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Mark 1:45

Context
1:45 But as the man 1  went out he began to announce it publicly and spread the story widely, so that Jesus 2  was no longer able to enter any town openly but stayed outside in remote places. Still 3  they kept coming 4  to him from everywhere.

Mark 6:20

Context
6:20 because Herod stood in awe of 5  John and protected him, since he knew that John 6  was a righteous and holy man. When Herod 7  heard him, he was thoroughly baffled, 8  and yet 9  he liked to listen to John. 10 

Mark 6:31

Context
6:31 He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat).

Mark 8:31

Context
First Prediction of Jesus’ Death and Resurrection

8:31 Then 11  Jesus 12  began to teach them that the Son of Man must suffer 13  many things and be rejected by the elders, chief priests, and experts in the law, 14  and be killed, and after three days rise again.

Mark 9:12

Context
9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised?
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[1:45]  1 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[1:45]  2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:45]  3 tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.

[1:45]  4 tn The imperfect verb has been translated iteratively.

[6:20]  5 tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  6 tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  7 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  8 tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D Ë1 33 Ï lat sy) have ἐποίει (epoiei, “he did”; cf. KJV’s “he did many things.”) The best mss (א B L [W] Θ 2427 co) support the reading followed in the translation. The variation may be no more than a simple case of confusion of letters, since the two readings look very much alike. The verb ποιέω (poiew, “I do”) certainly occurs more frequently than ἀπορέω (aporew, “I am at a loss”), so a scribe would be more likely to write a more familiar word. Further, even though the reading ἐποίει is the harder reading in terms of the sense, it is virtually nonsensical here, rendering it most likely an unintentional corruption.

[6:20]  9 tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

[6:20]  10 tn Grk “him”; the referent (John) has been specified in the translation for clarity.

[8:31]  9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  10 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  11 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[8:31]  12 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.



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