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 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, ³ 

Mark 10:9

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

Mark 2:27

2:27 Then ⁴  he said to them, “The Sabbath was made for people, ⁵  not people for the Sabbath.

Mark 3:1

Healing a Withered Hand

3:1 Then ⁶  Jesus ⁷  entered the synagogue ⁸  again, and a man was there who had a withered ⁹  hand.

Mark 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.

Mark 5:2

5:2 Just as Jesus ¹⁰  was getting out of the boat, a man with an unclean spirit ¹¹  came from the tombs and met him. ¹² 

Mark 7:11

7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ¹³  (that is, a gift for God),

Mark 15:39

15:39 Now when the centurion, ¹⁴  who stood in front of him, saw how he died, ¹⁵  he said, “Truly this man was God’s Son!”

Mark 12:1

The Parable of the Tenants

12:1 Then ¹⁶  he began to speak to them in parables: “A man planted a vineyard. ¹⁷  He put a fence around it, dug a pit for its winepress, and built a watchtower. Then ¹⁸  he leased it to tenant farmers ¹⁹  and went on a journey.

Mark 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ²⁰  in charge, assigning ²¹  to each his work, and commanded the doorkeeper to stay alert.

Mark 14:13

14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar ²²  of water will meet you. Follow him.

Mark 14:21

14:21 For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

[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.

[10:7]  ³ 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.

[2:27]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:27]  ⁶ tn The Greek term ἄνθρωπος (anqrwpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”

[3:1]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:1]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:1]  ⁹ sn See the note on synagogue in 1:21.

[3:1]  ¹⁰ sn Withered means the man’s hand was shrunken and paralyzed.

[5:2]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:2]  ¹⁰ sn Unclean spirit refers to an evil spirit.

[5:2]  ¹¹ tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”

[7:11]  ¹¹ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

[15:39]  ¹³ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[15:39]  ¹⁴ tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”

[12:1]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ¹⁶ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[12:1]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ¹⁸ sn The leasing of land to tenant farmers was common in this period.

[13:34]  ¹⁷ tn See the note on the word “slave” in 10:44.

[13:34]  ¹⁸ tn Grk “giving.”

[14:13]  ¹⁹ sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.