Mark 1:44

1:44 He told him, ¹  “See that you do not say anything to anyone, ²  but go, show yourself to a priest, and bring the offering that Moses commanded ³  for your cleansing, as a testimony to them.” ⁴ 

Mark 3:5

3:5 After looking around ⁵  at them in anger, grieved by the hardness of their hearts, ⁶  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ⁷ 

Mark 5:19

5:19 But ⁸  Jesus ⁹  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, ¹⁰  that he had mercy on you.”

Mark 7:5

7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat ¹¹  with unwashed hands?”

Mark 9:18

9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but ¹²  they were not able to do so.” ¹³ 

Mark 9:43

9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have ¹⁴  two hands and go into hell, ¹⁵  to the unquenchable fire.

Mark 9:45

9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ¹⁶  two feet and be thrown into hell.

Mark 9:47

9:47 If your eye causes you to sin, tear it out! ¹⁷  It is better to enter into the kingdom of God with one eye than to have ¹⁸  two eyes and be thrown into hell,

Mark 10:19

10:19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” ¹⁹ 

[1:44]  ¹ tn Grk “And after warning him, he immediately sent him away and told him.”

[1:44]  ² 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 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.

[1:44]  ³ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[1:44]  ⁴ 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.

[3:5]  ⁵ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ⁶ tn This term is a collective singular in the Greek text.

[3:5]  ⁷ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[5:19]  ⁹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ¹¹ 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.

[7:5]  ¹³ tn Grk “eat bread.”

[9:18]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ¹⁸ tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[9:43]  ²¹ tn Grk “than having.”

[9:43]  ²² sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

[9:45]  ²⁵ tn Grk “than having.”

[9:47]  ²⁹ tn Grk “throw it out.”

[9:47]  ³⁰ tn Grk “than having.”

[10:19]  ³³ sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.