Markus 3:6

3:6 So ¹  the Pharisees ²  went out immediately and began plotting with the Herodians, ³  as to how they could assassinate ⁴  him.

Markus 3:13-14

Appointing the Twelve Apostles

3:13 Now ⁵  Jesus went up the mountain ⁶  and called for those he wanted, and they came to him. 3:14 He ⁷  appointed twelve (whom he named apostles ⁸ ), ⁹  so that they would be with him and he could send them to preach

Markus 3:21

3:21 When his family ¹⁰  heard this they went out to restrain him, for they said, “He is out of his mind.”

Markus 3:31

Jesus’ True Family

3:31 Then ¹¹  Jesus’ ¹²  mother and his brothers ¹³  came. Standing ¹⁴  outside, they sent word to him, to summon him.

Markus 5:37

5:37 He did not let anyone follow him except Peter, James, ¹⁵  and John, the brother of James.

Markus 14:4

14:4 But some who were present indignantly said to one another, “Why this waste of expensive ¹⁶  ointment?

Markus 14:10

The Plan to Betray Jesus

14:10 Then ¹⁷  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ¹⁸ 

Markus 15:24

15:24 Then ¹⁹  they crucified ²⁰  him and divided his clothes, throwing dice ²¹  for them, to decide what each would take.

Markus 16:11

16:11 And when they heard that he was alive and had been seen by her, they did not believe.

[3:6]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:6]  ² sn See the note on Pharisees in 2:16.

[3:6]  ³ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

[3:6]  ⁴ tn Grk “destroy.”

[3:13]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:13]  ⁶ tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").

[3:13]  sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[3:14]  ⁷ tn Grk “And he.”

[3:14]  ⁸ sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[3:14]  ⁹ tc The phrase “whom he named apostles” is lacking in the majority of mss (A C² [D] L ˹ 33 Ï latt sy). Several primary Alexandrian and Caesarean witnesses (א B [C* W] Θ Ë¹³ 28 pc co) include the phrase, so the external evidence is strongly in favor of this reading, especially since Alexandrian witnesses tend to witness to the shorter reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. Thus the inclusion of this phrase is supported by both internal and external evidence and should be regarded as more likely original than the omission.

[3:21]  ¹⁰ tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.

[3:21]  tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (Joi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.

[3:21]  sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.

[3:31]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:31]  ¹² tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[3:31]  ¹³ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[3:31]  ¹⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:37]  ¹⁵ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:4]  ¹⁶ tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.

[14:10]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ¹⁸ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

[15:24]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:24]  ²⁰ sn See the note on Crucify in 15:13.

[15:24]  ²¹ tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.

[15:24]  sn An allusion to Ps 22:18.