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 5:28

5:28 for she kept saying, ¹  “If only I touch his clothes, I will be healed.” ² 

Mark 10:13

Jesus and Little Children

10:13 Now ³  people were bringing little children to him for him to touch, ⁴  but the disciples scolded those who brought them. ⁵ 

Mark 1:41

1:41 Moved with compassion, ⁶  Jesus ⁷  stretched out his hand and touched ⁸  him, saying, “I am willing. Be clean!”

Mark 5:27

5:27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, ⁹ 

Mark 8:22

A Two-stage Healing

8:22 Then ¹⁰  they came to Bethsaida. They brought a blind man to Jesus ¹¹  and asked him to touch him.

Mark 5:31

5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’”

Mark 7:33

7:33 After Jesus ¹²  took him aside privately, away from the crowd, he put his fingers in the man’s ¹³  ears, and after spitting, he touched his tongue. ¹⁴ 

Mark 5:30

5:30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?”

Mark 6:56

6:56 And wherever he would go – into villages, towns, or countryside – they would place the sick in the marketplaces, and would ask him if ¹⁵  they could just touch the edge of his cloak, and all who touched it were healed.

[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.”

[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.

[1:41]  ¹ tc The reading found in almost the entire NT ms tradition is σπλαγχνισθείς (splancnisqei", “moved with compassion”). Codex Bezae (D), {1358}, and a few Latin mss (a ff² r^1*) here read ὀργισθείς (ojrgisqei", “moved with anger”). It is more difficult to account for a change from “moved with compassion” to “moved with anger” than it is for a copyist to soften “moved with anger” to “moved with compassion,” making the decision quite difficult. B. M. Metzger (TCGNT 65) suggests that “moved with anger” could have been prompted by 1:43, “Jesus sent the man away with a very strong warning.” It also could have been prompted by the man’s seeming doubt about Jesus’ desire to heal him (v. 40). As well, it is difficult to explain why scribes would be prone to soften the text here but not in Mark 3:5 or 10:14 (where Jesus is also said to be angry or indignant). Thus, in light of diverse mss supporting “moved with compassion,” and at least a plausible explanation for ὀργισθείς as arising from the other reading, it is perhaps best to adopt σπλαγχνισθείς as the original reading. Nevertheless, a decision in this case is not easy. For the best arguments for ὀργισθείς, however, see M. A. Proctor, “The ‘Western’ Text of Mark 1:41: A Case for the Angry Jesus” (Ph.D. diss., Baylor University, 1999).

[1:41]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:41]  ³ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[5:27]  ¹ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:22]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:22]  ² tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ² tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

[7:33]  ³ sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.

[6:56]  ¹ tn Grk “asked that they might touch.”