Markus 4:26

The Parable of the Growing Seed

4:26 He also said, “The kingdom of God is like someone who spreads seed on the ground.

Markus 4:28

4:28 By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head.

Markus 4:30

The Parable of the Mustard Seed

4:30 He also asked, “To what can we compare the kingdom of God, or what parable can we use to present it?

Markus 5:18

5:18 As he was getting into the boat the man who had been demon-possessed asked if he could go ¹  with him.

Markus 6:19

6:19 So Herodias nursed a grudge against him and wanted to kill him. But ²  she could not

Markus 7:13

7:13 Thus you nullify ³  the word of God by your tradition that you have handed down. And you do many things like this.”

Markus 10:25

10:25 It is easier for a camel ⁴  to go through the eye of a needle ⁵  than for a rich person to enter the kingdom of God.”

Markus 10:40

10:40 but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared.” ⁶ 

Markus 11:21

11:21 Peter remembered and said to him, “Rabbi, look! The fig tree you cursed has withered.”

Markus 13:30

13:30 I tell you the truth, ⁷  this generation ⁸  will not pass away until all these things take place.

Markus 14:4

14:4 But some who were present indignantly said to one another, “Why this waste of expensive ⁹  ointment?

Markus 14:34

14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.”

Markus 14:38

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

Markus 14:69

14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.”

[5:18]  ¹ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[6:19]  ² tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[7:13]  ³ tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.

[10:25]  ⁴ tc A few witnesses (˹³ 28 579 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.

[10:25]  ⁵ sn The referent of the eye of a needle is a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).

[10:40]  ⁶ sn After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared.

[13:30]  ⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[13:30]  ⁸ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[14:4]  ⁹ tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.