Markus 1:27

1:27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him.”

Markus 2:19

2:19 Jesus ¹  said to them, “The wedding guests ²  cannot fast while the bridegroom ³  is with them, can they? ⁴  As long as they have the bridegroom with them they do not fast.

Markus 6:3-4

6:3 Isn’t this the carpenter, the son ⁵  of Mary ⁶  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him. 6:4 Then ⁷  Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.”

Markus 9:5

9:5 So ⁸  Peter said to Jesus, ⁹  “Rabbi, it is good for us to be here. Let us make three shelters ¹⁰  – one for you, one for Moses, and one for Elijah.”

Markus 9:39

9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me.

Markus 9:42-43

9:42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone ¹¹  tied around his neck and to be thrown into the sea. 9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ¹²  two hands and go into hell, ¹³  to the unquenchable fire.

Markus 9:45

9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ¹⁴  two feet and be thrown into hell.

Markus 9:47

9:47 If your eye causes you to sin, tear it out! ¹⁵  It is better to enter into the kingdom of God with one eye than to have ¹⁶  two eyes and be thrown into hell,

Markus 10:14

10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. ¹⁷ 

Markus 10:24

10:24 The disciples were astonished at these words. But again Jesus said to them, ¹⁸  “Children, how hard it is ¹⁹  to enter the kingdom of God!

Markus 10:29

10:29 Jesus said, “I tell you the truth, ²⁰  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

Markus 12:33

12:33 And to love him with all your heart, with all your mind, and with all your strength ²¹  and to love your neighbor as yourself ²²  is more important than all burnt offerings and sacrifices.”

Markus 13:28

The Parable of the Fig Tree

13:28 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near.

Markus 14:14

14:14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’

Markus 15:34

15:34 Around three o’clock ²³  Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” ²⁴ 

Markus 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ²⁵  He has been raised! ²⁶  He is not here. Look, there is the place where they laid him.

[2:19]  ¹ tn Grk “And Jesus.”

[2:19]  ² tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[2:19]  ³ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[2:19]  ⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

[6:3]  ⁵ tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([Ì^45vid] ˹³ 33^vid [565 579] 700 [2542] pc it vg^mss) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55, “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct.

[6:3]  ⁶ sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).

[6:4]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:5]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[9:5]  ⁹ tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:5]  ¹⁰ tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:5]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.

[9:42]  ¹¹ tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Matt 18:6.

[9:42]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[9:43]  ¹² tn Grk “than having.”

[9:43]  ¹³ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[9:45]  ¹⁴ tn Grk “than having.”

[9:47]  ¹⁵ tn Grk “throw it out.”

[9:47]  ¹⁶ tn Grk “than having.”

[10:14]  ¹⁷ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[10:24]  ¹⁸ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[10:24]  ¹⁹ tc Most mss (A C D Θ Ë^1,13 28 565 2427 Ï lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tou" pepoiqota" epi [toi"] crhmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter…”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.

[10:29]  ²⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:33]  ²¹ sn A quotation from Deut 6:5.

[12:33]  ²² sn A quotation from Lev 19:18.

[15:34]  ²³ tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.

[15:34]  ²⁴ sn A quotation from Ps 22:1.

[16:6]  ²⁵ sn See the note on Crucify in 15:13.

[16:6]  ²⁶ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.