Markus 1:43-44

1:43 Immediately Jesus ¹  sent the man ²  away with a very strong warning. 1:44 He told him, ³  “See that you do not say anything to anyone, ⁴  but go, show yourself to a priest, and bring the offering that Moses commanded ⁵  for your cleansing, as a testimony to them.” ⁶ 

Markus 2:5

2:5 When Jesus saw their ⁷  faith, he said to the paralytic, “Son, your sins are forgiven.” ⁸ 

Markus 2:25-26

2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry – 2:26 how he entered the house of God when Abiathar was high priest ⁹  and ate the sacred bread, ¹⁰  which is against the law ¹¹  for any but the priests to eat, and also gave it to his companions?” ¹² 

Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ¹³  Jesus ¹⁴  began to teach them that the Son of Man must suffer ¹⁵  many things and be rejected by the elders, chief priests, and experts in the law, ¹⁶  and be killed, and after three days rise again.

Markus 10:33

10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. ¹⁷  They will condemn him to death and will turn him over to the Gentiles.

Markus 11:18

11:18 The chief priests and the experts in the law ¹⁸  heard it and they considered how they could assassinate ¹⁹  him, for they feared him, because the whole crowd was amazed by his teaching.

Markus 11:26-27

11:26 [[EMPTY]] ²⁰ 

The Authority of Jesus

11:27 They came again to Jerusalem. ²¹  While Jesus ²²  was walking in the temple courts, ²³  the chief priests, the experts in the law, ²⁴  and the elders came up to him

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 12:1

The Parable of the Tenants

12:1 Then ²⁵  he began to speak to them in parables: “A man planted a vineyard. ²⁶  He put a fence around it, dug a pit for its winepress, and built a watchtower. Then ²⁷  he leased it to tenant farmers ²⁸  and went on a journey.

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 ²⁹  were trying to find a way ³⁰  to arrest Jesus ³¹  by stealth and kill him.

Markus 14:10-11

The Plan to Betray Jesus

14:10 Then ³²  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ³³  14:11 When they heard this, they were delighted ³⁴  and promised to give him money. ³⁵  So ³⁶  Judas ³⁷  began looking for an opportunity to betray him.

Markus 14:43

Betrayal and Arrest

14:43 Right away, while Jesus ³⁸  was still speaking, Judas, one of the twelve, arrived. ³⁹  With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law ⁴⁰  and elders.

Markus 14:47

14:47 One of the bystanders drew his sword and struck the high priest’s slave, ⁴¹  cutting off his ear.

Markus 14:53-55

Condemned by the Sanhedrin

14:53 Then ⁴²  they led Jesus to the high priest, and all the chief priests and elders and experts in the law ⁴³  came together. 14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He ⁴⁴  was sitting with the guards ⁴⁵  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.

Markus 14:60-61

14:60 Then ⁴⁶  the high priest stood up before them ⁴⁷  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, ⁴⁸  “Are you the Christ, ⁴⁹  the Son of the Blessed One?”

Markus 14:63

14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses?

Markus 14:66

Peter’s Denials

14:66 Now ⁵⁰  while Peter was below in the courtyard, one of the high priest’s slave girls ⁵¹  came by.

Markus 14:68

14:68 But he denied it: ⁵²  “I don’t even understand what you’re talking about!” ⁵³  Then ⁵⁴  he went out to the gateway, and a rooster crowed. ⁵⁵ 

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 ⁵⁶  and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. ⁵⁷ 

Markus 15:3

15:3 Then ⁵⁸  the chief priests began to accuse him repeatedly.

Markus 15:10-11

15:10 (For he knew that the chief priests had handed him over because of envy.) ⁵⁹  15:11 But the chief priests stirred up the crowd to have him release ⁶⁰  Barabbas instead.

Markus 15:31

15:31 In the same way even the chief priests – together with the experts in the law ⁶¹  – were mocking him among themselves: ⁶²  “He saved others, but he cannot save himself!

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

[1:43]  ² tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:44]  ³ tn Grk “And after warning him, he immediately sent him away and told him.”

[1:44]  ⁴ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.

[1:44]  ⁵ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[1:44]  ⁶ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[2:5]  ⁷ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[2:5]  ⁸ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[2:26]  ⁹ tn A decision about the proper translation of this Greek phrase (ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, ejpi Abiaqar ajrcierew") is very difficult for a number of reasons. The most natural translation of the phrase is “when Abiathar was high priest,” but this is problematic because Abiathar was not the high priest when David entered the temple and ate the sacred bread; Ahimelech is the priest mentioned in 1 Sam 21:1-7. Three main solutions have been suggested to resolve this difficulty. (1) There are alternate readings in various manuscripts, but these are not likely to be original: D W {271} it sy^s and a few others omit ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, no doubt in conformity to the parallels in Matt 12:4 and Luke 6:4; {A C Θ Π Σ Φ 074 ˹³ and many others} add τοῦ before ἀρχιερέως, giving the meaning “in the days of Abiathar the high priest,” suggesting a more general time frame. Neither reading has significant external support and both most likely are motivated by the difficulty of the original reading. (2) Many scholars have hypothesized that one of the three individuals who would have been involved in the transmission of the statement (Jesus who uttered it originally, Mark who wrote it down in the Gospel, or Peter who served as Mark’s source) was either wrong about Abiathar or intentionally loose with the biblical data in order to make a point. (3) It is possible that what is currently understood to be the most natural reading of the text is in fact not correct. (a) There are very few biblical parallels to this grammatical construction (ἐπί + genitive proper noun, followed by an anarthrous common noun), so it is possible that an extensive search for this construction in nonbiblical literature would prove that the meaning does involve a wide time frame. If this is so, “in the days of Abiathar the high priest” would be a viable option. (b) It is also possible that this phrasing serves as a loose way to cite a scripture passage. There is a parallel to this construction in Mark 12:26: “Have you not read in the book of Moses, in the passage about the bush?” Here the final phrase is simply ἐπὶ τοῦ βάτου (ejpi tou batou), but the obvious function of the phrase is to point to a specific passage within the larger section of scripture. Deciding upon a translation here is difficult. The translation above has followed the current consensus on the most natural and probable meaning of the phrase ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως: “when Abiathar was high priest.” It should be recognized, however, that this translation is tentative because the current state of knowledge about the meaning of this grammatical construction is incomplete, and any decision about the meaning of this text is open to future revision.

[2:26]  ¹⁰ tn Grk “the bread of presentation.”

[2:26]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Matt 12:1-8, Luke 6:1-5.

[2:26]  ¹¹ sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[2:26]  ¹² sn See 1 Sam 21:1-6.

[8:31]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ¹⁵ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  ¹⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[10:33]  ¹⁷ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

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

[11:18]  ¹⁹ tn Grk “how they could destroy him.”

[11:26]  ²⁰ tc A number of significant mss of various texttypes (א B L W Δ Ψ 565 700 892 pc sa) do not include 11:26 “But if you do not forgive, neither will your Father in heaven forgive your sins.” The verse is included in most later mss (A [C D] Θ [Ë^1,13 33] Ï lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[11:27]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:27]  ²³ tn Grk “the temple.”

[11:27]  ²⁴ tn Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:1]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ²⁶ 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]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ²⁸ sn The leasing of land to tenant farmers was common in this period.

[14:1]  ²⁹ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ³⁰ tn Grk “were seeking how.”

[14:1]  ³¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:10]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ³³ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

[14:11]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:11]  ³⁷ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:43]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ³⁹ 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]  ⁴⁰ tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:47]  ⁴¹ tn See the note on the word “slave” in 10:44.

[14:53]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:53]  ⁴³ tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:54]  ⁴⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:54]  ⁴⁵ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[14:60]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ⁴⁷ tn Grk “in the middle.”

[14:61]  ⁴⁸ tn Grk “questioned him and said to him.”

[14:61]  ⁴⁹ 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.

[14:66]  ⁵⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:66]  ⁵¹ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[14:68]  ⁵² tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ⁵³ 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]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ⁵⁵ 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 Ψ^c 067 Ë^1,13 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.

[15:1]  ⁵⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ⁵⁷ 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.

[15:3]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:10]  ⁵⁹ sn This is a parenthetical note by the author.

[15:11]  ⁶⁰ tn Grk “to have him release for them.”

[15:31]  ⁶¹ 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]  ⁶² tn Grk “Mocking him, the chief priests…said among themselves.”