Mark 6:20

6:20 because Herod stood in awe of ¹  John and protected him, since he knew that John ²  was a righteous and holy man. When Herod ³  heard him, he was thoroughly baffled, ⁴  and yet ⁵  he liked to listen to John. ⁶ 

Mark 12:12

12:12 Now ⁷  they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So ⁸  they left him and went away. ⁹ 

Matthew 14:5

14:5 Although ¹⁰  Herod ¹¹  wanted to kill John, ¹²  he feared the crowd because they accepted John as a prophet.

Matthew 21:46

21:46 They wanted to arrest him, but they were afraid of the crowds, because the crowds ¹³  regarded him as a prophet.

Luke 20:19

20:19 Then ¹⁴  the experts in the law ¹⁵  and the chief priests wanted to arrest ¹⁶  him that very hour, because they realized he had told this parable against them. But ¹⁷  they were afraid of the people.

Luke 22:2

22:2 The ¹⁸  chief priests and the experts in the law ¹⁹  were trying to find some way ²⁰  to execute ²¹  Jesus, ²²  for they were afraid of the people. ²³ 

Acts 5:26

5:26 Then the commander ²⁴  of the temple guard ²⁵  went with the officers ²⁶  and brought the apostles ²⁷  without the use of force ²⁸  (for they were afraid of being stoned by the people). ²⁹ 

[6:20]  ¹ tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.

[6:20]  ² tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[6:20]  ³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[6:20]  ⁴ tc In place of ἠπόρει (hporei, “he was baffled”) the majority of mss (A C D ˹ 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]  ⁵ tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.

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

[12:12]  ⁷ tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.

[12:12]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:12]  ⁹ sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).

[14:5]  ¹⁰ tn Here καί (kai) has not been translated.

[14:5]  ¹¹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[14:5]  ¹² tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.

[21:46]  ¹³ tn Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.

[20:19]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ¹⁵ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ¹⁶ tn Grk “tried to lay hands on him.”

[20:19]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[22:2]  ¹⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ¹⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ²⁰ tn Grk “were seeking how.”

[22:2]  ²¹ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ²² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ²³ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[5:26]  ²⁴ tn Or “captain.”

[5:26]  ²⁵ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ²⁶ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ²⁷ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ²⁸ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ²⁹ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.