Mark 3:2
3:2 They watched 1 Jesus 2 closely to see if he would heal him on the Sabbath, 3 so that they could accuse him.
Mark 3:26
3:26 And if Satan rises against himself and is divided, he is not able to stand and his end has come.
Mark 9:23
9:23 Then Jesus said to him, “‘If you are able?’ 4 All things are possible for the one who believes.”
Mark 11:32
11:32 But if we say, ‘From people – ’” (they feared the crowd, for they all considered John to be truly a prophet).
Mark 13:21-22
13:21 Then 5 if anyone says to you, ‘Look, here is the Christ!’ 6 or ‘Look, there he is!’ do not believe him.
13:22 For false messiahs 7 and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.
1 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
3 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
4 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.
5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
6 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 8:29.
7 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”