Mark 1:29

Healings at Simon’s House

1:29 Now ¹  as soon as they left the synagogue, ²  they entered Simon and Andrew’s house, with James and John.

Mark 3:6

3:6 So ³  the Pharisees ⁴  went out immediately and began plotting with the Herodians, ⁵  as to how they could assassinate ⁶  him.

Mark 8:10

8:10 Immediately he got into a boat with his disciples and went to the district of Dalmanutha. ⁷ 

Mark 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.”

Mark 13:26

13:26 Then everyone ¹¹  will see the Son of Man arriving in the clouds ¹²  with great power and glory.

Mark 14:48

14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ¹³ 

Mark 15:7

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

Mark 16:12

16:12 After this he appeared in a different form to two of them while they were on their way to the country.

[1:29]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:29]  ² sn See the note on synagogue in 1:21.

[3:6]  ³ 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]  ⁴ sn See the note on Pharisees in 2:16.

[3:6]  ⁵ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  ⁶ tn Grk “destroy.”

[8:10]  ⁵ sn The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.

[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.

[13:26]  ⁹ tn Grk “they.”

[13:26]  ¹⁰ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[14:48]  ¹¹ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).