Markus 10:2
Konteks10:2 Then some Pharisees 1 came, and to test him 2 they asked, “Is it lawful for a man to divorce his 3 wife?” 4
Markus 13:21
Konteks13:21 Then 5 if anyone says to you, ‘Look, here is the Christ!’ 6 or ‘Look, there he is!’ do not believe him.
Markus 14:47
Konteks14:47 One of the bystanders drew his sword and struck the high priest’s slave, 7 cutting off his ear.
Markus 15:6
Konteks15:6 During the feast it was customary to release one prisoner to the people, 8 whomever they requested.
[10:2] 1 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] 2 tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.
[10:2] 3 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] 4 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.
[13:21] 5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:21] 6 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.
[14:47] 7 tn See the note on the word “slave” in 10:44.
[15:6] 8 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.