Mark 8:30

8:30 Then ¹  he warned them not to tell anyone about him. ² 

Mark 1:25

1:25 But ³  Jesus rebuked him: ⁴  “Silence! Come out of him!” ⁵ 

Mark 3:12

3:12 But ⁶  he sternly ordered them not to make him known. ⁷ 

Mark 10:13

Jesus and Little Children

10:13 Now ⁸  people were bringing little children to him for him to touch, ⁹  but the disciples scolded those who brought them. ¹⁰ 

Mark 8:32

8:32 He spoke openly about this. So ¹¹  Peter took him aside and began to rebuke him.

Mark 10:48

10:48 Many scolded ¹²  him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”

Mark 4:39

4:39 So ¹³  he got up and rebuked ¹⁴  the wind, and said to the sea, ¹⁵  “Be quiet! Calm down!” Then ¹⁶  the wind stopped, and it was dead calm.

Mark 8:33

8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” ¹⁷ 

Mark 9:25

9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked ¹⁸  the unclean spirit, ¹⁹  saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”

[8:30]  ¹ tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.

[8:30]  ² sn Mark 8:27-10:52. The entire section 8:27-10:52 is built around three passion predictions of Jesus (8:31; 9:31; 10:33). These predictions form the structure of the section, the content for the section (Jesus’ suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus’ teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (8:34-38); (2) humility and serving (9:33-37); (3) suffering, humble service, and not lording it over people (10:35-45). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292-94.

[1:25]  ³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:25]  ⁴ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[1:25]  ⁵ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[3:12]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:12]  ⁶ 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).

[10:13]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:13]  ⁸ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).

[10:13]  ⁹ tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most mss (A D W [Θ Ë^1,13] Ï lat sy), but it is probably a motivated reading. Since the subject is not explicit in the earliest and best witnesses as well as several others (א B C L Δ Ψ 579 892 2427), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun αὐτοῖς (autois, “them”) only rarely was used with the neuter antecedent παιδία (paidia, “children”), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24-26); further, scribes routinely added clarifications when such were not necessary. Thus, both on external and internal grounds, the shorter reading is strongly preferred. Similar motivations are behind the translation here, namely, “those who brought them” has been supplied to ensure that the parents who brought the children are in view, not the children themselves.

[8:32]  ⁹ tn Here καί (kai) has been translated as “So” to indicate Peter’s rebuke is in response to Jesus’ teaching about the suffering of the Son of Man.

[10:48]  ¹¹ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[4:39]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[4:39]  ¹⁴ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[4:39]  ¹⁵ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was.

[4:39]  ¹⁶ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:33]  ¹⁵ tn Grk “people’s.”

[9:25]  ¹⁷ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:25]  ¹⁸ sn Unclean spirit refers to an evil spirit.