Markus 4:6

4:6 When the sun came up it was scorched, and because it did not have sufficient root, ¹  it withered.

Markus 6:19

6:19 So Herodias nursed a grudge against him and wanted to kill him. But ²  she could not

Markus 7:23

7:23 All these evils come from within and defile a person.”

Markus 7:35

7:35 And immediately the man’s ³  ears were opened, his tongue loosened, and he spoke plainly.

Markus 9:4

9:4 Then Elijah appeared before them along with Moses, ⁴  and they were talking with Jesus.

Markus 9:32

9:32 But they did not understand this statement and were afraid to ask him.

Markus 9:49

9:49 Everyone will be salted with fire. ⁵ 

Markus 10:4

10:4 They said, “Moses permitted a man to write a certificate of dismissal and to divorce her.” ⁶ 

Markus 10:12

10:12 And if she divorces her husband and marries another, she commits adultery.” ⁷ 

Markus 14:17

14:17 Then, ⁸  when it was evening, he came to the house ⁹  with the twelve.

Markus 14:63

14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses?

[4:6]  ¹ tn Grk “it did not have root.”

[6:19]  ² tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[7:35]  ³ tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.

[9:4]  ⁴ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:49]  ⁵ tc The earliest mss ([א] B L [W] Δ 0274 Ë^1,13 28* 565 700 pc sy^s sa) have the reading adopted by the translation. Codex Bezae (D) and several Itala read “Every sacrifice will be salted with salt.” The majority of other mss (A C Θ Ψ [2427] Ï lat sy^p,h) have both readings, “Everyone will be salted with fire, and every sacrifice will be salted with salt.” An early scribe may have written the LXX text of Lev 2:13 (“Every sacrifice offering of yours shall be salted with salt”) in the margin of his ms. At a later stage, copyists would either replace the text with this marginal note or add the note to the text. The longer reading thus seems to be the result of the conflation of the Alexandrian reading “salted with fire” and the Western reading “salted with salt.” The reading adopted by the text enjoys the best support and explains the other readings in the ms tradition.

[9:49]  sn The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.

[10:4]  ⁶ tn Grk “to divorce.” The pronoun has been supplied in the translation for clarity.

[10:4]  sn An allusion to Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).

[10:12]  ⁷ sn It was not uncommon in Jesus’ day for a Jewish man to divorce his wife, but it was extremely rare for a wife to initiate such an action against her husband, since among many things it would have probably left her destitute and without financial support. Mark’s inclusion of the statement And if she divorces her husband and marries another, she commits adultery (v. 12) reflects more the problem of the predominantly Gentile church in Rome to which he was writing. As such it may be an interpretive and parenthetical comment by the author rather than part of the saying by Jesus, which would stop at the end of v. 11. As such it should then be placed in parentheses. Further NT passages that deal with the issue of divorce and remarriage are Matt 5:31-32; 19:1-12; Luke 16:18; 1 Cor 7.

[14:17]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:17]  ⁹ tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.