Markus 4:17

4:17 But ¹  they have no root in themselves and do not endure. ²  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 5:19

5:19 But ³  Jesus ⁴  did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, ⁵  that he had mercy on you.”

Markus 12:36

12:36 David himself, by the Holy Spirit, said,

‘The Lord said to my lord, ⁶ 

“Sit at my right hand,

until I put your enemies under your feet.”’ ⁷ 

Markus 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ⁸  after he had Jesus flogged, ⁹  he handed him over ¹⁰  to be crucified.

[4:17]  ¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ² tn Grk “are temporary.”

[5:19]  ³ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:19]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ⁵ sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[12:36]  ⁶ 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]  ⁷ sn A quotation from Ps 110:1.

[15:15]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ⁹ 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]  ¹⁰ tn Or “delivered him up.”