² tc ‡ Most mss, including some of the most important ones (B D E Ψ M sy), read αὐτοῖς (autois, “to them”) here, while some excellent and early witnesses (P^45vid,74vid א A 33 81 945 1739) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁸ puts the pronoun in brackets, indicating some doubts as to its authenticity.

⁴ tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielthein) is found before ἕως (heōs) in D E Ψ 33 M and some versional mss. It is lacking in P⁷⁴ א A B 81 1739 and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be autographic. NA²⁸ has the infinitive in brackets, indicating doubt as to its authenticity.

² tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.

² tc ‡ Although most mss, including several significant ones (P⁶⁶ א C D L W Θ Ψ ƒ^1,13 33 M lat), read αὐτοῦ (autou, “his”) after τῶν μαθητῶν (tōn mathētōn, “the disciples”), the pronoun is lacking in A B K Δ 0250 al. The weight of the witnesses for the inclusion is somewhat stronger than that for the exclusion. However, the addition of “his” to “disciples” is a frequent scribal emendation and as such is a predictable variant. It is thus most likely that the shorter reading is authentic. NA²⁸ puts the pronoun in brackets, indicating doubts as to its authenticity.

² tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino eis ho enebēsan hoi mathētai autou) although there are several permutations of this clause ([א* D] Θ [ƒ¹³ 33] M [sa]). The witnesses that lack this expression are, however, significant and diffused (P⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

¹ tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (tēn agapēn tou theou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.

¹ tc ‡ Most witnesses (P⁶⁶ A D L Θ Ψ ƒ^1,13 33 M latt co) have ᾿Ιησοῦς (Iēsous, “Jesus”) here, while generally better witnesses (P⁷⁵ א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA²⁷ places the word in brackets, indicating some doubts as to authenticity.

¹ tc Most witnesses have “Jesus” here, either with the article (א^c C² D L W^s Ψ 086 M lat) or without (א* A Θ ƒ^1,13 al), while several significant and early witnesses lack the name (P^66,75 B C* 33^vid). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the note on “woman” in 4:11).

⁴ tc ‡ Most mss have the phrase ἐν ἡμῖν (en hēmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouchi hē kardia hēmōn kaiomenē ēn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (P⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁸ includes the words in brackets, indicating doubts as to their authenticity.

¹ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

¹ tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key mss, P^75vid and D, lack it. But the omission may be a motivated reading: This name is not found in the editions of the Hebrew OT, though it is in the LXX, at Gen 11:12 and 10:24. But the witnesses with this reading (or a variation of it) are substantial: א B L ƒ¹ 33 (Καϊνάμ), A Θ Ψ 0102 ƒ¹³ M (Καϊνάν, Kainan). The translation above has adopted the more common spelling “Cainan,” although it is based on the reading Καϊνάμ.

⁵ tc Most mss, especially later ones (A C Ψ 0130 ƒ¹³ M it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iōsēph kai hē mētēr autou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ ƒ¹ 33 579 1241 lat sa read οἱ γονεῖς αὐτοῦ (hoi goneis autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

¹ tc Most later mss add 15:28 “And the scripture was fulfilled that says, ‘He was counted with the lawless ones.’” Verse 28 is included in L Θ 083 0250 ƒ^1,13 33 M lat, but is lacking in significant Alexandrian and Western mss and some others (א A B C D Ψ). The addition of the verse with its quotation from Isa 53:12 probably represents a scribal assimilation from Luke 22:37. It was almost certainly not an original part of Mark’s Gospel. The present translation follows NA²⁸ in omitting the verse number, a procedure also followed by a number of other modern translations.

² tc Most mss, predominantly of the Western and Byzantine texts (A D W Θ ƒ^1,13 33 2542 M lat), have ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 lack the name. A natural scribal tendency is to expand the text, especially to add the Lord’s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord’s name (cf. the readings of W Θ 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading.

¹ tc Most witnesses, even early and excellent ones (P^45vid א² A C D L W Θ Ψ ƒ^1,13 33 M lat co), have “and fasting” (καὶ νηστείᾳ, kai nēsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most significant witnesses (א* B), as well as a few others (0274 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.

¹ tc Most later mss add 7:16 “Let anyone with ears to hear, listen.” This verse is included in A D W Θ ƒ^1,13 33 M latt sy, but is lacking in significant Alexandrian mss and a few others (א B L Δ* 0274 28). It appears to be a scribal gloss (see 4:9 and 4:23), perhaps introduced as a reiteration of the thought in 7:14, and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA²⁸ in omitting the verse number, a procedure also followed by a number of other modern translations.

¹ tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ ƒ^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.

¹ tc Most later mss (C³ Γ ƒ¹³ 1241 1424^c M) add here “in which the Son of Man is coming” (ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται, en |ē ho huios tou anthrōpou erchetai), reproducing almost verbatim the last line of Matt 24:44. The longer reading thus appears to be an explanatory expansion and should not be considered authentic. The earlier and better witnesses (P³⁵ א A B C* D L W Δ Θ ƒ¹ 33 565 892 1424* al lat co) lack this phrase.

¹ tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi theou; א L ƒ¹³ 28 33 892 1241 1424) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou theou; W Γ Δ 0102 0161 565 579 M). Whether with or without the article, the reading “of God” appears to be a motivated addition. A few significant witnesses lack the adjunct (B D Θ 0233 ƒ¹ 700 sa); this coupled with strong internal evidence argues for the authenticity of the shorter reading.

¹ tc ‡ Some significant witnesses, along with the majority of later mss (P²⁵ C D L N W Z Γ Δ 078 ƒ^{1, 13} 33 565 579 700 1241 1424 M lat sy sa^mss bo), read αὐτοῦ (autou, “his”) after μαθηταί (mathētai, “disciples”), but this looks to be a clarifying reading. Other early and significant witnesses lack the pronoun (P^71vid א B Θ e ff¹ g¹ sa^ms mae; SBL), the reading adopted here. NA²⁸ includes the pronoun in brackets, indicating some doubts as to its authenticity.