Mark 1:23

1:23 Just then there was a man in their synagogue with an unclean spirit, ¹  and he cried out, ² 

Mark 2:28

2:28 For this reason the Son of Man is lord ³  even of the Sabbath.”

Mark 5:8

5:8 (For Jesus ⁴  had said to him, “Come out of that man, you unclean spirit!”) ⁵ 

Mark 7:7-8

7:7 They worship me in vain,

teaching as doctrine the commandments of men.’ ⁶ 

7:8 Having no regard ⁷  for the command of God, you hold fast to human tradition.” ⁸ 

Mark 7:23

7:23 All these evils come from within and defile a person.”

Mark 8:24

8:24 Regaining his sight ⁹  he said, “I see people, but they look like trees walking.”

Mark 8:37

8:37 What can a person give in exchange for his life?

Mark 10:7

10:7 For this reason a man will leave his father and mother, ¹⁰ 

Mark 10:9

10:9 Therefore what God has joined together, let no one separate.”

Mark 11:30

11:30 John’s baptism – was it from heaven or from people? ¹¹  Answer me.”

[1:23]  ¹ sn Unclean spirit refers to an evil spirit.

[1:23]  ² tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[2:28]  ³ tn The term “lord” is in emphatic position in the Greek text.

[5:8]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:8]  ⁶ sn This is a parenthetical explanation by the author.

[7:7]  ⁷ sn A quotation from Isa 29:13.

[7:8]  ⁹ tn Grk “Having left the command.”

[7:8]  ¹⁰ tc The majority of mss, mostly Byzantine ([A] ˹³ 33 Ï), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 0131^vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other important witnesses (Ì⁴⁵ א B L W Δ 0274 ˹ 2427 co), lacked this material also strongly suggests that the longer reading is secondary.

[8:24]  ¹¹ tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”

[10:7]  ¹³ tc ‡ The earliest witnesses, as well as a few other important mss (א B Ψ 892* 2427 sy^s), lack the rest of the quotation from Gen 2:24, “and will be united with his wife.” Most mss ([A C] D [L N] W [Δ] Θ Ë^[1],13 [579] Ï lat co) have the clause. It could be argued that the shorter reading was an accidental omission, due to this clause and v. 8 both beginning with καί (kai, “and”). But if that were the case, one might expect to see corrections in א or B. This can be overstated, of course; both mss combine in their errors on several other occasions. However, the nature of the omission here (both its length and the fact that it is from the OT) argues that א and B reflect the original wording. Further, the form of the longer reading is identical with the LXX of Gen 2:24, but different from the quotation in Matt 19:5 (προσκολληθήσεται vs. κολληθήσεται [proskollhqhsetai vs. kollhqhsetai], πρὸς τὴν γυναῖκα vs. τῇ γυναικί [pro" thn gunaika vs. th gunaiki]). The significance of this is that Matthew’s quotations of the OT are often, if not usually, directly from the Hebrew – except when he is following Mark’s quotation of the OT. Matthew in fact only departs from Mark’s verbatim quotation of the LXX in 15:4 and 19:19, both texts quoting from Exod 20:12/Deut 5:6 (and in both places the only difference from Mark/LXX is the dropping of σου [sou, “your”]). This might suggest that the longer reading here was not part of what the first evangelist had in his copy of Mark. Further, the reading without this line is harder, for the wife is not explicitly mentioned in v. 7; the casual reader could read “the two” of v. 8 as referring to father and mother rather than husband and wife. (And Mark is known for having harder, shorter readings that scribes tried to soften by explanatory expansion: In this chapter alone, cf. the textual problems in v. 6 [the insertion of ὁ θεός]; in v. 13 [the replacement of αὐτοῖς with τοῖς προσφέρουσιν or τοῖς φέρουσιν]; in v. 24 [insertion of ἐστιν τοὺς πεποιθότας ἐπὶ χρήμασιν, πλούσιον, or τὰ χρήματα ἔχοντες; and perhaps in v. 2 [possible insertion of προσελθόντες Φαρισαῖοι or similar permutations].) Although a decision is difficult, the preferred reading lacks “and will be united with his wife.” NA²⁷ has the longer reading in brackets, indicating doubts as to its authenticity.

[11:30]  ¹⁵ tn The plural Greek term ἀνθρώπων (anqrwpwn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).