Markus 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ¹  comes and snatches the word ²  that was sown in them.

Markus 4:20

4:20 But ³  these are the ones sown on good soil: They hear the word and receive it and bear fruit, one thirty times as much, one sixty, and one a hundred.”

Markus 4:24

4:24 And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, ⁴  and more will be added to you.

Markus 6:34

6:34 As Jesus ⁵  came ashore ⁶  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ⁷  he taught them many things.

Markus 9:43

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 ⁸  two hands and go into hell, ⁹  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 ¹⁰  two feet and be thrown into hell.

Markus 9:47

9:47 If your eye causes you to sin, tear it out! ¹¹  It is better to enter into the kingdom of God with one eye than to have ¹²  two eyes and be thrown into hell,

Markus 10:24

10:24 The disciples were astonished at these words. But again Jesus said to them, ¹³  “Children, how hard it is ¹⁴  to enter the kingdom of God!

Markus 10:42

10:42 Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

Markus 11:17

11:17 Then he began to teach ¹⁵  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ¹⁶  But you have turned it into a den ¹⁷  of robbers!” ¹⁸ 

Markus 12:31

12:31 The second is: ‘Love your neighbor as yourself.’ ¹⁹  There is no other commandment greater than these.”

[4:15]  ¹ sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[4:15]  ² sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[4:20]  ³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:24]  ⁴ tn Grk “by [the measure] with which you measure it will be measured to you.”

[6:34]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ⁶ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative.

[9:43]  ⁸ tn Grk “than having.”

[9:43]  ⁹ 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]  ¹⁰ tn Grk “than having.”

[9:47]  ¹¹ tn Grk “throw it out.”

[9:47]  ¹² tn Grk “than having.”

[10:24]  ¹³ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[10:24]  ¹⁴ 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.

[11:17]  ¹⁵ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

[11:17]  ¹⁶ sn A quotation from Isa 56:7.

[11:17]  ¹⁷ tn Or “a hideout” (see L&N 1.57).

[11:17]  ¹⁸ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[12:31]  ¹⁹ sn A quotation from Lev 19:18.