Mark 1:34

1:34 So ¹  he healed many who were sick with various diseases and drove out many demons. ²  But ³  he would not permit the demons to speak, ⁴  because they knew him. ⁵ 

Mark 5:19

5:19 But ⁶  Jesus ⁷  did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, ⁸  that he had mercy on you.”

Mark 10:14

10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. ⁹ 

Mark 10:29

10:29 Jesus said, “I tell you the truth, ¹⁰  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 12:19

12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man ¹¹  must marry ¹²  the widow and father children ¹³  for his brother.’ ¹⁴ 

Mark 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ¹⁵  in charge, assigning ¹⁶  to each his work, and commanded the doorkeeper to stay alert.

[1:34]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:34]  ² sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

[1:34]  ³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:34]  ⁴ sn Why Jesus would not permit the demons to speak is much discussed. Two possibilities are (1) the mere source of the testimony (demonic) and (2) that the title, with its political implications, may have had elements that Jesus wished to avoid until the full nature of his mission was clarified.

[1:34]  ⁵ tc The mss vary on what is read at the end of v. 34. Some have “they knew him to be the Christ,” with various Greek constructions (ᾔδεισαν αὐτὸν Χριστὸν εἶναι [hdeisan auton Criston einai] in B L W Θ Ë¹ 28 33^vid 565 2427 al; ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι [hdeisan ton Criston auton einai] in [א²] C [˹³ 700] 892 1241 [1424] pc); codex D has “they knew him and he healed many who were sick with various diseases and drove out many demons,” reproducing exactly the first half of the verse. These first two longer readings are predictable expansions to an enticingly brief statement; the fact that there are significant variations on the word order and presence or absence of τόν argues against their authenticity as well. D’s reading is a palpable error of sight. The reading adopted in the translation is supported by א* A 0130 Ï lat. This support, though hardly overwhelming in itself, in combination with strong internal evidence, renders the shorter reading fairly certain.

[5:19]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ⁸ sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[10:14]  ¹¹ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[10:29]  ¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:19]  ²¹ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[12:19]  ²² tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[12:19]  ²³ tn Grk “raise up seed” (an idiom for fathering children).

[12:19]  ²⁴ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[13:34]  ²⁶ tn See the note on the word “slave” in 10:44.

[13:34]  ²⁷ tn Grk “giving.”