Markus 5:31

5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’”

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 10:37

10:37 They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.”

Markus 10:39

10:39 They said to him, “We are able.” ³  Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience,

Markus 13:2

13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ⁴  All will be torn down!” ⁵ 

Markus 14:12

The Passover

14:12 Now ⁶  on the first day of the feast of ⁷  Unleavened Bread, when the Passover lamb is sacrificed, ⁸  Jesus’ ⁹  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ¹⁰ 

Markus 14:30-31

14:30 Jesus said to him, “I tell you the truth, ¹¹  today – this very night – before a rooster crows twice, you will deny me three times.” 14:31 But Peter ¹²  insisted emphatically, ¹³  “Even if I must die with you, I will never deny you.” And all of them said the same thing.

Markus 14:61

14:61 But he was silent and did not answer. Again the high priest questioned him, ¹⁴  “Are you the Christ, ¹⁵  the Son of the Blessed One?”

[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).

[10:39]  ³ 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.

[13:2]  ⁴ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[13:2]  ⁵ tn Grk “not one stone will be left here on another which will not be thrown down.”

[14:12]  ⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:12]  ⁷ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[14:12]  ⁸ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[14:12]  ⁹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ¹⁰ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[14:30]  ¹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:31]  ¹² tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[14:31]  ¹³ tn Grk “said emphatically.”

[14:61]  ¹⁴ tn Grk “questioned him and said to him.”

[14:61]  ¹⁵ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:61]  sn See the note on Christ in 8:29.