Mark 13:20

13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them ¹  short.

Mark 10:34

10:34 They will mock him, spit on him, flog ²  him severely, and kill him. Yet ³  after three days, ⁴  he will rise again.”

Mark 1:13

1:13 He was in the wilderness forty days, ⁵  enduring temptations from Satan. He ⁶  was with wild animals, and angels were ministering to his needs. ⁷ 

Mark 5:5

5:5 Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones.

Mark 6:21

6:21 But ⁸  a suitable day ⁹  came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee.

Mark 13:32

Be Ready!

13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son ¹⁰  – except the Father.

Mark 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.

Mark 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ¹⁴  Jesus ¹⁵  began to teach them that the Son of Man must suffer ¹⁶  many things and be rejected by the elders, chief priests, and experts in the law, ¹⁷  and be killed, and after three days rise again.

Mark 9:2

The Transfiguration

9:2 Six days later ¹⁸  Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, ¹⁹ 

Mark 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. ²⁰  They ²¹  will kill him, ²²  and after three days he will rise.” ²³ 

Mark 14:25

14:25 I tell you the truth, ²⁴  I will no longer drink of the fruit ²⁵  of the vine until that day when I drink it new in the kingdom of God.”

[13:20]  ¹ tn Grk “the days.”

[10:34]  ² 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]  ³ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ⁴ 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.

[1:13]  ³ 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]  ⁴ tn Grk “And he.”

[1:13]  ⁵ tn Grk “were serving him,” “were ministering to him.”

[6:21]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:21]  ⁵ tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”

[13:32]  ⁵ sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.

[14:1]  ⁶ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ⁷ tn Grk “were seeking how.”

[14:1]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

[8:31]  ⁹ 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]  ¹⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:2]  ⁸ tn Grk “And after six days.”

[9:2]  ⁹ 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).

[9:31]  ⁹ 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]  ¹⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ¹¹ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ¹² 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.

[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).