Markus 11:1--15:47
Konteks11:1 Now 1 as they approached Jerusalem, 2 near Bethphage 3 and Bethany, at the Mount of Olives, 4 Jesus 5 sent two of his disciples 11:2 and said to them, “Go to the village ahead of you. 6 As soon as you enter it, you will find a colt tied there that has never been ridden. 7 Untie it and bring it here. 11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it 8 and will send it back here soon.’” 11:4 So 9 they went and found a colt tied at a door, outside in the street, and untied it. 11:5 Some people standing there said to them, “What are you doing, untying that colt?” 11:6 They replied as Jesus had told them, and the bystanders 10 let them go. 11:7 Then 11 they brought the colt to Jesus, threw their cloaks 12 on it, and he sat on it. 13 11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields. 11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! 14 Blessed is the one who comes in the name of the Lord! 15 11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!” 11:11 Then 16 Jesus 17 entered Jerusalem and went to the temple. And after looking around at everything, he went out to Bethany with the twelve since it was already late.
11:12 Now 18 the next day, as they went out from Bethany, he was hungry. 11:13 After noticing in the distance a fig tree with leaves, he went to see if he could find any fruit 19 on it. When he came to it he found nothing but leaves, for it was not the season for figs. 11:14 He said to it, 20 “May no one ever eat fruit from you again.” And his disciples heard it. 21
11:15 Then 22 they came to Jerusalem. 23 Jesus 24 entered the temple area 25 and began to drive out those who were selling and buying in the temple courts. 26 He turned over the tables of the money changers and the chairs of those selling doves, 11:16 and he would not permit anyone to carry merchandise 27 through the temple courts. 28 11:17 Then he began to teach 29 them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? 30 But you have turned it into a den 31 of robbers!” 32 11:18 The chief priests and the experts in the law 33 heard it and they considered how they could assassinate 34 him, for they feared him, because the whole crowd was amazed by his teaching. 11:19 When evening came, Jesus and his disciples 35 went out of the city.
11:20 In the morning as they passed by, they saw the fig tree withered from the roots. 11:21 Peter remembered and said to him, “Rabbi, look! The fig tree you cursed has withered.” 11:22 Jesus said to them, “Have faith in God. 11:23 I tell you the truth, 36 if someone says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him. 11:24 For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours. 11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will 37 also forgive you your sins.”
11:26 [[EMPTY]] 3811:27 They came again to Jerusalem. 39 While Jesus 40 was walking in the temple courts, 41 the chief priests, the experts in the law, 42 and the elders came up to him 11:28 and said, “By what authority 43 are you doing these things? Or who gave you this authority to do these things?” 11:29 Jesus said to them, “I will ask you one question. Answer me and I will tell you by what authority I do these things: 11:30 John’s baptism – was it from heaven or from people? 44 Answer me.” 11:31 They discussed with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 11:32 But if we say, ‘From people – ’” (they feared the crowd, for they all considered John to be truly a prophet). 11:33 So 45 they answered Jesus, 46 “We don’t know.” 47 Then Jesus said to them, “Neither will I tell you 48 by what authority 49 I am doing these things.”
12:1 Then 50 he began to speak to them in parables: “A man planted a vineyard. 51 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 52 he leased it to tenant farmers 53 and went on a journey. 12:2 At harvest time he sent a slave 54 to the tenants to collect from them 55 his portion of the crop. 56 12:3 But 57 those tenants 58 seized his slave, 59 beat him, 60 and sent him away empty-handed. 61 12:4 So 62 he sent another slave to them again. This one they struck on the head and treated outrageously. 12:5 He sent another, and that one they killed. This happened to many others, some of whom were beaten, others killed. 12:6 He had one left, his one dear son. 63 Finally he sent him to them, saying, ‘They will respect my son.’ 12:7 But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’ 12:8 So 64 they seized him, 65 killed him, and threw his body 66 out of the vineyard. 67 12:9 What then will the owner of the vineyard do? He will come and destroy 68 those tenants and give the vineyard to others. 69 12:10 Have you not read this scripture:
‘The stone the builders rejected has become the cornerstone. 70
12:11 This is from the Lord, and it is marvelous in our eyes’?” 71
12:12 Now 72 they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So 73 they left him and went away. 74
12:13 Then 75 they sent some of the Pharisees 76 and Herodians 77 to trap him with his own words. 78 12:14 When they came they said to him, “Teacher, we know that you are truthful and do not court anyone’s favor, because you show no partiality 79 but teach the way of God in accordance with the truth. 80 Is it right 81 to pay taxes 82 to Caesar 83 or not? Should we pay or shouldn’t we?” 12:15 But he saw through their hypocrisy and said 84 to them, “Why are you testing me? Bring me a denarius 85 and let me look at it.” 12:16 So 86 they brought one, and he said to them, “Whose image 87 is this, and whose inscription?” They replied, 88 “Caesar’s.” 12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 89 And they were utterly amazed at him.
12:18 Sadducees 90 (who say there is no resurrection) 91 also came to him and asked him, 92 12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man 93 must marry 94 the widow and father children 95 for his brother.’ 96 12:20 There were seven brothers. The first one married, 97 and when he died he had no children. 12:21 The second married her and died without any children, and likewise the third. 12:22 None of the seven had children. Finally, the woman died too. 12:23 In the resurrection, when they rise again, 98 whose wife will she be? For all seven had married her.” 99 12:24 Jesus said to them, “Aren’t you deceived 100 for this reason, because you don’t know the scriptures or the power of God? 12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels 101 in heaven. 12:26 Now as for the dead being raised, 102 have you not read in the book of Moses, in the passage about the bush, 103 how God said to him, ‘I am the God of Abraham, the 104 God of Isaac, and the God of Jacob’? 105 12:27 He is not the God of the dead but of the living. 106 You are badly mistaken!”
12:28 Now 107 one of the experts in the law 108 came and heard them debating. When he saw that Jesus 109 answered them well, he asked him, “Which commandment is the most important of all?” 12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. 12:30 Love 110 the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ 111 12:31 The second is: ‘Love your neighbor as yourself.’ 112 There is no other commandment greater than these.” 12:32 The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. 113 12:33 And to love him with all your heart, with all your mind, and with all your strength 114 and to love your neighbor as yourself 115 is more important than all burnt offerings and sacrifices.” 12:34 When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.
12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law 116 say that the Christ 117 is David’s son? 118 12:36 David himself, by the Holy Spirit, said,
‘The Lord said to my lord, 119
“Sit at my right hand,
until I put your enemies under your feet.”’ 120
12:37 If David himself calls him ‘Lord,’ how can he be his son?” 121 And the large crowd was listening to him with delight.
12:38 In his teaching Jesus 122 also said, “Watch out for the experts in the law. 123 They like walking 124 around in long robes and elaborate greetings 125 in the marketplaces, 12:39 and the best seats in the synagogues 126 and the places of honor at banquets. 12:40 They 127 devour widows’ property, 128 and as a show make long prayers. These men will receive a more severe punishment.”
12:41 Then 129 he 130 sat down opposite the offering box, 131 and watched the crowd putting coins into it. Many rich people were throwing in large amounts. 12:42 And a poor widow came and put in two small copper coins, 132 worth less than a penny. 12:43 He called his disciples and said to them, “I tell you the truth, 133 this poor widow has put more into the offering box 134 than all the others. 135 12:44 For they all gave out of their wealth. 136 But she, out of her poverty, put in what she had to live on, everything she had.” 137
13:1 Now 138 as Jesus 139 was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” 140 13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. 141 All will be torn down!” 142
13:3 So 143 while he was sitting on the Mount of Olives opposite the temple, Peter, James, John, 144 and Andrew asked him privately, 13:4 “Tell us, when will these things 145 happen? And what will be the sign that all these things are about to take place?” 13:5 Jesus began to say to them, “Watch out 146 that no one misleads you. 13:6 Many will come in my name, saying, ‘I am he,’ 147 and they will mislead many. 13:7 When you hear of wars and rumors of wars, do not be alarmed. These things must happen, but the end is still to come. 148 13:8 For nation will rise up in arms 149 against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines. 150 These are but the beginning of birth pains.
13:9 “You must watch out for yourselves. You will be handed over 151 to councils 152 and beaten in the synagogues. 153 You will stand before governors and kings 154 because of me, as a witness to them. 13:10 First the gospel must be preached to all nations. 13:11 When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, 155 for it is not you speaking, but the Holy Spirit. 13:12 Brother will hand over brother to death, and a father his child. Children will rise against 156 parents and have them put to death. 13:13 You will be hated by everyone because of my name. 157 But the one who endures to the end will be saved. 158
13:14 “But when you see the abomination of desolation 159 standing where it should not be (let the reader understand), then those in Judea must flee 160 to the mountains. 13:15 The one on the roof 161 must not come down or go inside to take anything out of his house. 162 13:16 The one in the field must not turn back to get his cloak. 13:17 Woe to those who are pregnant and to those who are nursing their babies in those days! 13:18 Pray that it may not be in winter. 13:19 For in those days there will be suffering 163 unlike anything that has happened 164 from the beginning of the creation that God created until now, or ever will happen. 13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them 165 short. 13:21 Then 166 if anyone says to you, ‘Look, here is the Christ!’ 167 or ‘Look, there he is!’ do not believe him. 13:22 For false messiahs 168 and false prophets will appear and perform signs and wonders to deceive, if possible, the elect. 13:23 Be careful! I have told you everything ahead of time.
13:24 “But in those days, after that suffering, 169 the sun will be darkened and the moon will not give its light; 13:25 the stars will be falling from heaven, and the powers in the heavens will be shaken. 170 13:26 Then everyone 171 will see the Son of Man arriving in the clouds 172 with great power and glory. 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. 173
13:28 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 13:29 So also you, when you see these things happening, know 174 that he is near, right at the door. 13:30 I tell you the truth, 175 this generation 176 will not pass away until all these things take place. 13:31 Heaven and earth will pass away, but my words will never pass away. 177
13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son 178 – except the Father. 13:33 Watch out! Stay alert! 179 For you do not know when the time will come. 13:34 It is like a man going on a journey. He left his house and put his slaves 180 in charge, assigning 181 to each his work, and commanded the doorkeeper to stay alert. 13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn – 13:36 or else he might find you asleep when he returns suddenly. 13:37 What I say to you I say to everyone: Stay alert!”
14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law 182 were trying to find a way 183 to arrest Jesus 184 by stealth and kill him. 14:2 For they said, “Not during the feast, so there won’t be a riot among the people.” 185
14:3 Now 186 while Jesus 187 was in Bethany at the house of Simon the leper, reclining at the table, 188 a woman came with an alabaster jar 189 of costly aromatic oil 190 from pure nard. After breaking open the jar, she poured it on his head. 14:4 But some who were present indignantly said to one another, “Why this waste of expensive 191 ointment? 14:5 It 192 could have been sold for more than three hundred silver coins 193 and the money 194 given to the poor!” So 195 they spoke angrily to her. 14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me. 14:7 For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me! 196 14:8 She did what she could. She anointed my body beforehand for burial. 14:9 I tell you the truth, 197 wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”
14:10 Then 198 Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. 199 14:11 When they heard this, they were delighted 200 and promised to give him money. 201 So 202 Judas 203 began looking for an opportunity to betray him.
14:12 Now 204 on the first day of the feast of 205 Unleavened Bread, when the Passover lamb is sacrificed, 206 Jesus’ 207 disciples said to him, “Where do you want us to prepare for you to eat the Passover?” 208 14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar 209 of water will meet you. Follow him. 14:14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’ 14:15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.” 14:16 So 210 the disciples left, went 211 into the city, and found things just as he had told them, 212 and they prepared the Passover.
14:17 Then, 213 when it was evening, he came to the house 214 with the twelve. 14:18 While they were at the table 215 eating, Jesus said, “I tell you the truth, 216 one of you eating with me will betray me.” 217 14:19 They were distressed, and one by one said to him, “Surely not I?” 14:20 He said to them, “It is one of the twelve, one who dips his hand 218 with me into the bowl. 219 14:21 For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”
14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.” 14:23 And after taking the cup and giving thanks, he gave it to them, and they all drank from it. 14:24 He said to them, “This is my blood, the blood 220 of the covenant, 221 that is poured out for many. 14:25 I tell you the truth, 222 I will no longer drink of the fruit 223 of the vine until that day when I drink it new in the kingdom of God.” 14:26 After singing a hymn, 224 they went out to the Mount of Olives.
14:27 Then 225 Jesus said to them, “You will all fall away, for it is written,
‘I will strike the shepherd,
and the sheep will be scattered.’ 226
14:28 But after I am raised, I will go ahead of you into Galilee.” 14:29 Peter said to him, “Even if they all fall away, I will not!” 14:30 Jesus said to him, “I tell you the truth, 227 today – this very night – before a rooster crows twice, you will deny me three times.” 14:31 But Peter 228 insisted emphatically, 229 “Even if I must die with you, I will never deny you.” And all of them said the same thing.
14:32 Then 230 they went to a place called Gethsemane, and Jesus 231 said to his disciples, “Sit here while I pray.” 14:33 He took Peter, James, 232 and John with him, and became very troubled and distressed. 14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.” 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. 14:36 He said, “Abba, 233 Father, all things are possible for you. Take this cup 234 away from me. Yet not what I will, but what you will.” 14:37 Then 235 he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour? 14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 14:39 He went away again and prayed the same thing. 14:40 When he came again he found them sleeping; they could not keep their eyes open. 236 And they did not know what to tell him. 14:41 He came a third time and said to them, “Are you still sleeping and resting? 237 Enough of that! 238 The hour has come. Look, the Son of Man is betrayed into the hands of sinners. 14:42 Get up, let us go. Look! My betrayer 239 is approaching!”
14:43 Right away, while Jesus 240 was still speaking, Judas, one of the twelve, arrived. 241 With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law 242 and elders. 14:44 (Now the betrayer 243 had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) 244 14:45 When Judas 245 arrived, he went up to Jesus 246 immediately and said, “Rabbi!” and kissed 247 him. 14:46 Then they took hold of him 248 and arrested him. 14:47 One of the bystanders drew his sword and struck the high priest’s slave, 249 cutting off his ear. 14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? 250 14:49 Day after day I was with you, teaching in the temple courts, yet 251 you did not arrest me. But this has happened so that 252 the scriptures would be fulfilled.” 14:50 Then 253 all the disciples 254 left him and fled. 14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him, 14:52 but he ran off naked, 255 leaving his linen cloth behind.
14:53 Then 256 they led Jesus to the high priest, and all the chief priests and elders and experts in the law 257 came together. 14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He 258 was sitting with the guards 259 and warming himself by the fire. 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. 14:56 Many gave false testimony against him, but their testimony did not agree. 14:57 Some stood up and gave this false testimony against him: 260 14:58 “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’” 14:59 Yet even on this point their testimony did not agree. 14:60 Then 261 the high priest stood up before them 262 and asked Jesus, “Have you no answer? What is this that they are testifying against you?” 14:61 But he was silent and did not answer. Again the high priest questioned him, 263 “Are you the Christ, 264 the Son of the Blessed One?” 14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand 265 of the Power 266 and coming with the clouds of heaven.” 267 14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 14:64 You have heard the blasphemy! What is your verdict?” 268 They all condemned him as deserving death. 14:65 Then 269 some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat 270 him.
14:66 Now 271 while Peter was below in the courtyard, one of the high priest’s slave girls 272 came by. 14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.” 14:68 But he denied it: 273 “I don’t even understand what you’re talking about!” 274 Then 275 he went out to the gateway, and a rooster crowed. 276 14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.” 14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be 277 one of them, because you are also a Galilean.” 14:71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!” 14:72 Immediately a rooster 278 crowed a second time. Then 279 Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. 280
15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law 281 and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 282 15:2 So 283 Pilate asked him, “Are you the king 284 of the Jews?” He replied, 285 “You say so.” 286 15:3 Then 287 the chief priests began to accuse him repeatedly. 15:4 So Pilate asked him again, 288 “Have you nothing to say? See how many charges they are bringing against you!” 15:5 But Jesus made no further reply, so that Pilate was amazed.
15:6 During the feast it was customary to release one prisoner to the people, 289 whomever they requested. 15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. 15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. 290 15:9 So Pilate asked them, 291 “Do you want me to release the king of the Jews for you?” 15:10 (For he knew that the chief priests had handed him over because of envy.) 292 15:11 But the chief priests stirred up the crowd to have him release 293 Barabbas instead. 15:12 So Pilate spoke to them again, 294 “Then what do you want me to do 295 with the one you call king of the Jews?” 15:13 They shouted back, “Crucify 296 him!” 15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!” 15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, 297 after he had Jesus flogged, 298 he handed him over 299 to be crucified.
15:16 So 300 the soldiers led him into the palace (that is, the governor’s residence) 301 and called together the whole cohort. 302 15:17 They put a purple cloak 303 on him and after braiding 304 a crown of thorns, 305 they put it on him. 15:18 They began to salute him: “Hail, king of the Jews!” 306 15:19 Again and again 307 they struck him on the head with a staff 308 and spit on him. Then they knelt down and paid homage to him. 15:20 When they had finished mocking 309 him, they stripped him of the purple cloak and put his own clothes back on him. Then 310 they led him away to crucify him. 311
15:21 The soldiers 312 forced 313 a passerby to carry his cross, 314 Simon of Cyrene, who was coming in from the country 315 (he was the father of Alexander and Rufus). 15:22 They brought Jesus 316 to a place called Golgotha 317 (which is translated, “Place of the Skull”). 318 15:23 They offered him wine mixed with myrrh, 319 but he did not take it. 15:24 Then 320 they crucified 321 him and divided his clothes, throwing dice 322 for them, to decide what each would take. 15:25 It was nine o’clock in the morning 323 when they crucified him. 15:26 The inscription 324 of the charge against him read, “The king of the Jews.” 15:27 And they crucified two outlaws with him, one on his right and one on his left. 15:28 [[EMPTY]] 325 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, 15:30 save yourself and come down from the cross!” 326 15:31 In the same way even the chief priests – together with the experts in the law 327 – were mocking him among themselves: 328 “He saved others, but he cannot save himself! 15:32 Let the Christ, 329 the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. 330
15:33 Now 331 when it was noon, 332 darkness came over the whole land 333 until three in the afternoon. 334 15:34 Around three o’clock 335 Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” 336 15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” 337 15:36 Then someone ran, filled a sponge with sour wine, 338 put it on a stick, 339 and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!” 15:37 But Jesus cried out with a loud voice and breathed his last. 15:38 And the temple curtain 340 was torn in two, from top to bottom. 15:39 Now when the centurion, 341 who stood in front of him, saw how he died, 342 he said, “Truly this man was God’s Son!” 15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, 343 and Salome. 15:41 When he was in Galilee, they had followed him and given him support. 344 Many other women who had come up with him to Jerusalem 345 were there too.
15:42 Now 346 when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), 347 15:43 Joseph of Arimathea, a highly regarded member of the council, 348 who was himself looking forward to 349 the kingdom of God, 350 went boldly to Pilate and asked for the body of Jesus. 351 15:44 Pilate was surprised that he was already dead. He 352 called the centurion and asked him if he had been dead for some time. 15:45 When Pilate 353 was informed by the centurion, 354 he gave the body to Joseph. 15:46 After Joseph 355 bought a linen cloth 356 and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. 357 Then 358 he rolled a stone across the entrance 359 of the tomb. 15:47 Mary Magdalene and Mary the mother of Joses saw where the body 360 was placed.
[11:1] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:1] 2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:1] 3 sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[11:1] 4 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[11:1] 5 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:2] 6 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[11:2] 7 tn Grk “a colt tied there on which no one of men has ever sat.”
[11:3] 8 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[11:4] 9 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[11:6] 10 tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.
[11:7] 11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:7] 12 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[11:7] 13 sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.
[11:9] 14 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[11:9] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[11:9] 15 sn A quotation from Ps 118:25-26.
[11:11] 16 tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.
[11:11] 17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:12] 18 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:14] 20 tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[11:14] 21 sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.
[11:15] 22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:15] 23 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:15] 24 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[11:15] 25 tn Grk “the temple.”
[11:15] sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
[11:15] 26 tn Grk “the temple.”
[11:15] sn Matthew (21:12-27), Mark (here, 11:15-19), and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
[11:16] 27 tn Or “things.” The Greek word σκεῦος (skeuos) can refer to merchandise, property, goods, a vessel, or even generally “things” (but in the sense of some implement or tool). The idea here is almost certainly restricted to merchandise, rather than the more general “things,” although some suggest from the parallel with m. Berakhot 9.5 that Jesus was not even allowing sandals, staffs, or coin-purses to be carried through the court. The difficulty with this interpretation, however, is that it is fundamentally an appeal to Jewish oral tradition (something Jesus rarely sided with) as well as being indiscriminate toward all the worshipers.
[11:16] 28 tn Grk “the temple.”
[11:17] 29 tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.
[11:17] 30 sn A quotation from Isa 56:7.
[11:17] 31 tn Or “a hideout” (see L&N 1.57).
[11:17] 32 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[11:18] 33 tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[11:18] 34 tn Grk “how they could destroy him.”
[11:19] 35 tn Grk “they”; the referents (Jesus and his disciples) have been specified in the translation for clarity. Without such clarification there is room for considerable confusion here, since there are two prior sets of plural referents in the context, “the chief priests and experts in the law” and “the whole crowd” (both in v. 18).
[11:23] 36 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[11:25] 37 tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.
[11:26] 38 tc A number of significant
[11:27] 39 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:27] 40 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:27] 41 tn Grk “the temple.”
[11:27] 42 tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.
[11:28] 43 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[11:30] 44 tn The plural Greek term ἀνθρώπων (anqrwpwn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[11:30] sn The question is whether John’s ministry was of divine or human origin.
[11:33] 45 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[11:33] 46 tn Grk “answering, they said to Jesus.” The participle ἀποκριθέντες (apokriqentes) is redundant, but the syntax of the phrase has been modified to conform to English style.
[11:33] 47 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Mark 11:27-33 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
[11:33] 48 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[11:33] 49 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.
[12:1] 50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 51 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] 52 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:1] 53 sn The leasing of land to tenant farmers was common in this period.
[12:2] 54 tn See the note on the word “slave” in 10:44.
[12:2] sn This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.
[12:2] 55 tn Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.
[12:2] 56 tn Grk “from the fruits of the vineyard.”
[12:3] 57 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[12:3] 58 tn Grk “But they”; the referent (the tenants, v. 1) has been specified in the translation for clarity.
[12:3] 59 tn Grk “seizing him, they beat and sent away empty-handed.” The referent of the direct object of “seizing” (the slave sent by the owner) has been specified in the translation for clarity. The objects of the verbs “beat” and “sent away” have been supplied in the translation to conform to English style. Greek often omits direct objects when they are clear from the context.
[12:3] 60 sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
[12:3] 61 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
[12:4] 62 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[12:6] 63 tn Grk “one beloved son.” See comment at Mark 1:11.
[12:6] sn The owner’s decision to send his one dear son represents God sending Jesus.
[12:8] 64 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[12:8] 65 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
[12:8] 67 sn Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.
[12:9] 68 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
[12:9] 69 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
[12:10] 70 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.
[12:11] 71 sn A quotation from Ps 118:22-23.
[12:12] 72 tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.
[12:12] 73 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[12:12] 74 sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).
[12:13] 75 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:13] 76 sn See the note on Pharisees in 2:16.
[12:13] 77 sn Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6.
[12:13] 78 tn Grk “trap him in word.”
[12:14] 79 tn Grk “and it is not a concern to you about anyone because you do not see the face of men.”
[12:14] 80 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
[12:14] 81 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[12:14] 82 tn According to L&N 57.180 the term κῆνσος (khnso") was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.
[12:14] sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
[12:14] 83 tn Or “the emperor” (“Caesar” is a title for the Roman emperor).
[12:15] 84 tn Grk “Aware of their hypocrisy he said.”
[12:15] 85 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[12:15] sn A denarius was a silver coin stamped with the image of the emperor and worth approximately one day’s wage for a laborer.
[12:16] 86 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
[12:16] 87 tn Or “whose likeness.”
[12:16] sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
[12:16] 88 tn Grk “they said to him.”
[12:17] 89 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[12:18] 90 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.
[12:18] 91 sn This remark is best regarded as a parenthetical note by the author.
[12:18] 92 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[12:19] 93 tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).
[12:19] 94 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[12:19] 95 tn Grk “raise up seed” (an idiom for fathering children).
[12:19] 96 sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
[12:20] 97 tn Grk “took a wife” (an idiom for marrying a woman).
[12:23] 98 tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r1 k syp co). They are included in A Θ Ë1,(13) Ï lat sys,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other
[12:23] 99 tn Grk “For the seven had her as wife.”
[12:24] 100 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
[12:25] 101 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
[12:26] 102 tn Grk “Now as for the dead that they are raised.”
[12:26] 103 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[12:26] 104 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[12:26] 105 sn A quotation from Exod 3:6.
[12:27] 106 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
[12:28] 107 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[12:28] 108 tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:28] 109 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:30] 110 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[12:30] 111 sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
[12:31] 112 sn A quotation from Lev 19:18.
[12:32] 113 sn A quotation from Deut 4:35.
[12:33] 114 sn A quotation from Deut 6:5.
[12:33] 115 sn A quotation from Lev 19:18.
[12:35] 116 tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:35] 117 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:35] sn See the note on Christ in 8:29.
[12:35] 118 sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
[12:36] 119 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] 120 sn A quotation from Ps 110:1.
[12:37] 121 tn Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
[12:38] 122 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:38] 123 tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.
[12:38] 124 tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.
[12:38] 125 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
[12:39] 126 sn See the note on synagogue in 1:21.
[12:40] 127 tn Grk “who,” continuing the sentence begun in v. 38.
[12:40] 128 tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).
[12:41] 129 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[12:41] 130 tc Most
[12:41] 131 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
[12:41] sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).
[12:42] 132 sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
[12:43] 133 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:43] 134 tn See the note on the term “offering box” in v. 41.
[12:43] 135 sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
[12:44] 136 tn Grk “out of what abounded to them.”
[12:44] 137 sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.
[13:1] 138 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 139 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:1] 140 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[13:2] 141 sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[13:2] 142 tn Grk “not one stone will be left here on another which will not be thrown down.”
[13:3] 143 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[13:3] 144 tn Grk “and James and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[13:4] 145 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[13:5] 146 tn Or “Be on guard.”
[13:6] 147 tn That is, “I am the Messiah.”
[13:7] 148 tn Grk “it is not yet the end.”
[13:8] 149 tn For the translation “rise up in arms” see L&N 55.2.
[13:8] 150 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[13:9] 151 tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.
[13:9] 152 sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.
[13:9] 153 sn See the note on synagogue in 1:21.
[13:9] 154 sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.
[13:11] 155 tn Grk “in that hour.”
[13:12] 156 tn Or “will rebel against.”
[13:13] 157 sn See 1 Cor 1:25-31.
[13:13] 158 sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.
[13:14] 159 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167
[13:14] 160 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[13:15] 161 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[13:15] 162 sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.
[13:19] 163 tn Traditionally, “tribulation.”
[13:19] 164 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in
[13:20] 165 tn Grk “the days.”
[13:21] 166 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:21] 167 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.
[13:22] 168 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[13:24] 169 tn Traditionally, “tribulation.”
[13:25] 170 sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[13:26] 172 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[13:27] 173 tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[13:29] 174 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[13:30] 175 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[13:30] 176 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[13:31] 177 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10-11.
[13:32] 178 sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.
[13:33] 179 tc The vast majority of witnesses (א A C L W Θ Ψ Ë1,13 Ï lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseucesqe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask”] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other (TCGNT 95). The words are not found in B D 2427 a c {d} k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa.
[13:34] 180 tn See the note on the word “slave” in 10:44.
[14:1] 182 tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:1] 183 tn Grk “were seeking how.”
[14:1] 184 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:2] 185 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
[14:3] 186 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:3] 187 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:3] 188 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] 189 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] 190 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.
[14:4] 191 tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.
[14:5] 192 tn Here γάρ (gar) has not been translated.
[14:5] 193 tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).
[14:5] 194 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
[14:5] 195 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[14:7] 196 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
[14:9] 197 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:10] 198 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:10] 199 tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.
[14:11] 200 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] 201 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] 202 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[14:11] 203 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[14:12] 204 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:12] 205 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
[14:12] 206 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
[14:12] 207 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[14:12] 208 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[14:13] 209 sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.
[14:16] 210 tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.
[14:16] 211 tn Grk “and came.”
[14:16] 212 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
[14:17] 213 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:17] 214 tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.
[14:18] 215 tn Grk “while they were reclined at the table.”
[14:18] 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.
[14:18] 216 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:18] 217 tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”
[14:20] 218 tn Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.
[14:20] 219 sn One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[14:24] 220 tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[14:24] 221 tc Most
[14:24] sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[14:25] 222 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:25] 223 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
[14:26] 224 sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.
[14:27] 225 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:27] 226 sn A quotation from Zech 13:7.
[14:30] 227 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[14:31] 228 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[14:31] 229 tn Grk “said emphatically.”
[14:32] 230 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:32] 231 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:33] 232 tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:36] 233 tn The word means “Father” in Aramaic.
[14:36] 234 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[14:37] 235 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:40] 236 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
[14:41] 237 tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.
[14:41] 238 tc Codex D (with some support with minor variation from W Θ Ë13 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.
[14:42] 239 tn Grk “the one who betrays me.”
[14:43] 240 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:43] 241 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] 242 tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:44] 243 tn Grk “the one who betrays him.”
[14:44] 244 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[14:45] 245 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[14:45] 246 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:45] 247 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[14:46] 248 tn Grk “put their hands on him.”
[14:47] 249 tn See the note on the word “slave” in 10:44.
[14:48] 250 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
[14:49] 251 tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.
[14:49] 252 tn Grk “But so that”; the verb “has happened” is implied.
[14:50] 253 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:50] 254 tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.
[14:52] 255 sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”
[14:53] 256 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:53] 257 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:54] 258 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:54] 259 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[14:57] 260 tn Grk “Some standing up gave false testimony against him, saying.”
[14:60] 261 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:60] 262 tn Grk “in the middle.”
[14:61] 263 tn Grk “questioned him and said to him.”
[14:61] 264 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[14:61] sn See the note on Christ in 8:29.
[14:62] 265 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[14:62] 266 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[14:62] 267 sn An allusion to Dan 7:13.
[14:64] 268 tn Grk “What do you think?”
[14:65] 269 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:65] 270 tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.
[14:66] 271 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:66] 272 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[14:68] 273 tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[14:68] 274 tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).
[14:68] 275 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:68] 276 tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψc 067 Ë1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.
[14:68] tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74.
[14:70] 277 tn Grk “Truly you are.”
[14:72] 278 tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.
[14:72] 279 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:72] 280 tn Grk “he wept deeply.”
[15:1] 281 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[15:1] 282 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.
[15:2] 283 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
[15:2] 284 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[15:2] 285 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.
[15:2] 286 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).
[15:3] 287 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:4] 288 tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:6] 289 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.
[15:8] 290 tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”
[15:9] 291 tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:10] 292 sn This is a parenthetical note by the author.
[15:11] 293 tn Grk “to have him release for them.”
[15:12] 294 tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:12] 295 tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in
[15:13] 296 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
[15:15] 297 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:15] 298 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] 299 tn Or “delivered him up.”
[15:16] 300 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] 301 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] 302 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[15:17] 303 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] 305 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.
[15:18] 306 tn Or “Long live the King of the Jews!”
[15:18] sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
[15:19] 307 tn The verb here has been translated as an iterative imperfect.
[15:19] 308 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[15:20] 309 tn The aorist tense is taken consummatively here.
[15:20] 310 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:20] 311 sn See the note on Crucify in 15:13.
[15:21] 312 tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.
[15:21] 313 tn Or “conscripted”; or “pressed into service.”
[15:21] 314 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.
[15:21] 315 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[15:22] 317 tn Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17.
[15:22] 318 sn The place called Golgotha (which is translated “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
[15:23] 319 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
[15:24] 320 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:24] 321 sn See the note on Crucify in 15:13.
[15:24] 322 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
[15:24] sn An allusion to Ps 22:18.
[15:25] 323 tn Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.
[15:26] 324 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.
[15:28] 325 tc Most later
[15:30] 326 sn There is rich irony in the statement of those who were passing by, “Save yourself and come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31.
[15:31] 327 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] 328 tn Grk “Mocking him, the chief priests…said among themselves.”
[15:32] 329 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[15:32] sn See the note on Christ in 8:29.
[15:32] 330 sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
[15:33] 331 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[15:33] 332 tn Grk “When the sixth hour had come.”
[15:33] 333 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
[15:33] 334 tn Grk “until the ninth hour.”
[15:34] 335 tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.
[15:34] 336 sn A quotation from Ps 22:1.
[15:35] 337 sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.
[15:36] 338 sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
[15:38] 340 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[15:39] 341 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] 342 tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”
[15:40] 343 sn In Matt 27:56 the name Joses is written as Joseph.
[15:41] 344 tn Grk “and ministered to him.”
[15:41] 345 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:42] 346 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.
[15:42] 347 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
[15:43] 348 tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.
[15:43] 349 tn Or “waiting for.”
[15:43] 350 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.
[15:43] 351 sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.
[15:44] 352 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[15:45] 353 tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.
[15:45] 354 sn See the note on the word centurion in 15:39.
[15:46] 355 tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.
[15:46] 356 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[15:46] 357 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
[15:46] 358 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:46] 359 tn Or “to the door,” “against the door.”
[15:47] 360 tn Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.
