Markus 6:8

6:8 He instructed them to take nothing for the journey except a staff ¹  – no bread, no bag, ²  no money in their belts –

Markus 6:10

6:10 He said to them, “Wherever you enter a house, stay there ³  until you leave the area.

Markus 8:23

8:23 He took the blind man by the hand and brought him outside of the village. Then ⁴  he spit on his eyes, placed his hands on his eyes ⁵  and asked, “Do you see anything?”

Markus 8:25

8:25 Then Jesus ⁶  placed his hands on the man’s ⁷  eyes again. And he opened his eyes, ⁸  his sight was restored, and he saw everything clearly.

Markus 9:22

9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.”

Markus 10:35

The Request of James and John

10:35 Then ⁹  James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.”

Markus 12:41

The Widow’s Offering

12:41 Then ¹⁰  he ¹¹  sat down opposite the offering box, ¹²  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

[6:8]  ¹ sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.

[6:8]  ² tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[6:10]  ³ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[8:23]  ⁴ tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ⁵ tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

[8:25]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:25]  ⁷ tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.

[8:25]  ⁸ tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).

[10:35]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ¹¹ tc Most mss, predominantly of the Western and Byzantine texts (A D W Θ Ë^1,13 33 2542 Ï lat), have ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 2427 pc 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.

[12:41]  ¹² tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[12:41]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).