Mark 15:18

15:18 They began to salute him: “Hail, king of the Jews!” ¹ 

Mark 15:26

15:26 The inscription ²  of the charge against him read, “The king of the Jews.”

Mark 15:9

15:9 So Pilate asked them, ³  “Do you want me to release the king of the Jews for you?”

Mark 7:3

7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, ⁴  holding fast to the tradition of the elders.

Mark 15:2

15:2 So ⁵  Pilate asked him, “Are you the king ⁶  of the Jews?” He replied, ⁷  “You say so.” ⁸ 

Mark 15:12

15:12 So Pilate spoke to them again, ⁹  “Then what do you want me to do ¹⁰  with the one you call king of the Jews?”

[15:18]  ¹ tn Or “Long live the King of the Jews!”

[15:26]  ² sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[15:9]  ³ tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[7:3]  ⁴ tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

[15:2]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.

[15:2]  ⁶ sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.

[15:2]  ⁷ tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.

[15:2]  ⁸ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).

[15:12]  ⁶ tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:12]  ⁷ tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë^1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.