Mark 2:7

2:7 “Why does this man speak this way? He is blaspheming! ¹  Who can forgive sins but God alone?”

Mark 2:20

2:20 But the days are coming when the bridegroom will be taken from them, ²  and at that time ³  they will fast.

Mark 4:34

4:34 He did not speak to them without a parable. But privately he explained everything to his own disciples.

Mark 5:36

5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.”

Mark 5:39

5:39 When he entered he said to them, “Why are you distressed and weeping? The child is not dead but asleep.”

Mark 7:28

7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.”

Mark 8:29

8:29 He asked them, “But who do you say that I am?” Peter answered him, ⁴  “You are the Christ.” ⁵ 

Mark 9:30

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ⁶  Jesus ⁷  did not want anyone to know,

Mark 9:34

9:34 But they were silent, for on the way they had argued with one another about who was the greatest.

Mark 10:13

Jesus and Little Children

10:13 Now ⁸  people were bringing little children to him for him to touch, ⁹  but the disciples scolded those who brought them. ¹⁰ 

Mark 10:22

10:22 But at this statement, the man ¹¹  looked sad and went away sorrowful, for he was very rich. ¹² 

Mark 10:43

10:43 But it is not this way among you. Instead whoever wants to be great among you must be your servant,

Mark 11:32

11:32 But if we say, ‘From people – ’” (they feared the crowd, for they all considered John to be truly a prophet).

Mark 13:24

The Arrival of the Son of Man

13:24 “But in those days, after that suffering, ¹³  the sun will be darkened and the moon will not give its light;

Mark 14:6

14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me.

Mark 14:38

14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

Mark 16:4

16:4 But ¹⁴  when they looked up, they saw that the stone, which was very large, had been rolled back.

Mark 16:16

16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.

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¹ sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

² sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27ff. (cf. 8:31; 9:31; 10:33).

³ tn Grk “then on that day.”

⁴ tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”

⁵ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁹ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).

¹⁰ tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most mss (A D W [Θ Ë^1,13] Ï lat sy), but it is probably a motivated reading. Since the subject is not explicit in the earliest and best witnesses as well as several others (א B C L Δ Ψ 579 892 2427), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun αὐτοῖς (autois, “them”) only rarely was used with the neuter antecedent παιδία (paidia, “children”), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24-26); further, scribes routinely added clarifications when such were not necessary. Thus, both on external and internal grounds, the shorter reading is strongly preferred. Similar motivations are behind the translation here, namely, “those who brought them” has been supplied to ensure that the parents who brought the children are in view, not the children themselves.

tn Grk “the disciples scolded them.”

¹¹ tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

¹² tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

¹³ tn Traditionally, “tribulation.”

¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.