Markus 3:11

3:11 And whenever the unclean spirits ¹  saw him, they fell down before him and cried out, “You are the Son of God.”

Markus 4:17

4:17 But ²  they have no root in themselves and do not endure. ³  Then, when trouble or persecution comes because of the word, immediately they fall away.

Markus 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ⁴  They ⁵  will kill him, ⁶  and after three days he will rise.” ⁷ 

Markus 10:34

10:34 They will mock him, spit on him, flog ⁸  him severely, and kill him. Yet ⁹  after three days, ¹⁰  he will rise again.”

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 15:7

15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection.

[3:11]  ¹ sn Unclean spirits refers to evil spirits.

[4:17]  ² tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[4:17]  ³ tn Grk “are temporary.”

[9:31]  ⁴ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ⁶ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ⁷ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[10:34]  ⁸ tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[10:34]  ⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ¹⁰ tc Most mss, especially the later ones (A^[*^] W Θ Ë^1,13 Ï sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jhmera) instead of “after three days.” But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other mss (א B C D L Δ Ψ 579 892 2427 it co), have resisted this temptation.

[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.