Markus 6:3

6:3 Isn’t this the carpenter, the son ¹  of Mary ²  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

Markus 8:19

8:19 When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?” They replied, “Twelve.”

Markus 8:34

Following Jesus

8:34 Then ³  Jesus ⁴  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ⁵  he must deny ⁶  himself, take up his cross, ⁷  and follow me.

Markus 9:7

9:7 Then ⁸  a cloud ⁹  overshadowed them, ¹⁰  and a voice came from the cloud, “This is my one dear Son. ¹¹  Listen to him!” ¹² 

Markus 10:1

Divorce

10:1 Then ¹³  Jesus ¹⁴  left that place and went to the region of Judea and ¹⁵  beyond the Jordan River. ¹⁶  Again crowds gathered to him, and again, as was his custom, he taught them.

Markus 14:27

The Prediction of Peter’s Denial

14:27 Then ¹⁷  Jesus said to them, “You will all fall away, for it is written,

‘I will strike the shepherd,

and the sheep will be scattered.’ ¹⁸ 

Markus 14:70

14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be ¹⁹  one of them, because you are also a Galilean.”

[6:3]  ¹ 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]  ² 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).

[8:34]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:34]  ⁵ tn Grk “to follow after me.”

[8:34]  ⁶ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[8:34]  ⁷ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:7]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ⁹ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ¹⁰ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ¹¹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[9:7]  ¹² sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[10:1]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ¹⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ¹⁵ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ¹⁶ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[14:27]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:27]  ¹⁸ sn A quotation from Zech 13:7.

[14:70]  ¹⁹ tn Grk “Truly you are.”