Markus 9:37

9:37 “Whoever welcomes ¹  one of these little children ²  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

Markus 4:16

4:16 These are the ones sown on rocky ground: As soon as they hear the word, they receive it with joy.

Markus 12:2

12:2 At harvest time he sent a slave ³  to the tenants to collect from them ⁴  his portion of the crop. ⁵ 

Markus 15:23

15:23 They offered him wine mixed with myrrh, ⁶  but he did not take it.

Markus 10:15

10:15 I tell you the truth, ⁷  whoever does not receive ⁸  the kingdom of God like a child ⁹  will never ¹⁰  enter it.”

Markus 6:11

6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off ¹¹  your feet as a testimony against them.”

Markus 7:4

7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. ¹² ) ¹³ 

Markus 11:24

11:24 For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours.

Markus 10:38

10:38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?” ¹⁴ 

Markus 4:20

4:20 But ¹⁵  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 10:30

10:30 who will not receive in this age ¹⁶  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ¹⁷  – and in the age to come, eternal life. ¹⁸ 

Markus 14:22

The Lord’s Supper

14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.”

Markus 12:40

12:40 They ¹⁹  devour widows’ property, ²⁰  and as a show make long prayers. These men will receive a more severe punishment.”

Markus 9:41

9:41 For I tell you the truth, ²¹  whoever gives you a cup of water because ²²  you bear Christ’s ²³  name will never lose his reward.

Markus 10:39

10:39 They said to him, “We are able.” ²⁴  Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience,

Markus 12:38

Warnings About Experts in the Law

12:38 In his teaching Jesus ²⁵  also said, “Watch out for the experts in the law. ²⁶  They like walking ²⁷  around in long robes and elaborate greetings ²⁸  in the marketplaces,

Markus 4:18

4:18 Others are the ones sown among thorns: They are those who hear the word,

Markus 6:3

6:3 Isn’t this the carpenter, the son ²⁹  of Mary ³⁰  and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him.

Markus 6:10

6:10 He said to them, “Wherever you enter a house, stay there ³¹  until you leave the area.

Markus 7:11

7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ³²  (that is, a gift for God),

Markus 8:34

Following Jesus

8:34 Then ³³  Jesus ³⁴  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ³⁵  he must deny ³⁶  himself, take up his cross, ³⁷  and follow me.

Markus 10:52

10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained ³⁸  his sight and followed him on the road.

Markus 11:31

11:31 They discussed with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

Markus 14:65

14:65 Then ³⁹  some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat ⁴⁰  him.

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ⁴¹  Jesus ⁴²  began to teach them that the Son of Man must suffer ⁴³  many things and be rejected by the elders, chief priests, and experts in the law, ⁴⁴  and be killed, and after three days rise again.

Markus 10:17

The Rich Man

10:17 Now ⁴⁵  as Jesus ⁴⁶  was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” ⁴⁷ 

Markus 6:41

6:41 He took the five loaves and the two fish, and looking up to heaven, he gave thanks and broke the loaves. He ⁴⁸  gave them to his ⁴⁹  disciples to serve the people, and he divided the two fish among them all.

[9:37]  ¹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ² sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[12:2]  ³ tn See the note on the word “slave” in 10:44.

[12:2]  sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.

[12:2]  ⁴ tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.

[12:2]  ⁵ tn Grk “from the fruits of the vineyard.”

[15:23]  ⁶ sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.

[10:15]  ⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ⁸ sn On receive see John 1:12.

[10:15]  ⁹ 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]  ¹⁰ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[6:11]  ¹¹ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[7:4]  ¹² tc Several important witnesses (Ì^45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of mss (A D W Θ Ë^1,13 33 Ï latt) have the reading. Although normally the shorter reading is to be preferred, especially when it is backed by excellent witnesses as in this case, there are some good reasons to consider καὶ κλινῶν as authentic: (1) Although the addition of κλινῶν could be seen as motivated by a general assimilation to the purity regulations in Lev 15 (as some have argued), there are three problems with such a supposition: (a) the word κλίνη (klinh) does not occur in the LXX of Lev 15; (b) nowhere in Lev 15 is the furniture washed or sprinkled; and (c) the context of Lev 15 is about sexual impurity, while the most recent evidence suggests that κλίνη in Mark 7:4, in keeping with the other terms used here, refers to a dining couch (cf. BDAG 549 s.v. κλίνη 2). Thus, it is difficult to see καὶ κλινῶν as a motivated reading. (2) κλίνη, though a relatively rare term in the NT, is in keeping with Markan usage (cf. Mark 4:21; 7:30). (3) The phrase could have been dropped accidentally, at least in some cases, via homoioteleuton. (4) The phrase may have been deliberately expunged by some scribes who thought the imagery of washing a dining couch quite odd. The longer reading, in this case, can thus be argued as the harder reading. On balance, even though a decision is difficult (especially because of the weighty external evidence for the shorter reading), it is preferable to retain καὶ κλινῶν in the text.

[7:4]  ¹³ sn Verses 3-4 represent parenthetical remarks by the author, giving background information.

[10:38]  ¹⁴ tn Grk “baptism I am baptized with.” This same change has been made in v. 39.

[4:20]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:30]  ¹⁶ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ¹⁷ tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ¹⁸ sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[12:40]  ¹⁹ tn Grk “who,” continuing the sentence begun in v. 38.

[12:40]  ²⁰ 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).

[9:41]  ²¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:41]  ²² tn Grk “in [the] name that of Christ you are.”

[9:41]  ²³ tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:41]  sn See the note on Christ in 8:29.

[10:39]  ²⁴ sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.

[12:38]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:38]  ²⁶ tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ²⁷ tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.

[12:38]  ²⁸ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[6:3]  ²⁹ 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]  ³⁰ 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).

[6:10]  ³¹ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[7:11]  ³² sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

[8:34]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

[8:34]  ³⁵ tn Grk “to follow after me.”

[8:34]  ³⁶ 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]  ³⁷ 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.

[10:52]  ³⁸ tn Or “received” (see the note on the phrase “let me see again” in v. 51).

[14:65]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:65]  ⁴⁰ tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[8:31]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ⁴³ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  ⁴⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[10:17]  ⁴⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:17]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:17]  sn Mark 10:17-31. The following unit, Mark 10:17-31, can be divided up into three related sections: (1) the rich man’s question (vv. 17-22); (2) Jesus’ teaching on riches and the kingdom of God (vv. 23-27); and (3) Peter’s statement and Jesus’ answer (vv. 28-31). They are all tied together around the larger theme of the relationship of wealth to the kingdom Jesus had been preaching. The point is that it is impossible to attain to the kingdom by means of riches. The passage as a whole is found in the section 8:27-10:52 in which Mark has been focusing on Jesus’ suffering and true discipleship. In vv. 28-31 Jesus does not deny great rewards to those who follow him, both in the present age and in the age to come, but it must be thoroughly understood that suffering will be integral to the mission of the disciples and the church, for in the very next section (10:32-34) Jesus reaffirmed the truth about his coming rejection, suffering, death, and resurrection.

[10:17]  ⁴⁷ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).

[6:41]  ⁴⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:41]  ⁴⁹ tc ‡ Most mss (Ì⁴⁵ A D W Θ Ë^1,13 Ï lat sy) have αὐτοῦ (autou, “his”) after τοῖς μαθηταῖς (toi" maqhtai", “the disciples”), but several excellent witnesses (א B L Δ 33 579 892 1241 1424 2427 pc) lack the pronoun. This kind of variant is often a predictable expansion of the text; further, that many important mss lack the pronoun gives support for the shorter reading. For these reasons, the pronoun is considered to be secondary. NA²⁷ puts αὐτοῦ in brackets, indicating some doubts as to its authenticity.

[6:41]  tn Grk “the disciples”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).