Markus 15:6
Konteks15:6 During the feast it was customary to release one prisoner to the people, 1 whomever they requested.
Markus 15:11
Konteks15:11 But the chief priests stirred up the crowd to have him release 2 Barabbas instead.
Markus 15:9
Konteks15:9 So Pilate asked them, 3 “Do you want me to release the king of the Jews for you?”
Markus 15:15
Konteks15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, 4 after he had Jesus flogged, 5 he handed him over 6 to be crucified.
Markus 7:12
Konteks7:12 then you no longer permit him to do anything for his father or mother.
Markus 15:8
Konteks15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. 7
Markus 5:18
Konteks5:18 As he was getting into the boat the man who had been demon-possessed asked if he could go 8 with him.
Markus 5:34
Konteks5:34 He said to her, “Daughter, your faith has made you well. 9 Go in peace, and be healed of your disease.”
Markus 10:45
Konteks10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom 10 for many.”
Markus 15:12
Konteks15:12 So Pilate spoke to them again, 11 “Then what do you want me to do 12 with the one you call king of the Jews?”
Markus 16:9
Konteks16:9 13 [[Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons.
[15:6] 1 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[15:6] sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.
[15:11] 2 tn Grk “to have him release for them.”
[15:9] 3 tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:15] 4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:15] 5 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] 6 tn Or “delivered him up.”
[15:8] 7 tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”
[5:18] 8 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[5:34] 9 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[10:45] 10 sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.
[15:12] 11 tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:12] 12 tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë1,13 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
[16:9] 13 tc The Gospel of Mark ends at this point in some witnesses (א B 304 sys sams armmss Eus Eusmss Hiermss), including two of the most respected
[16:9] sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of Mark. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.