Markus 1:2

1:2 As it is written in Isaiah the prophet, ¹ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ² 

Markus 1:31-32

1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve ³  them. 1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed.

Markus 4:17

4:17 But ⁴  they have no root in themselves and do not endure. ⁵  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 4:36

4:36 So ⁶  after leaving the crowd, they took him along, just as he was, in the boat, ⁷  and other boats were with him.

Markus 8:33

8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” ⁸ 

Markus 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ⁹  They ¹⁰  will kill him, ¹¹  and after three days he will rise.” ¹² 

Markus 9:35

9:35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.”

Markus 10:34

10:34 They will mock him, spit on him, flog ¹³  him severely, and kill him. Yet ¹⁴  after three days, ¹⁵  he will rise again.”

Markus 11:14

11:14 He said to it, ¹⁶  “May no one ever eat fruit from you again.” And his disciples heard it. ¹⁷ 

Markus 11:17-18

11:17 Then he began to teach ¹⁸  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ¹⁹  But you have turned it into a den ²⁰  of robbers!” ²¹  11:18 The chief priests and the experts in the law ²²  heard it and they considered how they could assassinate ²³  him, for they feared him, because the whole crowd was amazed by his teaching.

Markus 11:31

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

Markus 12:12

12:12 Now ²⁴  they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So ²⁵  they left him and went away. ²⁶ 

Markus 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ²⁷  were trying to find a way ²⁸  to arrest Jesus ²⁹  by stealth and kill him.

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 ³⁰  and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. ³¹ 

Markus 16:12

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

[1:2]  ¹ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

[1:2]  ² sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[1:31]  ³ tn The imperfect verb is taken ingressively here.

[4:17]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ⁵ tn Grk “are temporary.”

[4:36]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ⁷ tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).

[4:36]  sn A boat that held all the disciples would be of significant size.

[8:33]  ⁸ tn Grk “people’s.”

[9:31]  ⁹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ¹⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ¹¹ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ¹² sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[10:34]  ¹³ tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[10:34]  ¹⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ¹⁵ tc Most mss, especially the later ones (A^[*^] W Θ Ë^1,13 Ï sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jhmera) instead of “after three days.” But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other mss (א B C D L Δ Ψ 579 892 2427 it co), have resisted this temptation.

[11:14]  ¹⁶ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ¹⁷ 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.

[11:17]  ¹⁸ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

[11:17]  ¹⁹ sn A quotation from Isa 56:7.

[11:17]  ²⁰ tn Or “a hideout” (see L&N 1.57).

[11:17]  ²¹ 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]  ²² tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ²³ tn Grk “how they could destroy him.”

[12:12]  ²⁴ tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.

[12:12]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:12]  ²⁶ 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).

[14:1]  ²⁷ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ²⁸ tn Grk “were seeking how.”

[14:1]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[15:1]  ³⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ³¹ 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.