Markus 9:5

9:5 So ¹  Peter said to Jesus, ²  “Rabbi, it is good for us to be here. Let us make three shelters ³  – one for you, one for Moses, and one for Elijah.”

Markus 11:14

11:14 He said to it, ⁴  “May no one ever eat fruit from you again.” And his disciples heard it. ⁵ 

Markus 14:14

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?”’

Markus 14:68

14:68 But he denied it: ⁶  “I don’t even understand what you’re talking about!” ⁷  Then ⁸  he went out to the gateway, and a rooster crowed. ⁹ 

Markus 15:32

15:32 Let the Christ, ¹⁰  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. ¹¹ 

[9:5]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[9:5]  ² tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:5]  ³ tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:5]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.

[11:14]  ⁴ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ⁵ 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.

[14:68]  ⁶ tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ⁷ 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]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ⁹ 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.

[15:32]  ¹⁰ 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]  ¹¹ 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).