Mark 1:45

1:45 But as the man ¹  went out he began to announce it publicly and spread the story widely, so that Jesus ²  was no longer able to enter any town openly but stayed outside in remote places. Still ³  they kept coming ⁴  to him from everywhere.

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 ⁵  two hands and go into hell, ⁶  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 ⁷  two feet and be thrown into hell.

Mark 9:47

9:47 If your eye causes you to sin, tear it out! ⁸  It is better to enter into the kingdom of God with one eye than to have ⁹  two eyes and be thrown into hell,

Mark 10:24

10:24 The disciples were astonished at these words. But again Jesus said to them, ¹⁰  “Children, how hard it is ¹¹  to enter the kingdom of God!

[1:45]  ¹ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:45]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:45]  ³ tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.

[1:45]  ⁴ tn The imperfect verb has been translated iteratively.

[9:43]  ⁵ tn Grk “than having.”

[9:43]  ⁶ 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]  ⁹ tn Grk “than having.”

[9:47]  ¹³ tn Grk “throw it out.”

[9:47]  ¹⁴ tn Grk “than having.”

[10:24]  ¹⁷ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[10:24]  ¹⁸ tc Most mss (A C D Θ Ë^1,13 28 565 2427 Ï lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tou" pepoiqota" epi [toi"] crhmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter…”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.