Mark 14:57
Context14:57 Some stood up and gave this false testimony against him: 1
Mark 9:27
Context9:27 But Jesus gently took his hand and raised him to his feet, and he stood up.
Mark 10:50
Context10:50 He threw off his cloak, jumped up, and came to Jesus.
Mark 1:35
Context1:35 Then 2 Jesus 3 got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. 4
Mark 3:26
Context3:26 And if Satan rises against himself and is divided, he is not able to stand and his end has come.
Mark 5:42
Context5:42 The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this. 5
Mark 9:10
Context9:10 They kept this statement to themselves, discussing what this rising from the dead meant.
Mark 10:34
Context10:34 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 12:25
Context12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels 9 in heaven.
Mark 16:9
Context16:9 10 [[Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons.
Mark 2:14
Context2:14 As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. 11 “Follow me,” he said to him. And he got up and followed him.
Mark 7:24
Context7:24 After Jesus 12 left there, he went to the region of Tyre. 13 When he went into a house, he did not want anyone to know, but 14 he was not able to escape notice.
Mark 14:60
Context14:60 Then 15 the high priest stood up before them 16 and asked Jesus, “Have you no answer? What is this that they are testifying against you?”
Mark 8:31
Context8:31 Then 17 Jesus 18 began to teach them that the Son of Man must suffer 19 many things and be rejected by the elders, chief priests, and experts in the law, 20 and be killed, and after three days rise again.
Mark 9:9
Context9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead.
Mark 9:31
Context9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. 21 They 22 will kill him, 23 and after three days he will rise.” 24
Mark 10:1
Context10:1 Then 25 Jesus 26 left that place and went to the region of Judea and 27 beyond the Jordan River. 28 Again crowds gathered to him, and again, as was his custom, he taught them.


[14:57] 1 tn Grk “Some standing up gave false testimony against him, saying.”
[1:35] 2 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:35] 3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:35] 4 tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.
[5:42] 3 tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.
[10:34] 4 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] 5 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[10:34] 6 tc Most
[12:25] 5 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
[16:9] 6 tc The Gospel of Mark ends at this point in some witnesses (א B 304 sys sams armmss Eus Eusmss Hiermss), including two of the most respected
[2:14] 7 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[7:24] 8 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[7:24] 9 tc Most
[7:24] 10 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[14:60] 9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:60] 10 tn Grk “in the middle.”
[8:31] 10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:31] 11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:31] 12 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] 13 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[9:31] 11 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] 12 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:31] 13 tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.
[9:31] 14 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.
[10:1] 12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:1] 13 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[10:1] 14 tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C2 D W Δ Θ Ë1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.
[10:1] 15 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).