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 3:21

3:21 When his family ¹  heard this they went out to restrain him, for they said, “He is out of his mind.”

Mark 5:8

5:8 (For Jesus ²  had said to him, “Come out of that man, you unclean spirit!”) ³ 

Mark 5:28

5:28 for she kept saying, ⁴  “If only I touch his clothes, I will be healed.” ⁵ 

Mark 6:52

6:52 because they did not understand about the loaves, but their hearts were hardened.

Mark 8:37

8:37 What can a person give in exchange for his life?

Mark 9:34

9:34 But they were silent, for on the way they had argued with one another about who was the greatest.

Mark 9:40

9:40 For whoever is not against us is for us.

Mark 13:33

13:33 Watch out! Stay alert! ⁶  For you do not know when the time will come.

Mark 14:2

14:2 For they said, “Not during the feast, so there won’t be a riot among the people.” ⁷ 

Mark 14:56

14:56 Many gave false testimony against him, but their testimony did not agree.

Mark 15:10

15:10 (For he knew that the chief priests had handed him over because of envy.) ⁸ 

Mark 16:4

16:4 But ⁹  when they looked up, they saw that the stone, which was very large, had been rolled back.

[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.

[5:8]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:8]  ² sn This is a parenthetical explanation by the author.

[5:28]  ¹ tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to muster up the courage to touch Jesus’ cloak.

[5:28]  ² tn Grk “saved.”

[13:33]  ¹ tc The vast majority of witnesses (א A C L W Θ Ψ Ë^1,13 Ï lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseucesqe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask”] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other (TCGNT 95). The words are not found in B D 2427 a c {d} k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa.

[14:2]  ¹ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[15:10]  ¹ sn This is a parenthetical note by the author.

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