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 3:33

3:33 He answered them and said, “Who are my mother and my brothers?” ³ 

Mark 7:12

7:12 then you no longer permit him to do anything for his father or mother.

Mark 10:7

10:7 For this reason a man will leave his father and mother, ⁴ 

Mark 3:35

3:35 For whoever does the will of God is ⁵  my brother and sister and mother.”

Mark 3:31-32

Jesus’ True Family

3:31 Then ⁶  Jesus’ ⁷  mother and his brothers ⁸  came. Standing ⁹  outside, they sent word to him, to summon him. 3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers ¹⁰  are outside looking for you.”

Mark 3:34

3:34 And looking at those who were sitting around him in a circle, he said, “Here ¹¹  are my mother and my brothers!

Mark 6:24

6:24 So ¹²  she went out and said to her mother, “What should I ask for?” Her mother ¹³  said, “The head of John the baptizer.” ¹⁴ 

Mark 7:11

7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ¹⁵  (that is, a gift for God),

Mark 15:40

15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, ¹⁶  and Salome.

Mark 5:40

5:40 And they began making fun of him. ¹⁷  But he put them all outside ¹⁸  and he took the child’s father and mother and his own companions ¹⁹  and went into the room where the child was. ²⁰ 

Mark 6:28

6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother.

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.’” ²¹ 

Mark 10:29-30

10:29 Jesus said, “I tell you the truth, ²²  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 10:30 who will not receive in this age ²³  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ²⁴  – and in the age to come, eternal life. ²⁵ 

[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.

[3:33]  ³ tn Grk “Who is my mother and my brothers?” The use of the singular verb ἐστιν (estin) here singles out Mary above Jesus’ brothers, giving her special prominence (see ExSyn 401-2). This is slightly unnatural in English since the predicate nominative is plural, though, so a plural verb was used in the translation.

[10:7]  ⁵ 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.

[3:35]  ⁷ tn The pleonastic pronoun οὗτος (Jouto", “this one”) which precedes this verb has not been translated.

[3:31]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:31]  ¹⁰ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[3:31]  ¹¹ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[3:31]  ¹² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:32]  ¹¹ tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ Ë^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.

[3:34]  ¹³ tn Grk “Behold my mother and my brothers.”

[6:24]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ¹⁶ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  ¹⁷ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).

[7:11]  ¹⁷ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

[15:40]  ¹⁹ sn In Matt 27:56 the name Joses is written as Joseph.

[5:40]  ²¹ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ²² tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ²³ tn Grk “those with him.”

[5:40]  ²⁴ tn Grk “into where the child was.”

[10:19]  ²³ 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]  ²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:30]  ²⁷ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ²⁸ tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ²⁹ sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).