Mark 1:43

1:43 Immediately Jesus ¹  sent the man ²  away with a very strong warning.

Mark 3:12

3:12 But ³  he sternly ordered them not to make him known. ⁴ 

Mark 7:36

7:36 Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more. ⁵ 

Matthew 8:4

8:4 Then Jesus said to him, “See that you do not speak to anyone, ⁶  but go, show yourself to a priest, and bring the offering ⁷  that Moses commanded, ⁸  as a testimony to them.” ⁹ 

Matthew 9:30

9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.”

Matthew 12:16-18

12:16 But he sternly warned them not to make him known. 12:17 This fulfilled what was spoken by Isaiah the prophet: ¹⁰ 

12:18 “Here is ¹¹  my servant whom I have chosen,

the one I love, in whom I take great delight. ¹² 

I will put my Spirit on him, and he will proclaim justice to the nations.

Matthew 17:9

17:9 As they were coming down from the mountain, Jesus commanded them, ¹³  “Do not tell anyone about the vision until the Son of Man is raised from the dead.”

Luke 5:14

5:14 Then ¹⁴  he ordered the man ¹⁵  to tell no one, ¹⁶  but commanded him, ¹⁷  “Go ¹⁸  and show yourself to a priest, and bring the offering ¹⁹  for your cleansing, as Moses commanded, ²⁰  as a testimony to them.” ²¹ 

Luke 8:56

8:56 Her ²²  parents were astonished, but he ordered them to tell no one ²³  what had happened.

John 5:41

5:41 “I do not accept ²⁴  praise ²⁵  from people, ²⁶ 

[1:43]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:43]  ² tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.

[3:12]  ³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:12]  ⁴ sn Jesus did not permit the demons to make him known because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (14:61-62).

[7:36]  ⁵ tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”

[8:4]  ⁶ sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.

[8:4]  ⁷ tn Grk “gift.”

[8:4]  ⁸ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[8:4]  ⁹ tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.

[12:17]  ¹⁰ tn Grk “so that what was said by Isaiah the prophet would be fulfilled, saying.” This final clause, however, is part of one sentence in Greek (vv. 15b-17) and is thus not related only to v. 16. The participle λέγοντος (legontos) is redundant and has not been translated.

[12:18]  ¹¹ tn Grk “Behold my servant.”

[12:18]  ¹² tn Grk “in whom my soul is well pleased.”

[17:9]  ¹³ tn Grk “Jesus commanded them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[5:14]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ¹⁵ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ¹⁶ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ¹⁷ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ¹⁸ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ¹⁹ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ²⁰ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ²¹ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[8:56]  ²² tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ²³ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[5:41]  ²⁴ tn Or “I do not receive.”

[5:41]  ²⁵ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:41]  ²⁶ tn Grk “from men,” but in a generic sense; both men and women are implied here.