Markus 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 

Markus 2:4

2:4 When they were not able to bring him in because of the crowd, they removed the roof ⁵  above Jesus. ⁶  Then, ⁷  after tearing it out, they lowered the stretcher the paralytic was lying on.

Markus 3:5

3:5 After looking around ⁸  at them in anger, grieved by the hardness of their hearts, ⁹  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ¹⁰ 

Markus 4:1

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ¹¹  the whole crowd was on the shore by the lake.

Markus 6:31

6:31 He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat).

Markus 11:2

11:2 and said to them, “Go to the village ahead of you. ¹²  As soon as you enter it, you will find a colt tied there that has never been ridden. ¹³  Untie it and bring it here.

[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.

[2:4]  ⁵ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[2:4]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:4]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:5]  ⁸ 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]  ⁹ tn This term is a collective singular in the Greek text.

[3:5]  ¹⁰ 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.

[4:1]  ¹¹ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[11:2]  ¹² tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[11:2]  ¹³ tn Grk “a colt tied there on which no one of men has ever sat.”