Mark 1:34

1:34 So ¹  he healed many who were sick with various diseases and drove out many demons. ²  But ³  he would not permit the demons to speak, ⁴  because they knew him. ⁵ 

Mark 1:45

1:45 But as the man ⁶  went out he began to announce it publicly and spread the story widely, so that Jesus ⁷  was no longer able to enter any town openly but stayed outside in remote places. Still ⁸  they kept coming ⁹  to him from everywhere.

Mark 6:20

6:20 because Herod stood in awe of ¹⁰  John and protected him, since he knew that John ¹¹  was a righteous and holy man. When Herod ¹²  heard him, he was thoroughly baffled, ¹³  and yet ¹⁴  he liked to listen to John. ¹⁵ 

Mark 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ¹⁶  Jesus ¹⁷  began to teach them that the Son of Man must suffer ¹⁸  many things and be rejected by the elders, chief priests, and experts in the law, ¹⁹  and be killed, and after three days rise again.

Mark 9:12

9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised?

[1:34]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ² sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ⁴ sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

[1:34]  ⁵ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[1:45]  ⁶ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:45]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:45]  ⁸ tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.

[1:45]  ⁹ tn The imperfect verb has been translated iteratively.

[6:20]  ¹¹ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ¹² tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ¹³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ¹⁴ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  ¹⁵ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  ¹⁶ tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[8:31]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ¹⁸ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  ¹⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.