Markus 13:19

13:19 For in those days there will be suffering ¹  unlike anything that has happened ²  from the beginning of the creation that God created until now, or ever will happen.

Markus 6:16

6:16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!”

Markus 6:14

The Death of John the Baptist

6:14 Now ³  King Herod ⁴  heard this, for Jesus’ ⁵  name had become known. Some ⁶  were saying, “John the baptizer ⁷  has been raised from the dead, and because of this, miraculous powers are at work in him.”

Markus 9:1

9:1 And he said to them, “I tell you the truth, ⁸  there are some standing here who will not ⁹  experience ¹⁰  death before they see the kingdom of God come with power.” ¹¹ 

Markus 10:6

10:6 But from the beginning of creation he ¹²  made them male and female. ¹³ 

Markus 14:35

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.

Markus 9:21

9:21 Jesus ¹⁴  asked his father, “How long has this been happening to him?” And he said, “From childhood.

Markus 14:38

14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

Markus 16:15

16:15 He said to them, “Go into all the world and preach the gospel to every creature.

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ¹⁵  Jesus ¹⁶  began to teach them that the Son of Man must suffer ¹⁷  many things and be rejected by the elders, chief priests, and experts in the law, ¹⁸  and be killed, and after three days rise again.

Markus 10:38-39

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?” ¹⁹  10:39 They said to him, “We are able.” ²⁰  Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience,

Markus 13:27

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. ²¹ 

Markus 16:12

16:12 After this he appeared in a different form to two of them while they were on their way to the country.

Markus 9:12

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?

Markus 10:30

10:30 who will not receive in this age ²²  a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions ²³  – and in the age to come, eternal life. ²⁴ 

Markus 13:8

13:8 For nation will rise up in arms ²⁵  against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines. ²⁶  These are but the beginning of birth pains.

Markus 10:32

Third Prediction of Jesus’ Death and Resurrection

10:32 They were on the way, going up to Jerusalem. ²⁷  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.

[13:19]  ¹ tn Traditionally, “tribulation.”

[13:19]  ² sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.

[6:14]  ³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:14]  ⁴ sn Herod was technically not a king, but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.

[6:14]  ⁵ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:14]  ⁷ tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).

[9:1]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ⁹ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ¹⁰ 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]  ¹¹ 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.

[10:6]  ¹² tc Most mss have ὁ θεός (Jo qeo", “God”) as the explicit subject of ἐποίησεν (epoihsen, “he made”; A D W Θ Ψ Ë^1,13 Ï lat sy), while the most important witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 2427 co). On the one hand, it is possible that the shorter reading is an assimilation to the wording of the LXX of Gen 1:27b where ὁ θεός is lacking. However, since it is mentioned at the beginning of the verse (Gen 1:27a) with ἐποίησεν scribes may have been motivated to add it in Mark to make the subject clear. Further, confusion could easily arise in this dominical saying, because Moses was the previously mentioned subject (v. 5) and inattentive readers might regard him as the subject of ἐποίησεν in v. 6. Thus, both on internal and external grounds, the most probable wording of the original text here lacked ὁ θεός.

[10:6]  ¹³ sn A quotation from Gen 1:27; 5:2.

[9:21]  ¹⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ¹⁷ 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]  ¹⁸ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[10:38]  ¹⁹ tn Grk “baptism I am baptized with.” This same change has been made in v. 39.

[10:39]  ²⁰ 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.

[13:27]  ²¹ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[10:30]  ²² tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[10:30]  ²³ tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

[10:30]  ²⁴ 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).

[13:8]  ²⁵ tn For the translation “rise up in arms” see L&N 55.2.

[13:8]  ²⁶ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[10:32]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.