Mark 1:43

1:43 Immediately Jesus ¹  sent the man ²  away with a very strong warning.

Mark 2:28--3:1

2:28 For this reason the Son of Man is lord ³  even of the Sabbath.”

Healing a Withered Hand

3:1 Then ⁴  Jesus ⁵  entered the synagogue ⁶  again, and a man was there who had a withered ⁷  hand.

Mark 5:8

5:8 (For Jesus ⁸  had said to him, “Come out of that man, you unclean spirit!”) ⁹ 

Mark 7:35

7:35 And immediately the man’s ¹⁰  ears were opened, his tongue loosened, and he spoke plainly.

Mark 10:4

10:4 They said, “Moses permitted a man to write a certificate of dismissal and to divorce her.” ¹¹ 

Mark 10:7

10:7 For this reason a man will leave his father and mother, ¹² 

Mark 10:20

10:20 The man ¹³  said to him, “Teacher, I have wholeheartedly obeyed ¹⁴  all these laws ¹⁵  since my youth.” ¹⁶ 

Mark 14:51

14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him,

Mark 15:7

15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection.

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

² tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.

³ tn The term “lord” is in emphatic position in the Greek text.

sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.

⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

⁶ sn See the note on synagogue in 1:21.

⁷ sn Withered means the man’s hand was shrunken and paralyzed.

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

⁹ sn This is a parenthetical explanation by the author.

¹⁰ tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.

¹¹ tn Grk “to divorce.” The pronoun has been supplied in the translation for clarity.

sn An allusion to Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).

¹² tc ‡ The earliest witnesses, as well as a few other important mss (א B Ψ 892* 2427 sy^s), lack the rest of the quotation from Gen 2:24, “and will be united with his wife.” Most mss ([A C] D [L N] W [Δ] Θ Ë^[1],13 [579] Ï lat co) have the clause. It could be argued that the shorter reading was an accidental omission, due to this clause and v. 8 both beginning with καί (kai, “and”). But if that were the case, one might expect to see corrections in א or B. This can be overstated, of course; both mss combine in their errors on several other occasions. However, the nature of the omission here (both its length and the fact that it is from the OT) argues that א and B reflect the original wording. Further, the form of the longer reading is identical with the LXX of Gen 2:24, but different from the quotation in Matt 19:5 (προσκολληθήσεται vs. κολληθήσεται [proskollhqhsetai vs. kollhqhsetai], πρὸς τὴν γυναῖκα vs. τῇ γυναικί [pro" thn gunaika vs. th gunaiki]). The significance of this is that Matthew’s quotations of the OT are often, if not usually, directly from the Hebrew – except when he is following Mark’s quotation of the OT. Matthew in fact only departs from Mark’s verbatim quotation of the LXX in 15:4 and 19:19, both texts quoting from Exod 20:12/Deut 5:6 (and in both places the only difference from Mark/LXX is the dropping of σου [sou, “your”]). This might suggest that the longer reading here was not part of what the first evangelist had in his copy of Mark. Further, the reading without this line is harder, for the wife is not explicitly mentioned in v. 7; the casual reader could read “the two” of v. 8 as referring to father and mother rather than husband and wife. (And Mark is known for having harder, shorter readings that scribes tried to soften by explanatory expansion: In this chapter alone, cf. the textual problems in v. 6 [the insertion of ὁ θεός]; in v. 13 [the replacement of αὐτοῖς with τοῖς προσφέρουσιν or τοῖς φέρουσιν]; in v. 24 [insertion of ἐστιν τοὺς πεποιθότας ἐπὶ χρήμασιν, πλούσιον, or τὰ χρήματα ἔχοντες; and perhaps in v. 2 [possible insertion of προσελθόντες Φαρισαῖοι or similar permutations].) Although a decision is difficult, the preferred reading lacks “and will be united with his wife.” NA²⁷ has the longer reading in brackets, indicating doubts as to its authenticity.

¹³ tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

¹⁴ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

¹⁵ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.

¹⁶ sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.