Markus 1:41

1:41 Moved with compassion, ¹  Jesus ²  stretched out his hand and touched ³  him, saying, “I am willing. Be clean!”

Markus 5:3

5:3 He lived among the tombs, and no one could bind him anymore, not even with a chain.

Markus 6:49

6:49 When they saw him walking on the water ⁴  they thought he was a ghost. They ⁵  cried out,

Markus 10:18

10:18 Jesus said to him, “Why do you call me good? ⁶  No one is good except God alone.

[1:41]  ¹ 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).

[1:41]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:41]  ³ 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).

[6:49]  ⁴ 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).

[6:49]  ⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:18]  ⁶ sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.