Mark 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.

Mark 9:1

9:1 And he said to them, “I tell you the truth, ³  there are some standing here who will not ⁴  experience ⁵  death before they see the kingdom of God come with power.” ⁶ 

Mark 9:5

9:5 So ⁷  Peter said to Jesus, ⁸  “Rabbi, it is good for us to be here. Let us make three shelters ⁹  – one for you, one for Moses, and one for Elijah.”

Mark 11:2

11:2 and said to them, “Go to the village ahead of you. ¹⁰  As soon as you enter it, you will find a colt tied there that has never been ridden. ¹¹  Untie it and bring it here.

Mark 16:6

16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ¹²  He has been raised! ¹³  He is not here. Look, there is the place where they laid him.

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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.

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).

³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁴ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

⁵ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

⁶ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

⁷ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

⁸ tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

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

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.

¹⁰ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

¹¹ tn Grk “a colt tied there on which no one of men has ever sat.”

¹² sn See the note on Crucify in 15:13.

¹³ 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.