Discovery BoxMark 2:17 
Context2:17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. 1 I have not come to call the righteous, but sinners.”
Mark 6:22
Context6:22 When his daughter Herodias 2 came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.”
Mark 9:1
Context9:1 And he said to them, “I tell you the truth, 3 there are some standing here who will not 4 experience 5 death before they see the kingdom of God come with power.” 6
Mark 9:18
Context9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but 7 they were not able to do so.” 8
Mark 9:25
Context9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked 9 the unclean spirit, 10 saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”
Mark 10:17
Context10:17 Now 11 as Jesus 12 was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” 13
Mark 10:29
Context10:29 Jesus said, “I tell you the truth, 14 there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel
Mark 11:23
Context11:23 I tell you the truth, 15 if someone says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him.
Mark 14:49
Context14:49 Day after day I was with you, teaching in the temple courts, yet 16 you did not arrest me. But this has happened so that 17 the scriptures would be fulfilled.”
1 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.
2 tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë13 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by Ë1 pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.
3 tn Grk “Truly (ἀμήν, amhn), I say to you.”
4 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
5 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
6 sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.
7 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
8 tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
9 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
10 sn Unclean spirit refers to an evil spirit.
11 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
sn Mark 10:17-31. The following unit, Mark 10:17-31, can be divided up into three related sections: (1) the rich man’s question (vv. 17-22); (2) Jesus’ teaching on riches and the kingdom of God (vv. 23-27); and (3) Peter’s statement and Jesus’ answer (vv. 28-31). They are all tied together around the larger theme of the relationship of wealth to the kingdom Jesus had been preaching. The point is that it is impossible to attain to the kingdom by means of riches. The passage as a whole is found in the section 8:27-10:52 in which Mark has been focusing on Jesus’ suffering and true discipleship. In vv. 28-31 Jesus does not deny great rewards to those who follow him, both in the present age and in the age to come, but it must be thoroughly understood that suffering will be integral to the mission of the disciples and the church, for in the very next section (10:32-34) Jesus reaffirmed the truth about his coming rejection, suffering, death, and resurrection.
13 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).
14 tn Grk “Truly (ἀμήν, amhn), I say to you.”
15 tn Grk “Truly (ἀμήν, amhn), I say to you.”
16 tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.
17 tn Grk “But so that”; the verb “has happened” is implied.
