Markus 8:8-11
Konteks8:8 Everyone 1 ate and was satisfied, and they picked up the broken pieces left over, seven baskets full. 8:9 There were about four thousand 2 who ate. 3 Then he dismissed them. 4 8:10 Immediately he got into a boat with his disciples and went to the district of Dalmanutha. 5
8:11 Then the Pharisees 6 came and began to argue with Jesus, asking for 7 a sign from heaven 8 to test him.
Markus 8:14-16
Konteks8:14 Now 9 they had forgotten to take bread, except for one loaf they had with them in the boat. 8:15 And Jesus 10 ordered them, 11 “Watch out! Beware of the yeast of the Pharisees 12 and the yeast of Herod!” 8:16 So they began to discuss with one another about having no bread. 13
Markus 8:19--16:9
Konteks8:19 When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?” They replied, “Twelve.” 8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, 14 “Seven.” 8:21 Then 15 he said to them, “Do you still not understand?” 16
8:22 Then 17 they came to Bethsaida. They brought a blind man to Jesus 18 and asked him to touch him. 8:23 He took the blind man by the hand and brought him outside of the village. Then 19 he spit on his eyes, placed his hands on his eyes 20 and asked, “Do you see anything?” 8:24 Regaining his sight 21 he said, “I see people, but they look like trees walking.” 8:25 Then Jesus 22 placed his hands on the man’s 23 eyes again. And he opened his eyes, 24 his sight was restored, and he saw everything clearly. 8:26 Jesus 25 sent him home, saying, “Do not even go into the village.” 26
8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. 27 On the way he asked his disciples, 28 “Who do people say that I am?” 8:28 They said, 29 “John the Baptist, others say Elijah, 30 and still others, one of the prophets.” 8:29 He asked them, “But who do you say that I am?” Peter answered him, 31 “You are the Christ.” 32 8:30 Then 33 he warned them not to tell anyone about him. 34
8:31 Then 35 Jesus 36 began to teach them that the Son of Man must suffer 37 many things and be rejected by the elders, chief priests, and experts in the law, 38 and be killed, and after three days rise again. 8:32 He spoke openly about this. So 39 Peter took him aside and began to rebuke him. 8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” 40
8:34 Then 41 Jesus 42 called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, 43 he must deny 44 himself, take up his cross, 45 and follow me. 8:35 For whoever wants to save his life 46 will lose it, 47 but whoever loses his life for my sake and for the gospel will save it. 8:36 For what benefit is it for a person 48 to gain the whole world, yet 49 forfeit his life? 8:37 What can a person give in exchange for his life? 8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him 50 when he comes in the glory of his Father with the holy angels.” 9:1 And he said to them, “I tell you the truth, 51 there are some standing here who will not 52 experience 53 death before they see the kingdom of God come with power.” 54
9:2 Six days later 55 Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, 56 9:3 and his clothes became radiantly white, more so than any launderer in the world could bleach them. 9:4 Then Elijah appeared before them along with Moses, 57 and they were talking with Jesus. 9:5 So 58 Peter said to Jesus, 59 “Rabbi, it is good for us to be here. Let us make three shelters 60 – one for you, one for Moses, and one for Elijah.” 9:6 (For they were afraid, and he did not know what to say.) 61 9:7 Then 62 a cloud 63 overshadowed them, 64 and a voice came from the cloud, “This is my one dear Son. 65 Listen to him!” 66 9:8 Suddenly when they looked around, they saw no one with them any more except Jesus.
9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead. 9:10 They kept this statement to themselves, discussing what this rising from the dead meant.
9:11 Then 67 they asked him, 68 “Why do the experts in the law 69 say that Elijah must come first?” 9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised? 9:13 But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.”
9:14 When they came to the disciples, they saw a large crowd around them and experts in the law 70 arguing with them. 9:15 When the whole crowd saw him, they were amazed and ran 71 at once and greeted him. 9:16 He asked them, “What are you arguing about with them?” 9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute. 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 72 they were not able to do so.” 73 9:19 He answered them, 74 “You 75 unbelieving 76 generation! How much longer 77 must I be with you? How much longer must I endure 78 you? 79 Bring him to me.” 9:20 So they brought the boy 80 to him. When the spirit saw him, it immediately threw the boy into a convulsion. He 81 fell on the ground and rolled around, foaming at the mouth. 9:21 Jesus 82 asked his father, “How long has this been happening to him?” And he said, “From childhood. 9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.” 9:23 Then Jesus said to him, “‘If you are able?’ 83 All things are possible for the one who believes.” 9:24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”
9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked 84 the unclean spirit, 85 saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.” 9:26 It shrieked, threw him into terrible convulsions, and came out. The boy 86 looked so much like a corpse that many said, “He is dead!” 9:27 But Jesus gently took his hand and raised him to his feet, and he stood up.
9:28 Then, 87 after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?” 9:29 He told them, “This kind can come out only by prayer.” 88
9:30 They went out from there and passed through Galilee. But 89 Jesus 90 did not want anyone to know, 9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. 91 They 92 will kill him, 93 and after three days he will rise.” 94 9:32 But they did not understand this statement and were afraid to ask him.
9:33 Then 95 they came to Capernaum. 96 After Jesus 97 was inside the house he asked them, “What were you discussing on the way?” 9:34 But they were silent, for on the way they had argued with one another about who was the greatest. 9:35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.” 9:36 He took a little child and had him stand among them. Taking him in his arms, he said to them, 9:37 “Whoever welcomes 98 one of these little children 99 in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”
9:38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.” 9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me. 9:40 For whoever is not against us is for us. 9:41 For I tell you the truth, 100 whoever gives you a cup of water because 101 you bear Christ’s 102 name will never lose his reward.
9:42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone 103 tied around his neck and to be thrown into the sea. 9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have 104 two hands and go into hell, 105 to the unquenchable fire. 9:44 [[EMPTY]] 106 9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have 107 two feet and be thrown into hell. 9:46 [[EMPTY]] 108 9:47 If your eye causes you to sin, tear it out! 109 It is better to enter into the kingdom of God with one eye than to have 110 two eyes and be thrown into hell, 9:48 where their worm never dies and the fire is never quenched. 9:49 Everyone will be salted with fire. 111 9:50 Salt 112 is good, but if it loses its saltiness, 113 how can you make it salty again? Have salt in yourselves, and be at peace with each other.”
10:1 Then 114 Jesus 115 left that place and went to the region of Judea and 116 beyond the Jordan River. 117 Again crowds gathered to him, and again, as was his custom, he taught them. 10:2 Then some Pharisees 118 came, and to test him 119 they asked, “Is it lawful for a man to divorce his 120 wife?” 121 10:3 He answered them, 122 “What did Moses command you?” 10:4 They said, “Moses permitted a man to write a certificate of dismissal and to divorce her.” 123 10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. 124 10:6 But from the beginning of creation he 125 made them male and female. 126 10:7 For this reason a man will leave his father and mother, 127 10:8 and the two will become one flesh. 128 So they are no longer two, but one flesh. 10:9 Therefore what God has joined together, let no one separate.”
10:10 In the house once again, the disciples asked him about this. 10:11 So 129 he told them, “Whoever divorces his wife and marries another commits adultery against her. 10:12 And if she divorces her husband and marries another, she commits adultery.” 130
10:13 Now 131 people were bringing little children to him for him to touch, 132 but the disciples scolded those who brought them. 133 10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. 134 10:15 I tell you the truth, 135 whoever does not receive 136 the kingdom of God like a child 137 will never 138 enter it.” 10:16 After he took the children in his arms, he placed his hands on them and blessed them.
10:17 Now 139 as Jesus 140 was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” 141 10:18 Jesus said to him, “Why do you call me good? 142 No one is good except God alone. 10:19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” 143 10:20 The man 144 said to him, “Teacher, I have wholeheartedly obeyed 145 all these laws 146 since my youth.” 147 10:21 As Jesus looked at him, he felt love for him and said, “You lack one thing. Go, sell whatever you have and give the money 148 to the poor, and you will have treasure 149 in heaven. Then come, follow me.” 10:22 But at this statement, the man 150 looked sad and went away sorrowful, for he was very rich. 151
10:23 Then 152 Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!” 10:24 The disciples were astonished at these words. But again Jesus said to them, 153 “Children, how hard it is 154 to enter the kingdom of God! 10:25 It is easier for a camel 155 to go through the eye of a needle 156 than for a rich person to enter the kingdom of God.” 10:26 They were even more astonished and said 157 to one another, “Then 158 who can be saved?” 159 10:27 Jesus looked at them and replied, “This is impossible for mere humans, 160 but not for God; all things are possible for God.”
10:28 Peter began to speak to him, “Look, 161 we have left everything to follow you!” 162 10:29 Jesus said, “I tell you the truth, 163 there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel 10:30 who will not receive in this age 164 a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions 165 – and in the age to come, eternal life. 166 10:31 But many who are first will be last, and the last first.”
10:32 They were on the way, going up to Jerusalem. 167 Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him. 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. 168 They will condemn him to death and will turn him over to the Gentiles. 10:34 They will mock him, spit on him, flog 169 him severely, and kill him. Yet 170 after three days, 171 he will rise again.”
10:35 Then 172 James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.” 10:36 He said to them, “What do you want me to do for you?” 10:37 They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.” 10:38 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?” 173 10:39 They said to him, “We are able.” 174 Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience, 10:40 but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared.” 175
10:41 Now 176 when the other ten 177 heard this, 178 they became angry with James and John. 10:42 Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them. 10:43 But it is not this way among you. Instead whoever wants to be great among you must be your servant, 10:44 and whoever wants to be first among you must be the slave 179 of all. 10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom 180 for many.”
10:46 They came to Jericho. 181 As Jesus 182 and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road. 10:47 When he heard that it was Jesus the Nazarene, he began to shout, 183 “Jesus, Son of David, 184 have mercy 185 on me!” 10:48 Many scolded 186 him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!” 10:49 Jesus stopped and said, “Call him.” So 187 they called the blind man and said to him, “Have courage! Get up! He is calling you.” 10:50 He threw off his cloak, jumped up, and came to Jesus. 10:51 Then 188 Jesus said to him, 189 “What do you want me to do for you?” The blind man replied, “Rabbi, 190 let me see again.” 191 10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained 192 his sight and followed him on the road.
11:1 Now 193 as they approached Jerusalem, 194 near Bethphage 195 and Bethany, at the Mount of Olives, 196 Jesus 197 sent two of his disciples 11:2 and said to them, “Go to the village ahead of you. 198 As soon as you enter it, you will find a colt tied there that has never been ridden. 199 Untie it and bring it here. 11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it 200 and will send it back here soon.’” 11:4 So 201 they went and found a colt tied at a door, outside in the street, and untied it. 11:5 Some people standing there said to them, “What are you doing, untying that colt?” 11:6 They replied as Jesus had told them, and the bystanders 202 let them go. 11:7 Then 203 they brought the colt to Jesus, threw their cloaks 204 on it, and he sat on it. 205 11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields. 11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! 206 Blessed is the one who comes in the name of the Lord! 207 11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!” 11:11 Then 208 Jesus 209 entered Jerusalem and went to the temple. And after looking around at everything, he went out to Bethany with the twelve since it was already late.
11:12 Now 210 the next day, as they went out from Bethany, he was hungry. 11:13 After noticing in the distance a fig tree with leaves, he went to see if he could find any fruit 211 on it. When he came to it he found nothing but leaves, for it was not the season for figs. 11:14 He said to it, 212 “May no one ever eat fruit from you again.” And his disciples heard it. 213
11:15 Then 214 they came to Jerusalem. 215 Jesus 216 entered the temple area 217 and began to drive out those who were selling and buying in the temple courts. 218 He turned over the tables of the money changers and the chairs of those selling doves, 11:16 and he would not permit anyone to carry merchandise 219 through the temple courts. 220 11:17 Then he began to teach 221 them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? 222 But you have turned it into a den 223 of robbers!” 224 11:18 The chief priests and the experts in the law 225 heard it and they considered how they could assassinate 226 him, for they feared him, because the whole crowd was amazed by his teaching. 11:19 When evening came, Jesus and his disciples 227 went out of the city.
11:20 In the morning as they passed by, they saw the fig tree withered from the roots. 11:21 Peter remembered and said to him, “Rabbi, look! The fig tree you cursed has withered.” 11:22 Jesus said to them, “Have faith in God. 11:23 I tell you the truth, 228 if someone says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him. 11:24 For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours. 11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will 229 also forgive you your sins.”
11:26 [[EMPTY]] 23011:27 They came again to Jerusalem. 231 While Jesus 232 was walking in the temple courts, 233 the chief priests, the experts in the law, 234 and the elders came up to him 11:28 and said, “By what authority 235 are you doing these things? Or who gave you this authority to do these things?” 11:29 Jesus said to them, “I will ask you one question. Answer me and I will tell you by what authority I do these things: 11:30 John’s baptism – was it from heaven or from people? 236 Answer me.” 11:31 They discussed with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 11:32 But if we say, ‘From people – ’” (they feared the crowd, for they all considered John to be truly a prophet). 11:33 So 237 they answered Jesus, 238 “We don’t know.” 239 Then Jesus said to them, “Neither will I tell you 240 by what authority 241 I am doing these things.”
12:1 Then 242 he began to speak to them in parables: “A man planted a vineyard. 243 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 244 he leased it to tenant farmers 245 and went on a journey. 12:2 At harvest time he sent a slave 246 to the tenants to collect from them 247 his portion of the crop. 248 12:3 But 249 those tenants 250 seized his slave, 251 beat him, 252 and sent him away empty-handed. 253 12:4 So 254 he sent another slave to them again. This one they struck on the head and treated outrageously. 12:5 He sent another, and that one they killed. This happened to many others, some of whom were beaten, others killed. 12:6 He had one left, his one dear son. 255 Finally he sent him to them, saying, ‘They will respect my son.’ 12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’ 12:8 So 256 they seized him, 257 killed him, and threw his body 258 out of the vineyard. 259 12:9 What then will the owner of the vineyard do? He will come and destroy 260 those tenants and give the vineyard to others. 261 12:10 Have you not read this scripture:
‘The stone the builders rejected has become the cornerstone. 262
12:11 This is from the Lord, and it is marvelous in our eyes’?” 263
12:12 Now 264 they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So 265 they left him and went away. 266
12:13 Then 267 they sent some of the Pharisees 268 and Herodians 269 to trap him with his own words. 270 12:14 When they came they said to him, “Teacher, we know that you are truthful and do not court anyone’s favor, because you show no partiality 271 but teach the way of God in accordance with the truth. 272 Is it right 273 to pay taxes 274 to Caesar 275 or not? Should we pay or shouldn’t we?” 12:15 But he saw through their hypocrisy and said 276 to them, “Why are you testing me? Bring me a denarius 277 and let me look at it.” 12:16 So 278 they brought one, and he said to them, “Whose image 279 is this, and whose inscription?” They replied, 280 “Caesar’s.” 12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 281 And they were utterly amazed at him.
12:18 Sadducees 282 (who say there is no resurrection) 283 also came to him and asked him, 284 12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man 285 must marry 286 the widow and father children 287 for his brother.’ 288 12:20 There were seven brothers. The first one married, 289 and when he died he had no children. 12:21 The second married her and died without any children, and likewise the third. 12:22 None of the seven had children. Finally, the woman died too. 12:23 In the resurrection, when they rise again, 290 whose wife will she be? For all seven had married her.” 291 12:24 Jesus said to them, “Aren’t you deceived 292 for this reason, because you don’t know the scriptures or the power of God? 12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels 293 in heaven. 12:26 Now as for the dead being raised, 294 have you not read in the book of Moses, in the passage about the bush, 295 how God said to him, ‘I am the God of Abraham, the 296 God of Isaac, and the God of Jacob’? 297 12:27 He is not the God of the dead but of the living. 298 You are badly mistaken!”
12:28 Now 299 one of the experts in the law 300 came and heard them debating. When he saw that Jesus 301 answered them well, he asked him, “Which commandment is the most important of all?” 12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. 12:30 Love 302 the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ 303 12:31 The second is: ‘Love your neighbor as yourself.’ 304 There is no other commandment greater than these.” 12:32 The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. 305 12:33 And to love him with all your heart, with all your mind, and with all your strength 306 and to love your neighbor as yourself 307 is more important than all burnt offerings and sacrifices.” 12:34 When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.
12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law 308 say that the Christ 309 is David’s son? 310 12:36 David himself, by the Holy Spirit, said,
‘The Lord said to my lord, 311
“Sit at my right hand,
until I put your enemies under your feet.”’ 312
12:37 If David himself calls him ‘Lord,’ how can he be his son?” 313 And the large crowd was listening to him with delight.
12:38 In his teaching Jesus 314 also said, “Watch out for the experts in the law. 315 They like walking 316 around in long robes and elaborate greetings 317 in the marketplaces, 12:39 and the best seats in the synagogues 318 and the places of honor at banquets. 12:40 They 319 devour widows’ property, 320 and as a show make long prayers. These men will receive a more severe punishment.”
12:41 Then 321 he 322 sat down opposite the offering box, 323 and watched the crowd putting coins into it. Many rich people were throwing in large amounts. 12:42 And a poor widow came and put in two small copper coins, 324 worth less than a penny. 12:43 He called his disciples and said to them, “I tell you the truth, 325 this poor widow has put more into the offering box 326 than all the others. 327 12:44 For they all gave out of their wealth. 328 But she, out of her poverty, put in what she had to live on, everything she had.” 329
13:1 Now 330 as Jesus 331 was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” 332 13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. 333 All will be torn down!” 334
13:3 So 335 while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, 336 and Andrew asked him privately, 13:4 “Tell us, when will these things 337 happen? And what will be the sign that all these things are about to take place?” 13:5 Jesus began to say to them, “Watch out 338 that no one misleads you. 13:6 Many will come in my name, saying, ‘I am he,’ 339 and they will mislead many. 13:7 When you hear of wars and rumors of wars, do not be alarmed. These things must happen, but the end is still to come. 340 13:8 For nation will rise up in arms 341 against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines. 342 These are but the beginning of birth pains.
13:9 “You must watch out for yourselves. You will be handed over 343 to councils 344 and beaten in the synagogues. 345 You will stand before governors and kings 346 because of me, as a witness to them. 13:10 First the gospel must be preached to all nations. 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, 347 for it is not you speaking, but the Holy Spirit. 13:12 Brother will hand over brother to death, and a father his child. Children will rise against 348 parents and have them put to death. 13:13 You will be hated by everyone because of my name. 349 But the one who endures to the end will be saved. 350
13:14 “But when you see the abomination of desolation 351 standing where it should not be (let the reader understand), then those in Judea must flee 352 to the mountains. 13:15 The one on the roof 353 must not come down or go inside to take anything out of his house. 354 13:16 The one in the field must not turn back to get his cloak. 13:17 Woe to those who are pregnant and to those who are nursing their babies in those days! 13:18 Pray that it may not be in winter. 13:19 For in those days there will be suffering 355 unlike anything that has happened 356 from the beginning of the creation that God created until now, or ever will happen. 13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them 357 short. 13:21 Then 358 if anyone says to you, ‘Look, here is the Christ!’ 359 or ‘Look, there he is!’ do not believe him. 13:22 For false messiahs 360 and false prophets will appear and perform signs and wonders to deceive, if possible, the elect. 13:23 Be careful! I have told you everything ahead of time.
13:24 “But in those days, after that suffering, 361 the sun will be darkened and the moon will not give its light; 13:25 the stars will be falling from heaven, and the powers in the heavens will be shaken. 362 13:26 Then everyone 363 will see the Son of Man arriving in the clouds 364 with great power and glory. 13:27 Then he will send angels and they will gather his elect from the four winds, from the ends of the earth to the ends of heaven. 365
13:28 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 13:29 So also you, when you see these things happening, know 366 that he is near, right at the door. 13:30 I tell you the truth, 367 this generation 368 will not pass away until all these things take place. 13:31 Heaven and earth will pass away, but my words will never pass away. 369
13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son 370 – except the Father. 13:33 Watch out! Stay alert! 371 For you do not know when the time will come. 13:34 It is like a man going on a journey. He left his house and put his slaves 372 in charge, assigning 373 to each his work, and commanded the doorkeeper to stay alert. 13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn – 13:36 or else he might find you asleep when he returns suddenly. 13:37 What I say to you I say to everyone: Stay alert!”
14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law 374 were trying to find a way 375 to arrest Jesus 376 by stealth and kill him. 14:2 For they said, “Not during the feast, so there won’t be a riot among the people.” 377
14:3 Now 378 while Jesus 379 was in Bethany at the house of Simon the leper, reclining at the table, 380 a woman came with an alabaster jar 381 of costly aromatic oil 382 from pure nard. After breaking open the jar, she poured it on his head. 14:4 But some who were present indignantly said to one another, “Why this waste of expensive 383 ointment? 14:5 It 384 could have been sold for more than three hundred silver coins 385 and the money 386 given to the poor!” So 387 they spoke angrily to her. 14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me. 14:7 For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me! 388 14:8 She did what she could. She anointed my body beforehand for burial. 14:9 I tell you the truth, 389 wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”
14:10 Then 390 Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. 391 14:11 When they heard this, they were delighted 392 and promised to give him money. 393 So 394 Judas 395 began looking for an opportunity to betray him.
14:12 Now 396 on the first day of the feast of 397 Unleavened Bread, when the Passover lamb is sacrificed, 398 Jesus’ 399 disciples said to him, “Where do you want us to prepare for you to eat the Passover?” 400 14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar 401 of water will meet you. Follow him. 14:14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’ 14:15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.” 14:16 So 402 the disciples left, went 403 into the city, and found things just as he had told them, 404 and they prepared the Passover.
14:17 Then, 405 when it was evening, he came to the house 406 with the twelve. 14:18 While they were at the table 407 eating, Jesus said, “I tell you the truth, 408 one of you eating with me will betray me.” 409 14:19 They were distressed, and one by one said to him, “Surely not I?” 14:20 He said to them, “It is one of the twelve, one who dips his hand 410 with me into the bowl. 411 14:21 For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”
14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.” 14:23 And after taking the cup and giving thanks, he gave it to them, and they all drank from it. 14:24 He said to them, “This is my blood, the blood 412 of the covenant, 413 that is poured out for many. 14:25 I tell you the truth, 414 I will no longer drink of the fruit 415 of the vine until that day when I drink it new in the kingdom of God.” 14:26 After singing a hymn, 416 they went out to the Mount of Olives.
14:27 Then 417 Jesus said to them, “You will all fall away, for it is written,
‘I will strike the shepherd,
and the sheep will be scattered.’ 418
14:28 But after I am raised, I will go ahead of you into Galilee.” 14:29 Peter said to him, “Even if they all fall away, I will not!” 14:30 Jesus said to him, “I tell you the truth, 419 today – this very night – before a rooster crows twice, you will deny me three times.” 14:31 But Peter 420 insisted emphatically, 421 “Even if I must die with you, I will never deny you.” And all of them said the same thing.
14:32 Then 422 they went to a place called Gethsemane, and Jesus 423 said to his disciples, “Sit here while I pray.” 14:33 He took Peter, James, 424 and John with him, and became very troubled and distressed. 14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.” 14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. 14:36 He said, “Abba, 425 Father, all things are possible for you. Take this cup 426 away from me. Yet not what I will, but what you will.” 14:37 Then 427 he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour? 14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 14:39 He went away again and prayed the same thing. 14:40 When he came again he found them sleeping; they could not keep their eyes open. 428 And they did not know what to tell him. 14:41 He came a third time and said to them, “Are you still sleeping and resting? 429 Enough of that! 430 The hour has come. Look, the Son of Man is betrayed into the hands of sinners. 14:42 Get up, let us go. Look! My betrayer 431 is approaching!”
14:43 Right away, while Jesus 432 was still speaking, Judas, one of the twelve, arrived. 433 With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law 434 and elders. 14:44 (Now the betrayer 435 had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) 436 14:45 When Judas 437 arrived, he went up to Jesus 438 immediately and said, “Rabbi!” and kissed 439 him. 14:46 Then they took hold of him 440 and arrested him. 14:47 One of the bystanders drew his sword and struck the high priest’s slave, 441 cutting off his ear. 14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? 442 14:49 Day after day I was with you, teaching in the temple courts, yet 443 you did not arrest me. But this has happened so that 444 the scriptures would be fulfilled.” 14:50 Then 445 all the disciples 446 left him and fled. 14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him, 14:52 but he ran off naked, 447 leaving his linen cloth behind.
14:53 Then 448 they led Jesus to the high priest, and all the chief priests and elders and experts in the law 449 came together. 14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He 450 was sitting with the guards 451 and warming himself by the fire. 14:55 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything. 14:56 Many gave false testimony against him, but their testimony did not agree. 14:57 Some stood up and gave this false testimony against him: 452 14:58 “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’” 14:59 Yet even on this point their testimony did not agree. 14:60 Then 453 the high priest stood up before them 454 and asked Jesus, “Have you no answer? What is this that they are testifying against you?” 14:61 But he was silent and did not answer. Again the high priest questioned him, 455 “Are you the Christ, 456 the Son of the Blessed One?” 14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand 457 of the Power 458 and coming with the clouds of heaven.” 459 14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 14:64 You have heard the blasphemy! What is your verdict?” 460 They all condemned him as deserving death. 14:65 Then 461 some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat 462 him.
14:66 Now 463 while Peter was below in the courtyard, one of the high priest’s slave girls 464 came by. 14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.” 14:68 But he denied it: 465 “I don’t even understand what you’re talking about!” 466 Then 467 he went out to the gateway, and a rooster crowed. 468 14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.” 14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be 469 one of them, because you are also a Galilean.” 14:71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!” 14:72 Immediately a rooster 470 crowed a second time. Then 471 Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. 472
15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law 473 and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 474 15:2 So 475 Pilate asked him, “Are you the king 476 of the Jews?” He replied, 477 “You say so.” 478 15:3 Then 479 the chief priests began to accuse him repeatedly. 15:4 So Pilate asked him again, 480 “Have you nothing to say? See how many charges they are bringing against you!” 15:5 But Jesus made no further reply, so that Pilate was amazed.
15:6 During the feast it was customary to release one prisoner to the people, 481 whomever they requested. 15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. 15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. 482 15:9 So Pilate asked them, 483 “Do you want me to release the king of the Jews for you?” 15:10 (For he knew that the chief priests had handed him over because of envy.) 484 15:11 But the chief priests stirred up the crowd to have him release 485 Barabbas instead. 15:12 So Pilate spoke to them again, 486 “Then what do you want me to do 487 with the one you call king of the Jews?” 15:13 They shouted back, “Crucify 488 him!” 15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!” 15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, 489 after he had Jesus flogged, 490 he handed him over 491 to be crucified.
15:16 So 492 the soldiers led him into the palace (that is, the governor’s residence) 493 and called together the whole cohort. 494 15:17 They put a purple cloak 495 on him and after braiding 496 a crown of thorns, 497 they put it on him. 15:18 They began to salute him: “Hail, king of the Jews!” 498 15:19 Again and again 499 they struck him on the head with a staff 500 and spit on him. Then they knelt down and paid homage to him. 15:20 When they had finished mocking 501 him, they stripped him of the purple cloak and put his own clothes back on him. Then 502 they led him away to crucify him. 503
15:21 The soldiers 504 forced 505 a passerby to carry his cross, 506 Simon of Cyrene, who was coming in from the country 507 (he was the father of Alexander and Rufus). 15:22 They brought Jesus 508 to a place called Golgotha 509 (which is translated, “Place of the Skull”). 510 15:23 They offered him wine mixed with myrrh, 511 but he did not take it. 15:24 Then 512 they crucified 513 him and divided his clothes, throwing dice 514 for them, to decide what each would take. 15:25 It was nine o’clock in the morning 515 when they crucified him. 15:26 The inscription 516 of the charge against him read, “The king of the Jews.” 15:27 And they crucified two outlaws with him, one on his right and one on his left. 15:28 [[EMPTY]] 517 15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days, 15:30 save yourself and come down from the cross!” 518 15:31 In the same way even the chief priests – together with the experts in the law 519 – were mocking him among themselves: 520 “He saved others, but he cannot save himself! 15:32 Let the Christ, 521 the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. 522
15:33 Now 523 when it was noon, 524 darkness came over the whole land 525 until three in the afternoon. 526 15:34 Around three o’clock 527 Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” 528 15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” 529 15:36 Then someone ran, filled a sponge with sour wine, 530 put it on a stick, 531 and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!” 15:37 But Jesus cried out with a loud voice and breathed his last. 15:38 And the temple curtain 532 was torn in two, from top to bottom. 15:39 Now when the centurion, 533 who stood in front of him, saw how he died, 534 he said, “Truly this man was God’s Son!” 15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, 535 and Salome. 15:41 When he was in Galilee, they had followed him and given him support. 536 Many other women who had come up with him to Jerusalem 537 were there too.
15:42 Now 538 when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), 539 15:43 Joseph of Arimathea, a highly regarded member of the council, 540 who was himself looking forward to 541 the kingdom of God, 542 went boldly to Pilate and asked for the body of Jesus. 543 15:44 Pilate was surprised that he was already dead. He 544 called the centurion and asked him if he had been dead for some time. 15:45 When Pilate 545 was informed by the centurion, 546 he gave the body to Joseph. 15:46 After Joseph 547 bought a linen cloth 548 and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. 549 Then 550 he rolled a stone across the entrance 551 of the tomb. 15:47 Mary Magdalene and Mary the mother of Joses saw where the body 552 was placed.
16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices 553 so that they might go and anoint him. 16:2 And very early on the first day of the week, at sunrise, they went to the tomb. 16:3 They had been asking each other, “Who will roll away the stone for us from the entrance to the tomb?” 16:4 But 554 when they looked up, they saw that the stone, which was very large, had been rolled back. 16:5 Then 555 as they went into the tomb, they saw a young man dressed in a white robe 556 sitting on the right side; and they were alarmed. 16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. 557 He has been raised! 558 He is not here. Look, there is the place where they laid him. 16:7 But go, tell his disciples, even Peter, that he is going ahead of you into Galilee. You will see him there, just as he told you.” 16:8 Then 559 they went out and ran from the tomb, for terror and bewilderment had seized them. 560 And they said nothing to anyone, because they were afraid.
16:9 561 [[Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons.
[8:9] 2 sn The parallel in Matt 15:32-39 notes that the four thousand were only men, a point not made explicit in Mark.
[8:9] 3 tn The words “who ate” are not in the Greek text but have been supplied for clarity.
[8:9] 4 sn Mark 8:1-10. Many commentators, on the basis of similarities between this account of the feeding of the multitude (8:1-10) and that in 6:30-44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44.
[8:10] 5 sn The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.
[8:11] 6 sn See the note on Pharisees in 2:16.
[8:11] 7 tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.
[8:11] 8 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[8:14] 9 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:15] 10 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:15] 11 tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[8:15] 12 sn See the note on Pharisees in 2:16.
[8:16] 13 tn Grk “And they were discussing with one another that they had no bread.”
[8:20] 14 tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of Ì45 A D W Θ Ë1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai legousin autw) is supported by B C L (Δ 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (Ì45 א A D W Θ Ë1,13 33 Ï it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA27 puts αὐτῷ in brackets, indicating some doubt as to its authenticity.
[8:21] 15 tn Here καί (kai) has been translated as “Then” to indicate the implied sequence in the narrative.
[8:21] 16 sn Do you still not understand? The disciples in Mark’s Gospel often misunderstood the miracles of Jesus as well as his teaching. Between Matthew, Mark, and Luke, Mark paints the most revealing portrait of the shortcomings of the Twelve (cf. 6:51-52; 7:17-19; 8:1-10, 14-21, 27-30, 33; 9:5, 10, 33; 10:28, 35-45; 14:19, 29-31, 32-37, 50, 66-72).
[8:22] 17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:22] 18 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:23] 19 tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:23] 20 tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.
[8:24] 21 tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”
[8:25] 22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:25] 23 tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.
[8:25] 24 tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).
[8:26] 25 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[8:26] 26 tc Codex Bezae (D) replaces “Do not even go into the village” with “Go to your house, and do not tell anyone, not even in the village.” Other
[8:27] 27 map Fpr location see Map1 C1; Map2 F4.
[8:27] 28 tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.
[8:28] 29 tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:28] 30 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[8:29] 31 tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”
[8:29] 32 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[8:29] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
[8:30] 33 tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.
[8:30] 34 sn Mark 8:27-10:52. The entire section 8:27-10:52 is built around three passion predictions of Jesus (8:31; 9:31; 10:33). These predictions form the structure of the section, the content for the section (Jesus’ suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus’ teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (8:34-38); (2) humility and serving (9:33-37); (3) suffering, humble service, and not lording it over people (10:35-45). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292-94.
[8:31] 35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:31] 36 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:31] 37 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[8:31] 38 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[8:32] 39 tn Here καί (kai) has been translated as “So” to indicate Peter’s rebuke is in response to Jesus’ teaching about the suffering of the Son of Man.
[8:34] 41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:34] 42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:34] 43 tn Grk “to follow after me.”
[8:34] 44 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[8:34] 45 sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[8:35] 46 tn Or “soul” (throughout vv. 35-37).
[8:35] 47 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[8:36] 48 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[8:36] 49 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[8:38] 50 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
[9:1] 51 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[9:1] 52 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[9:1] 53 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] 54 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.
[9:2] 55 tn Grk “And after six days.”
[9:2] 56 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
[9:4] 57 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] 58 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
[9:5] 59 tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[9:5] 60 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.
[9:6] 61 sn This is a parenthetical note by the author.
[9:7] 62 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:7] 63 sn This cloud is the cloud of God’s presence and the voice is his as well.
[9:7] 64 tn Grk “And there came a cloud, surrounding them.”
[9:7] 65 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[9:7] 66 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[9:11] 67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:11] 68 tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[9:11] 69 tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.
[9:14] 70 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
[9:15] 71 tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.
[9:18] 72 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:18] 73 tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
[9:19] 74 tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.
[9:19] 75 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[9:19] sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
[9:19] 78 tn Or “put up with.” See Num 11:12; Isa 46:4.
[9:19] 79 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[9:20] 81 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:21] 82 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[9:23] 83 tc Most
[9:25] 84 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[9:25] 85 sn Unclean spirit refers to an evil spirit.
[9:26] 86 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:28] 87 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:29] 88 tc Most witnesses, even early and excellent ones (Ì45vid א2 A C D L W Θ Ψ Ë1,13 33 Ï lat co), have “and fasting” (καὶ νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (א* B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.
[9:30] 89 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:30] 90 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:31] 91 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[9:31] 92 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:31] 93 tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.
[9:31] 94 sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.
[9:33] 95 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:33] 96 map For location see Map1 D2; Map2 C3; Map3 B2.
[9:33] 97 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:37] 98 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[9:37] 99 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
[9:41] 100 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[9:41] 101 tn Grk “in [the] name that of Christ you are.”
[9:41] 102 tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:41] sn See the note on Christ in 8:29.
[9:42] 103 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Matt 18:6.
[9:42] sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
[9:43] 104 tn Grk “than having.”
[9:43] 105 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.
[9:44] 106 tc Most later
[9:45] 107 tn Grk “than having.”
[9:46] 108 tc See tc note at the end of v. 43.
[9:47] 109 tn Grk “throw it out.”
[9:47] 110 tn Grk “than having.”
[9:49] 111 tc The earliest
[9:49] sn The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.
[9:50] 112 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[9:50] 113 sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[10:1] 114 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:1] 115 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[10:1] 116 tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C2 D W Δ Θ Ë1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.
[10:1] 117 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[10:2] 118 tc The Western text (D it) and a few others have only καί (kai) here, rather than καὶ προσελθόντες Φαρισαῖοι (kai proselqonte" Farisaioi, here translated as “then some Pharisees came”). The longer reading, a specific identification of the subject, may have been prompted by the parallel in Matt 19:3. The fact that the
[10:2] sn See the note on Pharisees in 2:16.
[10:2] 119 tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.
[10:2] 120 tn The personal pronoun “his” is not in the Greek text, but is certainly implied and has been supplied in the English translation to clarify the sense of the statement (cf. “his wife” in 10:7).
[10:2] 121 tn The particle εἰ (ei) is often used to introduce both indirect and direct questions. Thus, another possible translation is to take this as an indirect question: “They asked him if it were lawful for a man to divorce his wife.” See BDF §440.3.
[10:2] sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 6:17-19). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
[10:3] 122 tn Grk “But answering, he said to them.”
[10:4] 123 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] 124 tn Grk “heart” (a collective singular).
[10:6] 125 tc Most
[10:6] 126 sn A quotation from Gen 1:27; 5:2.
[10:7] 127 tc ‡ The earliest witnesses, as well as a few other important
[10:8] 128 sn A quotation from Gen 2:24. The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on “mother” in v. 7 for discussion.
[10:11] 129 tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).
[10:12] 130 sn It was not uncommon in Jesus’ day for a Jewish man to divorce his wife, but it was extremely rare for a wife to initiate such an action against her husband, since among many things it would have probably left her destitute and without financial support. Mark’s inclusion of the statement And if she divorces her husband and marries another, she commits adultery (v. 12) reflects more the problem of the predominantly Gentile church in Rome to which he was writing. As such it may be an interpretive and parenthetical comment by the author rather than part of the saying by Jesus, which would stop at the end of v. 11. As such it should then be placed in parentheses. Further NT passages that deal with the issue of divorce and remarriage are Matt 5:31-32; 19:1-12; Luke 16:18; 1 Cor 7.
[10:13] 131 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:13] 132 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).
[10:13] 133 tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most
[10:13] tn Grk “the disciples scolded them.”
[10:14] 134 sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[10:15] 135 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:15] 136 sn On receive see John 1:12.
[10:15] 137 sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
[10:15] 138 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
[10:17] 139 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:17] 140 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:17] sn Mark 10:17-31. The following unit, Mark 10:17-31, can be divided up into three related sections: (1) the rich man’s question (vv. 17-22); (2) Jesus’ teaching on riches and the kingdom of God (vv. 23-27); and (3) Peter’s statement and Jesus’ answer (vv. 28-31). They are all tied together around the larger theme of the relationship of wealth to the kingdom Jesus had been preaching. The point is that it is impossible to attain to the kingdom by means of riches. The passage as a whole is found in the section 8:27-10:52 in which Mark has been focusing on Jesus’ suffering and true discipleship. In vv. 28-31 Jesus does not deny great rewards to those who follow him, both in the present age and in the age to come, but it must be thoroughly understood that suffering will be integral to the mission of the disciples and the church, for in the very next section (10:32-34) Jesus reaffirmed the truth about his coming rejection, suffering, death, and resurrection.
[10:17] 141 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).
[10:18] 142 sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
[10:19] 143 sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.
[10:20] 144 tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
[10:20] 145 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[10:20] 146 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[10:20] sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
[10:20] 147 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
[10:21] 148 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
[10:21] 149 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[10:22] 150 tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
[10:22] 151 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[10:23] 152 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:24] 153 tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[10:24] 154 tc Most
[10:25] 155 tc A few witnesses (Ë13 28 579 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
[10:25] 156 sn The referent of the eye of a needle is a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).
[10:26] 157 tn Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.
[10:26] 158 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
[10:26] 159 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[10:27] 160 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.
[10:28] 161 sn Peter wants reassurance that the disciples’ response and sacrifice has been noticed.
[10:28] 162 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[10:29] 163 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:30] 164 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
[10:30] 165 tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”
[10:30] 166 sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
[10:32] 167 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:33] 168 tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.
[10:34] 169 tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[10:34] 170 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[10:34] 171 tc Most
[10:35] 172 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:38] 173 tn Grk “baptism I am baptized with.” This same change has been made in v. 39.
[10:39] 174 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.
[10:40] 175 sn After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared.
[10:41] 176 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:41] 178 tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
[10:44] 179 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[10:45] 180 sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.
[10:46] 181 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:46] 182 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:47] 183 tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.
[10:47] 184 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[10:47] 185 sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.
[10:48] 186 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
[10:49] 187 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[10:51] 188 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:51] 189 tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.
[10:51] 190 tn Or “Master”; Grk ῥαββουνί (rabbouni).
[10:51] 191 tn Grk “that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
[10:52] 192 tn Or “received” (see the note on the phrase “let me see again” in v. 51).
[11:1] 193 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:1] 194 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:1] 195 sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[11:1] 196 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[11:1] 197 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:2] 198 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[11:2] 199 tn Grk “a colt tied there on which no one of men has ever sat.”
[11:3] 200 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[11:4] 201 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[11:6] 202 tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.
[11:7] 203 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:7] 204 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[11:7] 205 sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.
[11:9] 206 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[11:9] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[11:9] 207 sn A quotation from Ps 118:25-26.
[11:11] 208 tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.
[11:11] 209 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:12] 210 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:13] 211 tn Grk “anything.”
[11:14] 212 tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[11:14] 213 sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.
[11:15] 214 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:15] 215 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:15] 216 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[11:15] 217 tn Grk “the temple.”
[11:15] sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
[11:15] 218 tn Grk “the temple.”
[11:15] sn Matthew (21:12-27), Mark (here, 11:15-19), and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
[11:16] 219 tn Or “things.” The Greek word σκεῦος (skeuos) can refer to merchandise, property, goods, a vessel, or even generally “things” (but in the sense of some implement or tool). The idea here is almost certainly restricted to merchandise, rather than the more general “things,” although some suggest from the parallel with m. Berakhot 9.5 that Jesus was not even allowing sandals, staffs, or coin-purses to be carried through the court. The difficulty with this interpretation, however, is that it is fundamentally an appeal to Jewish oral tradition (something Jesus rarely sided with) as well as being indiscriminate toward all the worshipers.
[11:16] 220 tn Grk “the temple.”
[11:17] 221 tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.
[11:17] 222 sn A quotation from Isa 56:7.
[11:17] 223 tn Or “a hideout” (see L&N 1.57).
[11:17] 224 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[11:18] 225 tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[11:18] 226 tn Grk “how they could destroy him.”
[11:19] 227 tn Grk “they”; the referents (Jesus and his disciples) have been specified in the translation for clarity. Without such clarification there is room for considerable confusion here, since there are two prior sets of plural referents in the context, “the chief priests and experts in the law” and “the whole crowd” (both in v. 18).
[11:23] 228 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:25] 229 tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.
[11:26] 230 tc A number of significant
[11:27] 231 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:27] 232 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:27] 233 tn Grk “the temple.”
[11:27] 234 tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.
[11:28] 235 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[11:30] 236 tn The plural Greek term ἀνθρώπων (anqrwpwn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[11:30] sn The question is whether John’s ministry was of divine or human origin.
[11:33] 237 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[11:33] 238 tn Grk “answering, they said to Jesus.” The participle ἀποκριθέντες (apokriqentes) is redundant, but the syntax of the phrase has been modified to conform to English style.
[11:33] 239 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Mark 11:27-33 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
[11:33] 240 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[11:33] 241 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.
[12:1] 242 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 243 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[12:1] 244 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 245 sn The leasing of land to tenant farmers was common in this period.
[12:2] 246 tn See the note on the word “slave” in 10:44.
[12:2] sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.
[12:2] 247 tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.
[12:2] 248 tn Grk “from the fruits of the vineyard.”
[12:3] 249 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[12:3] 250 tn Grk “But they”; the referent (the tenants, v. 1) has been specified in the translation for clarity.
[12:3] 251 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] 252 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] 253 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
[12:4] 254 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[12:6] 255 tn Grk “one beloved son.” See comment at Mark 1:11.
[12:6] sn The owner’s decision to send his one dear son represents God sending Jesus.
[12:8] 256 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[12:8] 257 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[12:8] 259 sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.
[12:9] 260 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
[12:9] 261 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
[12:10] 262 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[12:10] sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 in Mark 12:10-11 is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
[12:11] 263 sn A quotation from Ps 118:22-23.
[12:12] 264 tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.
[12:12] 265 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[12:12] 266 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] 267 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 268 sn See the note on Pharisees in 2:16.
[12:13] 269 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] 270 tn Grk “trap him in word.”
[12:14] 271 tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”
[12:14] 272 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
[12:14] 273 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[12:14] 274 tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.
[12:14] sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
[12:14] 275 tn Or “the emperor” (“Caesar” is a title for the Roman emperor).
[12:15] 276 tn Grk “Aware of their hypocrisy he said.”
[12:15] 277 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[12:15] sn A denarius was a silver coin stamped with the image of the emperor and worth approximately one day’s wage for a laborer.
[12:16] 278 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
[12:16] 279 tn Or “whose likeness.”
[12:16] sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
[12:16] 280 tn Grk “they said to him.”
[12:17] 281 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[12:18] 282 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.
[12:18] 283 sn This remark is best regarded as a parenthetical note by the author.
[12:18] 284 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[12:19] 285 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] 286 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[12:19] 287 tn Grk “raise up seed” (an idiom for fathering children).
[12:19] 288 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.
[12:20] 289 tn Grk “took a wife” (an idiom for marrying a woman).
[12:23] 290 tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r1 k syp co). They are included in A Θ Ë1,(13) Ï lat sys,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other
[12:23] 291 tn Grk “For the seven had her as wife.”
[12:24] 292 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
[12:25] 293 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
[12:26] 294 tn Grk “Now as for the dead that they are raised.”
[12:26] 295 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[12:26] 296 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] 297 sn A quotation from Exod 3:6.
[12:27] 298 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.
[12:28] 299 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[12:28] 300 tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:28] 301 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:30] 302 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[12:30] 303 sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
[12:31] 304 sn A quotation from Lev 19:18.
[12:32] 305 sn A quotation from Deut 4:35.
[12:33] 306 sn A quotation from Deut 6:5.
[12:33] 307 sn A quotation from Lev 19:18.
[12:35] 308 tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:35] 309 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:35] sn See the note on Christ in 8:29.
[12:35] 310 sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
[12:36] 311 sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
[12:36] 312 sn A quotation from Ps 110:1.
[12:37] 313 tn Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
[12:38] 314 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:38] 315 tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:38] 316 tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.
[12:38] 317 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
[12:39] 318 sn See the note on synagogue in 1:21.
[12:40] 319 tn Grk “who,” continuing the sentence begun in v. 38.
[12:40] 320 tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).
[12:41] 321 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:41] 322 tc Most
[12:41] 323 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
[12:41] sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).
[12:42] 324 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.
[12:43] 325 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:43] 326 tn See the note on the term “offering box” in v. 41.
[12:43] 327 sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
[12:44] 328 tn Grk “out of what abounded to them.”
[12:44] 329 sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.
[13:1] 330 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 331 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:1] 332 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[13:2] 333 sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[13:2] 334 tn Grk “not one stone will be left here on another which will not be thrown down.”
[13:3] 335 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[13:3] 336 tn Grk “and James and John,” 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.
[13:4] 337 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[13:5] 338 tn Or “Be on guard.”
[13:6] 339 tn That is, “I am the Messiah.”
[13:7] 340 tn Grk “it is not yet the end.”
[13:8] 341 tn For the translation “rise up in arms” see L&N 55.2.
[13:8] 342 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[13:9] 343 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] 344 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] 345 sn See the note on synagogue in 1:21.
[13:9] 346 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.
[13:11] 347 tn Grk “in that hour.”
[13:12] 348 tn Or “will rebel against.”
[13:13] 349 sn See 1 Cor 1:25-31.
[13:13] 350 sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.
[13:14] 351 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167
[13:14] 352 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[13:15] 353 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[13:15] 354 sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.
[13:19] 355 tn Traditionally, “tribulation.”
[13:19] 356 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in
[13:20] 357 tn Grk “the days.”
[13:21] 358 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:21] 359 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[13:21] sn See the note on Christ in 8:29.
[13:22] 360 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[13:24] 361 tn Traditionally, “tribulation.”
[13:25] 362 sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[13:26] 364 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[13:27] 365 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[13:29] 366 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[13:30] 367 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[13:30] 368 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[13:31] 369 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10-11.
[13:32] 370 sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.
[13:33] 371 tc The vast majority of witnesses (א A C L W Θ Ψ Ë1,13 Ï lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseucesqe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask”] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other (TCGNT 95). The words are not found in B D 2427 a c {d} k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa.
[13:34] 372 tn See the note on the word “slave” in 10:44.
[14:1] 374 tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:1] 375 tn Grk “were seeking how.”
[14:1] 376 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:2] 377 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
[14:3] 378 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:3] 379 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:3] 380 sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[14:3] 381 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[14:3] 382 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.
[14:3] sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
[14:4] 383 tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.
[14:5] 384 tn Here γάρ (gar) has not been translated.
[14:5] 385 tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).
[14:5] 386 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
[14:5] 387 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[14:7] 388 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
[14:9] 389 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:10] 390 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:10] 391 tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.
[14:11] 392 sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
[14:11] 393 sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).
[14:11] 394 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[14:11] 395 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[14:12] 396 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:12] 397 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[14:12] 398 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
[14:12] 399 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[14:12] 400 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[14:13] 401 sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.
[14:16] 402 tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.
[14:16] 403 tn Grk “and came.”
[14:16] 404 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
[14:17] 405 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:17] 406 tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.
[14:18] 407 tn Grk “while they were reclined at the table.”
[14:18] sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[14:18] 408 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:18] 409 tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”
[14:20] 410 tn Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.
[14:20] 411 sn One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[14:24] 412 tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[14:24] 413 tc Most
[14:24] sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[14:25] 414 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:25] 415 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
[14:26] 416 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
[14:27] 417 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:27] 418 sn A quotation from Zech 13:7.
[14:30] 419 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:31] 420 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[14:31] 421 tn Grk “said emphatically.”
[14:32] 422 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:32] 423 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:33] 424 tn Grk “and James,” 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.
[14:36] 425 tn The word means “Father” in Aramaic.
[14:36] 426 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[14:37] 427 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:40] 428 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[14:41] 429 tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.
[14:41] 430 tc Codex D (with some support with minor variation from W Θ Ë13 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.
[14:42] 431 tn Grk “the one who betrays me.”
[14:43] 432 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:43] 433 tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.
[14:43] 434 tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:44] 435 tn Grk “the one who betrays him.”
[14:44] 436 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[14:45] 437 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[14:45] 438 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:45] 439 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[14:46] 440 tn Grk “put their hands on him.”
[14:47] 441 tn See the note on the word “slave” in 10:44.
[14:48] 442 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).
[14:49] 443 tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.
[14:49] 444 tn Grk “But so that”; the verb “has happened” is implied.
[14:50] 445 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:50] 446 tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.
[14:52] 447 sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”
[14:53] 448 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:53] 449 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:54] 450 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:54] 451 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[14:57] 452 tn Grk “Some standing up gave false testimony against him, saying.”
[14:60] 453 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:60] 454 tn Grk “in the middle.”
[14:61] 455 tn Grk “questioned him and said to him.”
[14:61] 456 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[14:61] sn See the note on Christ in 8:29.
[14:62] 457 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[14:62] 458 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[14:62] 459 sn An allusion to Dan 7:13.
[14:64] 460 tn Grk “What do you think?”
[14:65] 461 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:65] 462 tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.
[14:66] 463 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:66] 464 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[14:68] 465 tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[14:68] 466 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] 467 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:68] 468 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.
[14:70] 469 tn Grk “Truly you are.”
[14:72] 470 tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.
[14:72] 471 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:72] 472 tn Grk “he wept deeply.”
[15:1] 473 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[15:1] 474 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.
[15:2] 475 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
[15:2] 476 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[15:2] 477 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.
[15:2] 478 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).
[15:3] 479 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:4] 480 tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:6] 481 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[15:6] sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.
[15:8] 482 tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”
[15:9] 483 tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:10] 484 sn This is a parenthetical note by the author.
[15:11] 485 tn Grk “to have him release for them.”
[15:12] 486 tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:12] 487 tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in
[15:13] 488 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
[15:15] 489 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:15] 490 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
[15:15] sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.
[15:15] 491 tn Or “delivered him up.”
[15:16] 492 tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.
[15:16] 493 tn Grk “(that is, the praetorium).”
[15:16] sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.
[15:16] 494 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[15:17] 495 sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).
[15:17] 497 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
[15:18] 498 tn Or “Long live the King of the Jews!”
[15:18] sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
[15:19] 499 tn The verb here has been translated as an iterative imperfect.
[15:19] 500 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[15:20] 501 tn The aorist tense is taken consummatively here.
[15:20] 502 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:20] 503 sn See the note on Crucify in 15:13.
[15:21] 504 tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.
[15:21] 505 tn Or “conscripted”; or “pressed into service.”
[15:21] 506 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] 507 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[15:22] 509 tn Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17.
[15:22] 510 sn The place called Golgotha (which is translated “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
[15:23] 511 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
[15:24] 512 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:24] 513 sn See the note on Crucify in 15:13.
[15:24] 514 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
[15:24] sn An allusion to Ps 22:18.
[15:25] 515 tn Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.
[15:26] 516 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[15:28] 517 tc Most later
[15:30] 518 sn There is rich irony in the statement of those who were passing by, “Save yourself and come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31.
[15:31] 519 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[15:31] 520 tn Grk “Mocking him, the chief priests…said among themselves.”
[15:32] 521 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[15:32] sn See the note on Christ in 8:29.
[15:32] 522 sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
[15:33] 523 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[15:33] 524 tn Grk “When the sixth hour had come.”
[15:33] 525 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
[15:33] 526 tn Grk “until the ninth hour.”
[15:34] 527 tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.
[15:34] 528 sn A quotation from Ps 22:1.
[15:35] 529 sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.
[15:36] 530 sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
[15:38] 532 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[15:39] 533 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
[15:39] 534 tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”
[15:40] 535 sn In Matt 27:56 the name Joses is written as Joseph.
[15:41] 536 tn Grk “and ministered to him.”
[15:41] 537 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:42] 538 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.
[15:42] 539 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
[15:43] 540 tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.
[15:43] 541 tn Or “waiting for.”
[15:43] 542 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.
[15:43] 543 sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.
[15:44] 544 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[15:45] 545 tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.
[15:45] 546 sn See the note on the word centurion in 15:39.
[15:46] 547 tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.
[15:46] 548 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[15:46] 549 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
[15:46] 550 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:46] 551 tn Or “to the door,” “against the door.”
[15:47] 552 tn Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.
[16:1] 553 tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.
[16:1] sn Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.
[16:4] 554 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[16:5] 555 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:5] 556 sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).
[16:6] 557 sn See the note on Crucify in 15:13.
[16:6] 558 tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.
[16:8] 559 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[16:8] 560 tn Grk “they began to have trembling and bewilderment.”
[16:9] 561 tc The Gospel of Mark ends at this point in some witnesses (א B 304 sys sams armmss Eus Eusmss Hiermss), including two of the most respected
[16:9] sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of Mark. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.
