Mark 9:29

9:29 He told them, “This kind can come out only by prayer.” ¹ 

Mark 4:7

4:7 Other seed fell among the thorns, ²  and they grew up and choked it, ³  and it did not produce grain.

Mark 10:15

10:15 I tell you the truth, ⁴  whoever does not receive ⁵  the kingdom of God like a child ⁶  will never ⁷  enter it.”

Mark 12:40

12:40 They ⁸  devour widows’ property, ⁹  and as a show make long prayers. These men will receive a more severe punishment.”

Mark 14:6

14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me.

Mark 1:34

1:34 So ¹⁰  he healed many who were sick with various diseases and drove out many demons. ¹¹  But ¹²  he would not permit the demons to speak, ¹³  because they knew him. ¹⁴ 

Mark 4:5

4:5 Other seed fell on rocky ground ¹⁵  where it did not have much soil. It sprang up at once because the soil was not deep. ¹⁶ 

Mark 4:8

4:8 But ¹⁷  other seed fell on good soil and produced grain, sprouting and growing; some yielded thirty times as much, some sixty, and some a hundred times.”

Mark 7:13

7:13 Thus you nullify ¹⁸  the word of God by your tradition that you have handed down. And you do many things like this.”

Mark 7:19

7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” ¹⁹  (This means all foods are clean.) ²⁰ 

Mark 14:7

14:7 For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me! ²¹ 

Mark 2:15

2:15 As Jesus ²²  was having a meal ²³  in Levi’s ²⁴  home, many tax collectors ²⁵  and sinners were eating with Jesus and his disciples, for there were many who followed him.

[9:29]  ¹ tc Most witnesses, even early and excellent ones (Ì^45vid א² A C D L W Θ Ψ Ë^1,13 33 Ï lat co), have “and fasting” (καὶ νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (א* B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.

[4:7]  ² sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[4:7]  ³ sn That is, crowded out the good plants.

[10:15]  ³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ⁴ sn On receive see John 1:12.

[10:15]  ⁵ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[10:15]  ⁶ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[12:40]  ⁴ tn Grk “who,” continuing the sentence begun in v. 38.

[12:40]  ⁵ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[1:34]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ⁶ sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ⁸ sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

[1:34]  ⁹ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[4:5]  ⁶ sn The rocky ground in Palestine would be a limestone base lying right under the soil.

[4:5]  ⁷ tn Grk “it did not have enough depth of earth.”

[4:8]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[7:13]  ⁸ tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.

[7:19]  ⁹ tn Or “into the latrine.”

[7:19]  ¹⁰ sn This is a parenthetical note by the author.

[14:7]  ¹⁰ tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

[2:15]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:15]  ¹² tn Grk “As he reclined at table.”

[2:15]  ¹³ tn Grk “his.”

[2:15]  ¹⁴ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.