Markus 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ¹  Jesus ²  began to teach them that the Son of Man must suffer ³  many things and be rejected by the elders, chief priests, and experts in the law, ⁴  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. ⁵  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 ⁶  heard it and they considered how they could assassinate ⁷  him, for they feared him, because the whole crowd was amazed by his teaching.

Markus 12:36

12:36 David himself, by the Holy Spirit, said,

‘The Lord said to my lord, ⁸ 

“Sit at my right hand,

until I put your enemies under your feet.”’ ⁹ 

Markus 13:20

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 ¹⁰  short.

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 ¹¹  were trying to find a way ¹²  to arrest Jesus ¹³  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 ¹⁴  and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. ¹⁵ 

Markus 15:34

15:34 Around three o’clock ¹⁶  Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” ¹⁷ 

[8:31]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ³ 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]  ⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[10:33]  ⁵ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ⁶ tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ⁷ tn Grk “how they could destroy him.”

[12:36]  ⁸ 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]  ⁹ sn A quotation from Ps 110:1.

[13:20]  ¹⁰ tn Grk “the days.”

[14:1]  ¹¹ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ¹² tn Grk “were seeking how.”

[14:1]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[15:1]  ¹⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[15:1]  ¹⁵ 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.

[15:34]  ¹⁶ 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]  ¹⁷ sn A quotation from Ps 22:1.