Markus 1:43

1:43 Immediately Jesus ¹  sent the man ²  away with a very strong warning.

Markus 3:12

3:12 But ³  he sternly ordered them not to make him known. ⁴ 

Markus 5:32

5:32 But ⁵  he looked around to see who had done it.

Markus 7:12

7:12 then you no longer permit him to do anything for his father or mother.

Markus 10:4

10:4 They said, “Moses permitted a man to write a certificate of dismissal and to divorce her.” ⁶ 

Markus 10:6

10:6 But from the beginning of creation he ⁷  made them male and female. ⁸ 

Markus 11:12

Cursing of the Fig Tree

11:12 Now ⁹  the next day, as they went out from Bethany, he was hungry.

Markus 12:42

12:42 And a poor widow came and put in two small copper coins, ¹⁰  worth less than a penny.

[1:43]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:43]  ² tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.

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

[3:12]  ⁴ 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).

[5:32]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ⁶ tn Grk “to divorce.” The pronoun has been supplied in the translation for clarity.

[10:4]  sn An allusion to Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).

[10:6]  ⁷ tc Most mss have ὁ θεός (Jo qeo", “God”) as the explicit subject of ἐποίησεν (epoihsen, “he made”; A D W Θ Ψ Ë^1,13 Ï lat sy), while the most important witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 2427 co). On the one hand, it is possible that the shorter reading is an assimilation to the wording of the LXX of Gen 1:27b where ὁ θεός is lacking. However, since it is mentioned at the beginning of the verse (Gen 1:27a) with ἐποίησεν scribes may have been motivated to add it in Mark to make the subject clear. Further, confusion could easily arise in this dominical saying, because Moses was the previously mentioned subject (v. 5) and inattentive readers might regard him as the subject of ἐποίησεν in v. 6. Thus, both on internal and external grounds, the most probable wording of the original text here lacked ὁ θεός.

[10:6]  ⁸ sn A quotation from Gen 1:27; 5:2.

[11:12]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[12:42]  ¹⁰ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.