Mark 1:37

1:37 When they found him, they said, “Everyone is looking for you.”

Mark 3:2

3:2 They watched ¹  Jesus ²  closely to see if he would heal him on the Sabbath, ³  so that they could accuse him.

Mark 3:10

3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him.

Mark 3:19

3:19 and Judas Iscariot, ⁴  who betrayed him. ⁵ 

Mark 3:21

3:21 When his family ⁶  heard this they went out to restrain him, for they said, “He is out of his mind.”

Mark 3:24-25

3:24 If ⁷  a kingdom is divided against itself, that kingdom will not be able to stand. 3:25 If a house is divided against itself, that house will not be able to stand.

Mark 4:9

4:9 And he said, “Whoever has ears to hear had better listen!” ⁸ 

Mark 5:24

5:24 Jesus ⁹  went with him, and a large crowd followed and pressed around him.

Mark 6:13

6:13 They cast out many demons and anointed many sick people with oil and healed them.

Mark 8:8

8:8 Everyone ¹⁰  ate and was satisfied, and they picked up the broken pieces left over, seven baskets full.

Mark 9:6

9:6 (For they were afraid, and he did not know what to say.) ¹¹ 

Mark 10:13

Jesus and Little Children

10:13 Now ¹²  people were bringing little children to him for him to touch, ¹³  but the disciples scolded those who brought them. ¹⁴ 

Mark 11:6

11:6 They replied as Jesus had told them, and the bystanders ¹⁵  let them go.

Mark 12:4

12:4 So ¹⁶  he sent another slave to them again. This one they struck on the head and treated outrageously.

Mark 14:8

14:8 She did what she could. She anointed my body beforehand for burial.

Mark 16:4

16:4 But ¹⁷  when they looked up, they saw that the stone, which was very large, had been rolled back.

Mark 16:11

16:11 And when they heard that he was alive and had been seen by her, they did not believe.

[3:2]  ¹ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[3:2]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ³ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[3:19]  ¹ sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[3:19]  ² tn Grk “who even betrayed him.”

[3:21]  ¹ tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.

[3:24]  ¹ sn The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan’s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[4:9]  ¹ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:23; Luke 8:8, 14:35).

[5:24]  ¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:8]  ¹ tn Grk “They.”

[9:6]  ¹ sn This is a parenthetical note by the author.

[10:13]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:13]  ² tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).

[10:13]  ³ tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most mss (A D W [Θ Ë^1,13] Ï lat sy), but it is probably a motivated reading. Since the subject is not explicit in the earliest and best witnesses as well as several others (א B C L Δ Ψ 579 892 2427), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun αὐτοῖς (autois, “them”) only rarely was used with the neuter antecedent παιδία (paidia, “children”), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24-26); further, scribes routinely added clarifications when such were not necessary. Thus, both on external and internal grounds, the shorter reading is strongly preferred. Similar motivations are behind the translation here, namely, “those who brought them” has been supplied to ensure that the parents who brought the children are in view, not the children themselves.

[11:6]  ¹ tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.

[12:4]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[16:4]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.