Mark 1:42

1:42 The leprosy left him at once, and he was clean.

Mark 5:6

5:6 When he saw Jesus from a distance, he ran and bowed down before him.

Mark 5:17

5:17 Then ¹  they asked Jesus ²  to leave their region.

Mark 6:43

6:43 and they picked up the broken pieces and fish that were left over, twelve baskets full.

Mark 7:1

Breaking Human Traditions

7:1 Now ³  the Pharisees ⁴  and some of the experts in the law ⁵  who came from Jerusalem ⁶  gathered around him.

Mark 10:6

10:6 But from the beginning of creation he ⁷  made them male and female. ⁸ 

Mark 15:38

15:38 And the temple curtain ⁹  was torn in two, from top to bottom.

Mark 15:45

15:45 When Pilate ¹⁰  was informed by the centurion, ¹¹  he gave the body to Joseph.

[5:17]  ¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:17]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:1]  ² sn See the note on Pharisees in 2:16.

[7:1]  ³ tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

[7:1]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:6]  ¹ tc Most mss have ὁ θεός (Jo qeo", “God”) as the explicit subject of ἐποίησεν (epoihsen, “he made”; A D W Θ Ψ Ë^1,13 Ï lat sy), while the most important witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 2427 co). On the one hand, it is possible that the shorter reading is an assimilation to the wording of the LXX of Gen 1:27b where ὁ θεός is lacking. However, since it is mentioned at the beginning of the verse (Gen 1:27a) with ἐποίησεν scribes may have been motivated to add it in Mark to make the subject clear. Further, confusion could easily arise in this dominical saying, because Moses was the previously mentioned subject (v. 5) and inattentive readers might regard him as the subject of ἐποίησεν in v. 6. Thus, both on internal and external grounds, the most probable wording of the original text here lacked ὁ θεός.

[10:6]  ² sn A quotation from Gen 1:27; 5:2.

[15:38]  ¹ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

[15:45]  ¹ tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.

[15:45]  ² sn See the note on the word centurion in 15:39.