Mark 1:13

1:13 He was in the wilderness forty days, ¹  enduring temptations from Satan. He ²  was with wild animals, and angels were ministering to his needs. ³ 

Mark 9:2

The Transfiguration

9:2 Six days later ⁴  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ⁵ 

Mark 10:34

10:34 They will mock him, spit on him, flog ⁶  him severely, and kill him. Yet ⁷  after three days, ⁸  he will rise again.”

Mark 14:25

14:25 I tell you the truth, ⁹  I will no longer drink of the fruit ¹⁰  of the vine until that day when I drink it new in the kingdom of God.”

Mark 14:49

14:49 Day after day I was with you, teaching in the temple courts, yet ¹¹  you did not arrest me. But this has happened so that ¹²  the scriptures would be fulfilled.”

Mark 14:58

14:58 “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’”

Mark 15:29

15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days,

[1:13]  ¹ sn The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).

[1:13]  ² tn Grk “And he.”

[1:13]  ³ tn Grk “were serving him,” “were ministering to him.”

[9:2]  ⁴ tn Grk “And after six days.”

[9:2]  ⁵ sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[10:34]  ⁷ 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]  ⁸ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ⁹ 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.

[14:25]  ¹⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:25]  ¹¹ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

[14:49]  ¹³ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ¹⁴ tn Grk “But so that”; the verb “has happened” is implied.