Mark 7:10

7:10 For Moses said, ‘Honor your father and your mother,’ ¹  and, ‘Whoever insults his father or mother must be put to death.’ ² 

Mark 10:7

10:7 For this reason a man will leave his father and mother, ³ 

Mark 1:20

1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Mark 9:21

9:21 Jesus ⁴  asked his father, “How long has this been happening to him?” And he said, “From childhood.

Mark 15:21

The Crucifixion

15:21 The soldiers ⁵  forced ⁶  a passerby to carry his cross, ⁷  Simon of Cyrene, who was coming in from the country ⁸  (he was the father of Alexander and Rufus).

Mark 5:40

5:40 And they began making fun of him. ⁹  But he put them all outside ¹⁰  and he took the child’s father and mother and his own companions ¹¹  and went into the room where the child was. ¹² 

Mark 10:19

10:19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” ¹³ 

Mark 10:29

10:29 Jesus said, “I tell you the truth, ¹⁴  there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel

[7:10]  ¹ sn A quotation from Exod 20:12; Deut 5:16.

[7:10]  ² sn A quotation from Exod 21:17; Lev 20:9.

[10:7]  ³ tc ‡ The earliest witnesses, as well as a few other important mss (א B Ψ 892* 2427 sy^s), lack the rest of the quotation from Gen 2:24, “and will be united with his wife.” Most mss ([A C] D [L N] W [Δ] Θ Ë^[1],13 [579] Ï lat co) have the clause. It could be argued that the shorter reading was an accidental omission, due to this clause and v. 8 both beginning with καί (kai, “and”). But if that were the case, one might expect to see corrections in א or B. This can be overstated, of course; both mss combine in their errors on several other occasions. However, the nature of the omission here (both its length and the fact that it is from the OT) argues that א and B reflect the original wording. Further, the form of the longer reading is identical with the LXX of Gen 2:24, but different from the quotation in Matt 19:5 (προσκολληθήσεται vs. κολληθήσεται [proskollhqhsetai vs. kollhqhsetai], πρὸς τὴν γυναῖκα vs. τῇ γυναικί [pro" thn gunaika vs. th gunaiki]). The significance of this is that Matthew’s quotations of the OT are often, if not usually, directly from the Hebrew – except when he is following Mark’s quotation of the OT. Matthew in fact only departs from Mark’s verbatim quotation of the LXX in 15:4 and 19:19, both texts quoting from Exod 20:12/Deut 5:6 (and in both places the only difference from Mark/LXX is the dropping of σου [sou, “your”]). This might suggest that the longer reading here was not part of what the first evangelist had in his copy of Mark. Further, the reading without this line is harder, for the wife is not explicitly mentioned in v. 7; the casual reader could read “the two” of v. 8 as referring to father and mother rather than husband and wife. (And Mark is known for having harder, shorter readings that scribes tried to soften by explanatory expansion: In this chapter alone, cf. the textual problems in v. 6 [the insertion of ὁ θεός]; in v. 13 [the replacement of αὐτοῖς with τοῖς προσφέρουσιν or τοῖς φέρουσιν]; in v. 24 [insertion of ἐστιν τοὺς πεποιθότας ἐπὶ χρήμασιν, πλούσιον, or τὰ χρήματα ἔχοντες; and perhaps in v. 2 [possible insertion of προσελθόντες Φαρισαῖοι or similar permutations].) Although a decision is difficult, the preferred reading lacks “and will be united with his wife.” NA²⁷ has the longer reading in brackets, indicating doubts as to its authenticity.

[9:21]  ⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[15:21]  ⁷ tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.

[15:21]  ⁸ tn Or “conscripted”; or “pressed into service.”

[15:21]  ⁹ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.

[15:21]  ¹⁰ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[5:40]  ⁹ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ¹⁰ tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ¹¹ tn Grk “those with him.”

[5:40]  ¹² tn Grk “into where the child was.”

[10:19]  ¹¹ sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.

[10:29]  ¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”