Mark 2:5

2:5 When Jesus saw their ¹  faith, he said to the paralytic, “Son, your sins are forgiven.” ² 

Mark 4:28

4:28 By itself the soil produces a crop, first the stalk, then the head, then the full grain in the head.

Mark 5:16

5:16 Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs.

Mark 5:27

5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, ³ 

Mark 5:36

5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.”

Mark 6:18

6:18 For John had repeatedly told ⁴  Herod, “It is not lawful for you to have your brother’s wife.” ⁵ 

Mark 8:14

The Yeast of the Pharisees and Herod

8:14 Now ⁶  they had forgotten to take bread, except for one loaf they had with them in the boat.

Mark 9:23

9:23 Then Jesus said to him, “‘If you are able?’ ⁷  All things are possible for the one who believes.”

Mark 10:22

10:22 But at this statement, the man ⁸  looked sad and went away sorrowful, for he was very rich. ⁹ 

Mark 13:6

13:6 Many will come in my name, saying, ‘I am he,’ ¹⁰  and they will mislead many.

Mark 16:17

16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; ¹¹ 

[2:5]  ¹ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[2:5]  ² sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[5:27]  ³ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[6:18]  ⁵ tn The imperfect tense verb is here rendered with an iterative force.

[6:18]  ⁶ sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[8:14]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[9:23]  ⁹ tc Most mss (A C³ Ψ 33 Ï) have τὸ εἰ δύνασαι πιστεῦσαι (to ei dunasai pisteusai, “if you are able to believe”), instead of τὸ εἰ δύνῃ (to ei dunh, “if you are able”; supported by א B C* L N* Δ Ë¹ 579 892 pc). Others have εἰ δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so D K Θ Ë¹³ 28 565 al), while still others have τοῦτο εἰ δύνῃ (touto ei dunh, “if you can [do] this”; so [Ì⁴⁵] W). The reading that best explains the rise of the others is τὸ εἰ δύνῃ. The neuter article indicates that the Lord is now quoting the boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunh, “if you are able to do anything”). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read τὸ εἰ δύνῃ as the protasis of a conditional clause of the Lord’s statement. As such, it would almost demand the infinitive πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι (“if you are able to believe, all things are possible…”). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative τοῦτο and dropped the infinitive. It is clear that scribes had difficulty with the original wording here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, τὸ εἰ δύνῃ is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic.

[10:22]  ¹¹ tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

[10:22]  ¹² tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[13:6]  ¹³ tn That is, “I am the Messiah.”

[16:17]  ¹⁵ tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.