Amsal 6:25

6:25 Do not lust ¹  in your heart for her beauty,

and do not let her captivate you with her alluring eyes; ² 

Amsal 6:2

6:2 if ³  you have been ensnared ⁴  by the words you have uttered, ⁵ 

and have been caught by the words you have spoken,

1 Samuel 11:2

11:2 But Nahash the Ammonite said to them, “The only way I will make a treaty with you is if you let me gouge out the right eye of every one of you and in so doing humiliate all Israel!”

Ayub 33:1

Elihu Invites Job’s Attention

33:1 “But now, O Job, listen to my words,

and hear ⁶  everything I have to say! ⁷ 

Mazmur 119:37

119:37 Turn my eyes away from what is worthless! ⁸ 

Revive me with your word! ⁹ 

Matius 5:28-30

5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart. 5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. ¹⁰  5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Markus 9:47

9:47 If your eye causes you to sin, tear it out! ¹¹  It is better to enter into the kingdom of God with one eye than to have ¹²  two eyes and be thrown into hell,

Markus 9:1

9:1 And he said to them, “I tell you the truth, ¹³  there are some standing here who will not ¹⁴  experience ¹⁵  death before they see the kingdom of God come with power.” ¹⁶ 

Yohanes 2:16

2:16 To those who sold the doves he said, “Take these things away from here! Do not make ¹⁷  my Father’s house a marketplace!” ¹⁸ 

[6:25]  ¹ tn The negated jussive gives the young person an immediate warning. The verb חָמַד (khamad) means “to desire,” and here in the sense of lust. The word is used in the Decalogue of Deut 5:21 for the warning against coveting.

[6:25]  sn Lusting after someone in the heart, according to Jesus, is a sin of the same kind as the act, not just the first step toward it (Matt 5:28). Playing with temptation in the heart – the seat of the will and the emotions – is only the heart reaching out after the sin.

[6:25]  ² tn Heb “her eyelids” (so KJV, NASB); NRSV “eyelashes”; TEV “flirting eyes”). This term is a synecdoche of part (eyelids) for the whole (eyes) or a metonymy of association for painted eyes and the luring glances that are the symptoms of seduction (e.g., 2 Kgs 9:30). The term “alluring” is not in the Hebrew text, but is supplied in the translation for the sake of clarification.

[6:2]  ³ tn The term “if” does not appear in this line but is implied by the parallelism. It is supplied in the translation for the sake of clarity.

[6:2]  ⁴ tn The verb יָקַשׁ (yaqash) means “to lay a bait; to lure; to lay snares.” In the Niphal it means “to be caught by bait; to be ensnared” – here in a business entanglement.

[6:2]  ⁵ tn Heb “by the words of your mouth.” The same expression occurs at the end of the following line (cf. KJV, ASV, NASB). Many English versions vary the wording slightly, presumably for stylistic reasons, to avoid redundancy (e.g., NAB, NIV, NRSV, NLT).

[33:1]  ⁶ tn Heb “give ear,” the Hiphil denominative verb from “ear.”

[33:1]  ⁷ tn Heb “hear all my words.”

[119:37]  ⁸ tn Heb “Make my eyes pass by from looking at what is worthless.”

[119:37]  ⁹ tn Heb “by your word.”

[5:29]  ¹⁰ sn On this word here and in the following verse, see the note on the word hell in 5:22.

[9:47]  ¹¹ tn Grk “throw it out.”

[9:47]  ¹² tn Grk “than having.”

[9:1]  ¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ¹⁴ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ¹⁵ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:1]  ¹⁶ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[2:16]  ¹⁷ tn Or (perhaps) “Stop making.”

[2:16]  ¹⁸ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.