Markus 10:1

Divorce

10:1 Then ¹  Jesus ²  left that place and went to the region of Judea and ³  beyond the Jordan River. ⁴  Again crowds gathered to him, and again, as was his custom, he taught them.

Markus 3:6

3:6 So ⁵  the Pharisees ⁶  went out immediately and began plotting with the Herodians, ⁷  as to how they could assassinate ⁸  him.

Markus 5:22

5:22 Then ⁹  one of the synagogue rulers, ¹⁰  named Jairus, ¹¹  came up, and when he saw Jesus, ¹²  he fell at his feet.

[10:1]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ³ 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 Ë^1,13 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]  ⁴ 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”).

[3:6]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:6]  ⁶ sn See the note on Pharisees in 2:16.

[3:6]  ⁷ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[3:6]  ⁸ tn Grk “destroy.”

[5:22]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ¹⁰ tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).

[5:22]  sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.

[5:22]  ¹¹ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì⁴⁵ א A B C L Ï lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

[5:22]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.