Markus 1:19

1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ¹  boat mending nets.

Markus 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ²  On the way he asked his disciples, ³  “Who do people say that I am?”

Markus 9:19

9:19 He answered them, ⁴  “You ⁵  unbelieving ⁶  generation! How much longer ⁷  must I be with you? How much longer must I endure ⁸  you? ⁹  Bring him to me.”

Markus 12:44

12:44 For they all gave out of their wealth. ¹⁰  But she, out of her poverty, put in what she had to live on, everything she had.” ¹¹ 

Markus 14:32

Gethsemane

14:32 Then ¹²  they went to a place called Gethsemane, and Jesus ¹³  said to his disciples, “Sit here while I pray.”

Markus 14:55

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 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 15:12

15:12 So Pilate spoke to them again, ¹⁶  “Then what do you want me to do ¹⁷  with the one you call king of the Jews?”

Markus 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ¹⁸  after he had Jesus flogged, ¹⁹  he handed him over ²⁰  to be crucified.

Markus 15:31

15:31 In the same way even the chief priests – together with the experts in the law ²¹  – were mocking him among themselves: ²²  “He saved others, but he cannot save himself!

[1:19]  ¹ tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).

[8:27]  ² map Fpr location see Map1 C1; Map2 F4.

[8:27]  ³ tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.

[9:19]  ⁴ tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.

[9:19]  ⁵ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:19]  ⁶ tn Or “faithless.”

[9:19]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:19]  ⁷ tn Grk “how long.”

[9:19]  ⁸ tn Or “put up with.” See Num 11:12; Isa 46:4.

[9:19]  ⁹ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[12:44]  ¹⁰ tn Grk “out of what abounded to them.”

[12:44]  ¹¹ sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.

[14:32]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:32]  ¹³ tn Grk “he”; 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.

[15:12]  ¹⁶ tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:12]  ¹⁷ tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë^1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.

[15:15]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ¹⁹ 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]  ²⁰ tn Or “delivered him up.”

[15:31]  ²¹ 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]  ²² tn Grk “Mocking him, the chief priests…said among themselves.”