Markus 12:3

12:3 But ¹  those tenants ²  seized his slave, ³  beat him, ⁴  and sent him away empty-handed. ⁵ 

Markus 14:44

14:44 (Now the betrayer ⁶  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ⁷ 

Markus 12:12-13

12:12 Now ⁸  they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So ⁹  they left him and went away. ¹⁰ 

Paying Taxes to Caesar

12:13 Then ¹¹  they sent some of the Pharisees ¹²  and Herodians ¹³  to trap him with his own words. ¹⁴ 

Markus 14:46

14:46 Then they took hold of him ¹⁵  and arrested him.

Markus 1:17

1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” ¹⁶ 

Markus 1:16

1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). ¹⁷ 

Markus 14:48

14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ¹⁸ 

Markus 14:51

14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him,

Markus 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ¹⁹  were trying to find a way ²⁰  to arrest Jesus ²¹  by stealth and kill him.

Markus 6:17

6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod ²²  had married her.

Markus 14:49

14:49 Day after day I was with you, teaching in the temple courts, yet ²³  you did not arrest me. But this has happened so that ²⁴  the scriptures would be fulfilled.”

Markus 12:8

12:8 So ²⁵  they seized him, ²⁶  killed him, and threw his body ²⁷  out of the vineyard. ²⁸ 

Markus 9:18

9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but ²⁹  they were not able to do so.” ³⁰ 

Markus 3:21

3:21 When his family ³¹  heard this they went out to restrain him, for they said, “He is out of his mind.”

Markus 13:11

13:11 When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, ³²  for it is not you speaking, but the Holy Spirit.

Markus 3:2

3:2 They watched ³³  Jesus ³⁴  closely to see if he would heal him on the Sabbath, ³⁵  so that they could accuse him.

Markus 13:9

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ³⁶  to councils ³⁷  and beaten in the synagogues. ³⁸  You will stand before governors and kings ³⁹  because of me, as a witness to them.

Markus 10:33

10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. ⁴⁰  They will condemn him to death and will turn him over to the Gentiles.

Markus 1:14

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, ⁴¹  Jesus went into Galilee and proclaimed the gospel ⁴²  of God. ⁴³ 

[12:3]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[12:3]  ² tn Grk “But they”; the referent (the tenants, v. 1) has been specified in the translation for clarity.

[12:3]  ³ tn Grk “seizing him, they beat and sent away empty-handed.” The referent of the direct object of “seizing” (the slave sent by the owner) has been specified in the translation for clarity. The objects of the verbs “beat” and “sent away” have been supplied in the translation to conform to English style. Greek often omits direct objects when they are clear from the context.

[12:3]  ⁴ sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.

[12:3]  ⁵ sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.

[14:44]  ⁶ tn Grk “the one who betrays him.”

[14:44]  ⁷ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[12:12]  ⁸ tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.

[12:12]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:12]  ¹⁰ sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).

[12:13]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ¹² sn See the note on Pharisees in 2:16.

[12:13]  ¹³ sn Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6.

[12:13]  ¹⁴ tn Grk “trap him in word.”

[14:46]  ¹⁵ tn Grk “put their hands on him.”

[1:17]  ¹⁶ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[1:17]  sn The kind of fishing envisioned was net – not line – fishing (cf. v. 16; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.

[1:16]  ¹⁷ sn This is a parenthetical comment by the author.

[14:48]  ¹⁸ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).

[14:1]  ¹⁹ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ²⁰ tn Grk “were seeking how.”

[14:1]  ²¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:17]  ²² tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[14:49]  ²³ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ²⁴ tn Grk “But so that”; the verb “has happened” is implied.

[12:8]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:8]  ²⁶ tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

[12:8]  ²⁷ tn Grk “him.”

[12:8]  ²⁸ sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.

[9:18]  ²⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ³⁰ tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[3:21]  ³¹ tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.

[3:21]  tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (Joi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.

[3:21]  sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.

[13:11]  ³² tn Grk “in that hour.”

[3:2]  ³³ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[3:2]  ³⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ³⁵ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[13:9]  ³⁶ tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.

[13:9]  ³⁷ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[13:9]  ³⁸ sn See the note on synagogue in 1:21.

[13:9]  ³⁹ sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[10:33]  ⁴⁰ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

[1:14]  ⁴¹ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[1:14]  ⁴² tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë^1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.

[1:14]  ⁴³ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.