Mark 1:23

1:23 Just then there was a man in their synagogue with an unclean spirit, ¹  and he cried out, ² 

Mark 1:41

1:41 Moved with compassion, ³  Jesus ⁴  stretched out his hand and touched ⁵  him, saying, “I am willing. Be clean!”

Mark 2:13

The Call of Levi; Eating with Sinners

2:13 Jesus ⁶  went out again by the sea. The whole crowd came to him, and he taught them.

Mark 3:6

3:6 So ⁷  the Pharisees ⁸  went out immediately and began plotting with the Herodians, ⁹  as to how they could assassinate ¹⁰  him.

Mark 6:49

6:49 When they saw him walking on the water ¹¹  they thought he was a ghost. They ¹²  cried out,

Mark 7:26

7:26 The woman was a Greek, of Syrophoenician origin. She ¹³  asked him to cast the demon out of her daughter.

Mark 8:15

8:15 And Jesus ¹⁴  ordered them, ¹⁵  “Watch out! Beware of the yeast of the Pharisees ¹⁶  and the yeast of Herod!”

Mark 9:28

9:28 Then, ¹⁷  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Mark 9:30

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ¹⁸  Jesus ¹⁹  did not want anyone to know,

Mark 13:15

13:15 The one on the roof ²⁰  must not come down or go inside to take anything out of his house. ²¹ 

Mark 14:24

14:24 He said to them, “This is my blood, the blood ²²  of the covenant, ²³  that is poured out for many.

Mark 16:20

16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

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¹ sn Unclean spirit refers to an evil spirit.

² tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

³ 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).

⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁵ 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).

⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

⁷ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

⁸ sn See the note on Pharisees in 2:16.

⁹ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

¹⁰ tn Grk “destroy.”

¹¹ tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).

¹² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵ tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

¹⁶ sn See the note on Pharisees in 2:16.

¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁰ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

²¹ sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.

²² tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

²³ tc Most mss (A Ë^1,13 Ï lat sy) have καινῆς (kainh", “new”) before διαθήκης (diaqhkh", “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to th" kainh" diaqhkh"), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable mss, along with several others (א B C D^c L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.