Markus 4:21
Konteks4:21 He also said to them, “A lamp 1 isn’t brought to be put under a basket 2 or under a bed, is it? Isn’t it to be placed on a lampstand?
Markus 10:38-39
Konteks10:38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?” 3 10:39 They said to him, “We are able.” 4 Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience,
Markus 14:68
Konteks14:68 But he denied it: 5 “I don’t even understand what you’re talking about!” 6 Then 7 he went out to the gateway, and a rooster crowed. 8
Markus 15:21
Konteks15:21 The soldiers 9 forced 10 a passerby to carry his cross, 11 Simon of Cyrene, who was coming in from the country 12 (he was the father of Alexander and Rufus).
[4:21] 1 sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.
[4:21] 2 tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).
[10:38] 3 tn Grk “baptism I am baptized with.” This same change has been made in v. 39.
[10:39] 4 sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
[14:68] 5 tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[14:68] 6 tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).
[14:68] 7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:68] 8 tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψc 067 Ë1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.
[14:68] tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74.
[15:21] 9 tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.
[15:21] 10 tn Or “conscripted”; or “pressed into service.”
[15:21] 11 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.
[15:21] 12 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
