Markus 1:14

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, ¹  Jesus went into Galilee and proclaimed the gospel ²  of God. ³ 

Markus 13:9

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ⁴  to councils ⁵  and beaten in the synagogues. ⁶  You will stand before governors and kings ⁷  because of me, as a witness to them.

Markus 14:18

14:18 While they were at the table ⁸  eating, Jesus said, “I tell you the truth, ⁹  one of you eating with me will betray me.” ¹⁰ 

Markus 14:44

14:44 (Now the betrayer ¹¹  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ¹² 

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 ¹³  and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. ¹⁴ 

Markus 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ¹⁵  after he had Jesus flogged, ¹⁶  he handed him over ¹⁷  to be crucified.

[1:14]  ¹ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[1:14]  ² tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë^1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.

[1:14]  ³ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[13:9]  ⁴ 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]  ⁵ 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]  ⁶ sn See the note on synagogue in 1:21.

[13:9]  ⁷ 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.

[14:18]  ⁸ 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]  ⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:18]  ¹⁰ tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

[14:44]  ¹¹ tn Grk “the one who betrays him.”

[14:44]  ¹² sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[15:1]  ¹³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ¹⁴ 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.

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

[15:15]  ¹⁶ 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]  ¹⁷ tn Or “delivered him up.”