Markus 6:27

6:27 So ¹  the king sent an executioner at once to bring John’s ²  head, and he went and beheaded John in prison.

Markus 15:19

15:19 Again and again ³  they struck him on the head with a staff ⁴  and spit on him. Then they knelt down and paid homage to him.

Markus 6:24

6:24 So ⁵  she went out and said to her mother, “What should I ask for?” Her mother ⁶  said, “The head of John the baptizer.” ⁷ 

Markus 15:17

15:17 They put a purple cloak ⁸  on him and after braiding ⁹  a crown of thorns, ¹⁰  they put it on him.

Markus 6:16

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

Markus 15:45

15:45 When Pilate ¹¹  was informed by the centurion, ¹²  he gave the body to Joseph.

Markus 6:25

6:25 Immediately she hurried back to the king and made her request: ¹³  “I want the head of John the Baptist on a platter immediately.”

Markus 15:44

15:44 Pilate was surprised that he was already dead. He ¹⁴  called the centurion and asked him if he had been dead for some time.

Markus 5:36

5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.”

Markus 5:38

5:38 They came to the house of the synagogue ruler where ¹⁵  he saw noisy confusion and people weeping and wailing loudly. ¹⁶ 

Markus 15:29

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,

Markus 5:22

5:22 Then ¹⁷  one of the synagogue rulers, ¹⁸  named Jairus, ¹⁹  came up, and when he saw Jesus, ²⁰  he fell at his feet.

Markus 5:35

5:35 While he was still speaking, people came from the synagogue ruler’s ²¹  house saying, “Your daughter has died. Why trouble the teacher any longer?”

Markus 15:39

15:39 Now when the centurion, ²²  who stood in front of him, saw how he died, ²³  he said, “Truly this man was God’s Son!”

Markus 14:3

Jesus’ Anointing

14:3 Now ²⁴  while Jesus ²⁵  was in Bethany at the house of Simon the leper, reclining at the table, ²⁶  a woman came with an alabaster jar ²⁷  of costly aromatic oil ²⁸  from pure nard. After breaking open the jar, she poured it on his head.

Markus 3:22

3:22 The experts in the law ²⁹  who came down from Jerusalem ³⁰  said, “He is possessed by Beelzebul,” ³¹  and, “By the ruler ³²  of demons he casts out demons.”

Markus 15:3

15:3 Then ³³  the chief priests began to accuse him repeatedly.

Markus 15:10

15:10 (For he knew that the chief priests had handed him over because of envy.) ³⁴ 

Markus 6:28

6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother.

Markus 12:4

12:4 So ³⁵  he sent another slave to them again. This one they struck on the head and treated outrageously.

Markus 14:10

The Plan to Betray Jesus

14:10 Then ³⁶  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ³⁷ 

Markus 14:53

Condemned by the Sanhedrin

14:53 Then ³⁸  they led Jesus to the high priest, and all the chief priests and elders and experts in the law ³⁹  came together.

Markus 15:11

15:11 But the chief priests stirred up the crowd to have him release ⁴⁰  Barabbas instead.

Markus 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ⁴¹  were trying to find a way ⁴²  to arrest Jesus ⁴³  by stealth and kill him.

Markus 14:55

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.

Markus 15:1

Jesus Brought Before Pilate

15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law ⁴⁴  and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. ⁴⁵ 

Markus 15:31

15:31 In the same way even the chief priests – together with the experts in the law ⁴⁶  – were mocking him among themselves: ⁴⁷  “He saved others, but he cannot save himself!

Markus 11:18

11:18 The chief priests and the experts in the law ⁴⁸  heard it and they considered how they could assassinate ⁴⁹  him, for they feared him, because the whole crowd was amazed by his teaching.

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ⁵⁰  Jesus ⁵¹  began to teach them that the Son of Man must suffer ⁵²  many things and be rejected by the elders, chief priests, and experts in the law, ⁵³  and be killed, and after three days rise again.

Markus 10:33

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. ⁵⁴  They will condemn him to death and will turn him over to the Gentiles.

Markus 14:43

Betrayal and Arrest

14:43 Right away, while Jesus ⁵⁵  was still speaking, Judas, one of the twelve, arrived. ⁵⁶  With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law ⁵⁷  and elders.

Markus 11:27

The Authority of Jesus

11:27 They came again to Jerusalem. ⁵⁸  While Jesus ⁵⁹  was walking in the temple courts, ⁶⁰  the chief priests, the experts in the law, ⁶¹  and the elders came up to him

Markus 4:38

4:38 But ⁶²  he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?”

Markus 10:44

10:44 and whoever wants to be first among you must be the slave ⁶³  of all.

Markus 15:26

15:26 The inscription ⁶⁴  of the charge against him read, “The king of the Jews.”

Markus 10:5

10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. ⁶⁵ 

Markus 10:16

10:16 After he took the children in his arms, he placed his hands on them and blessed them.

Markus 11:26

11:26 [[EMPTY]] ⁶⁶ 

Markus 12:10

12:10 Have you not read this scripture:

‘The stone the builders rejected has become the cornerstone. ⁶⁷ 

Markus 15:16

Jesus is Mocked

15:16 So ⁶⁸  the soldiers led him into the palace (that is, the governor’s residence) ⁶⁹  and called together the whole cohort. ⁷⁰ 

Markus 3:5

3:5 After looking around ⁷¹  at them in anger, grieved by the hardness of their hearts, ⁷²  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ⁷³ 

Markus 16:14

16:14 Then he appeared to the eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen him resurrected.

Markus 11:31

11:31 They discussed with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

Markus 14:11

14:11 When they heard this, they were delighted ⁷⁴  and promised to give him money. ⁷⁵  So ⁷⁶  Judas ⁷⁷  began looking for an opportunity to betray him.

Markus 12:1

The Parable of the Tenants

12:1 Then ⁷⁸  he began to speak to them in parables: “A man planted a vineyard. ⁷⁹  He put a fence around it, dug a pit for its winepress, and built a watchtower. Then ⁸⁰  he leased it to tenant farmers ⁸¹  and went on a journey.

[6:27]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:27]  ² tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

[15:19]  ³ tn The verb here has been translated as an iterative imperfect.

[15:19]  ⁴ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[6:24]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:24]  ⁶ tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.

[6:24]  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 employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).

[15:17]  ⁸ 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]  ⁹ tn Or “weaving.”

[15:17]  ¹⁰ 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.

[15:45]  ¹¹ tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.

[15:45]  ¹² sn See the note on the word centurion in 15:39.

[6:25]  ¹³ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[15:44]  ¹⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:38]  ¹⁵ tn Grk “and,” though such paratactic structure is rather awkward in English.

[5:38]  ¹⁶ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[5:22]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:35]  ²¹ sn See the note on synagogue rulers in 5:22.

[15:39]  ²² 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]  ²³ tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”

[14:3]  ²⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:3]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:3]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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.

[3:22]  ²⁹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:22]  ³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ³¹ tn Grk “He has Beelzebul.”

[3:22]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[3:22]  ³² tn Or “prince.”

[15:3]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:10]  ³⁴ sn This is a parenthetical note by the author.

[12:4]  ³⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[14:10]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ³⁷ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

[14:53]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:53]  ³⁹ tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:11]  ⁴⁰ tn Grk “to have him release for them.”

[14:1]  ⁴¹ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ⁴² tn Grk “were seeking how.”

[14:1]  ⁴³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[15:1]  ⁴⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ⁴⁵ 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.

[15:31]  ⁴⁶ 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]  ⁴⁷ tn Grk “Mocking him, the chief priests…said among themselves.”

[11:18]  ⁴⁸ tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ⁴⁹ tn Grk “how they could destroy him.”

[8:31]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ⁵² 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]  ⁵³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[10:33]  ⁵⁴ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:43]  ⁵⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ⁵⁶ 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]  ⁵⁷ tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:27]  ⁵⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:27]  ⁶⁰ tn Grk “the temple.”

[11:27]  ⁶¹ tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.

[4:38]  ⁶² tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:44]  ⁶³ 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.

[15:26]  ⁶⁴ 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.

[10:5]  ⁶⁵ tn Grk “heart” (a collective singular).

[11:26]  ⁶⁶ tc A number of significant mss of various texttypes (א B L W Δ Ψ 565 700 892 pc sa) do not include 11:26 “But if you do not forgive, neither will your Father in heaven forgive your sins.” The verse is included in most later mss (A [C D] Θ [Ë^1,13 33] Ï lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[12:10]  ⁶⁷ 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.

[15:16]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.

[3:5]  ⁷¹ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ⁷² tn This term is a collective singular in the Greek text.

[3:5]  ⁷³ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[14:11]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:11]  ⁷⁷ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:1]  ⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ⁷⁹ 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]  ⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ⁸¹ sn The leasing of land to tenant farmers was common in this period.