Markus 1:43-44

1:43 Immediately Jesus ¹  sent the man ²  away with a very strong warning. 1:44 He told him, ³  “See that you do not say anything to anyone, ⁴  but go, show yourself to a priest, and bring the offering that Moses commanded ⁵  for your cleansing, as a testimony to them.” ⁶ 

Markus 7:10

7:10 For Moses said, ‘Honor your father and your mother,’ ⁷  and, ‘Whoever insults his father or mother must be put to death.’ ⁸ 

Markus 9:4-5

9:4 Then Elijah appeared before them along with Moses, ⁹  and they were talking with Jesus. 9:5 So ¹⁰  Peter said to Jesus, ¹¹  “Rabbi, it is good for us to be here. Let us make three shelters ¹²  – one for you, one for Moses, and one for Elijah.”

Markus 9:8

9:8 Suddenly when they looked around, they saw no one with them any more except Jesus.

Markus 10:3-5

10:3 He answered them, ¹³  “What did Moses command you?” 10:4 They said, “Moses permitted a man to write a certificate of dismissal and to divorce her.” ¹⁴  10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. ¹⁵ 

Markus 12:19

12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man ¹⁶  must marry ¹⁷  the widow and father children ¹⁸  for his brother.’ ¹⁹ 

Markus 12:26-27

12:26 Now as for the dead being raised, ²⁰  have you not read in the book of Moses, in the passage about the bush, ²¹  how God said to him, ‘I am the God of Abraham, the ²²  God of Isaac, and the God of Jacob’? ²³  12:27 He is not the God of the dead but of the living. ²⁴  You are badly mistaken!”

[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.

[1:44]  ³ tn Grk “And after warning him, he immediately sent him away and told him.”

[1:44]  ⁴ 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]  ⁵ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[1:44]  ⁶ 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.

[7:10]  ⁷ sn A quotation from Exod 20:12; Deut 5:16.

[7:10]  ⁸ sn A quotation from Exod 21:17; Lev 20:9.

[9:4]  ⁹ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:5]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[9:5]  ¹¹ tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:5]  ¹² tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:5]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.

[10:3]  ¹³ tn Grk “But answering, he said to them.”

[10:4]  ¹⁴ 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).

[10:5]  ¹⁵ tn Grk “heart” (a collective singular).

[12:19]  ¹⁶ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[12:19]  ¹⁷ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[12:19]  ¹⁸ tn Grk “raise up seed” (an idiom for fathering children).

[12:19]  ¹⁹ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[12:26]  ²⁰ tn Grk “Now as for the dead that they are raised.”

[12:26]  ²¹ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[12:26]  ²² tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:26]  ²³ sn A quotation from Exod 3:6.

[12:27]  ²⁴ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.