Mark 5:19

5:19 But ¹  Jesus ²  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, ³  that he had mercy on you.”

Mark 9:25

9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked ⁴  the unclean spirit, ⁵  saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”

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 ⁶  two hands and go into hell, ⁷  to the unquenchable fire.

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 12:15

12:15 But he saw through their hypocrisy and said ¹⁰  to them, “Why are you testing me? Bring me a denarius ¹¹  and let me look at it.”

Mark 12:30

12:30 Love ¹²  the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ ¹³ 

Mark 12:36

12:36 David himself, by the Holy Spirit, said,

‘The Lord said to my lord, ¹⁴ 

“Sit at my right hand,

until I put your enemies under your feet.”’ ¹⁵ 

[5:19]  ¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ³ 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.

[9:25]  ⁴ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:25]  ⁵ sn Unclean spirit refers to an evil spirit.

[9:43]  ⁷ tn Grk “than having.”

[9:43]  ⁸ 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.

[9:47]  ¹⁰ tn Grk “throw it out.”

[9:47]  ¹¹ tn Grk “than having.”

[12:15]  ¹³ tn Grk “Aware of their hypocrisy he said.”

[12:15]  ¹⁴ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[12:30]  ¹⁶ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[12:30]  ¹⁷ sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[12:36]  ¹⁹ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[12:36]  ²⁰ sn A quotation from Ps 110:1.