Mark 8:2

8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat.

Mark 9:5

9:5 So ¹  Peter said to Jesus, ²  “Rabbi, it is good for us to be here. Let us make three shelters ³  – one for you, one for Moses, and one for Elijah.”

Mark 14:58

14:58 “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’”

Mark 15:29

15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days,

Mark 14:30

14:30 Jesus said to him, “I tell you the truth, ⁴  today – this very night – before a rooster crows twice, you will deny me three times.”

Mark 10:34

10:34 They will mock him, spit on him, flog ⁵  him severely, and kill him. Yet ⁶  after three days, ⁷  he will rise again.”

Mark 8:31

First Prediction of Jesus’ Death and Resurrection

8:31 Then ⁸  Jesus ⁹  began to teach them that the Son of Man must suffer ¹⁰  many things and be rejected by the elders, chief priests, and experts in the law, ¹¹  and be killed, and after three days rise again.

Mark 14:5

14:5 It ¹²  could have been sold for more than three hundred silver coins ¹³  and the money ¹⁴  given to the poor!” So ¹⁵  they spoke angrily to her.

Mark 14:72

14:72 Immediately a rooster ¹⁶  crowed a second time. Then ¹⁷  Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept. ¹⁸ 

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. ¹⁹  They ²⁰  will kill him, ²¹  and after three days he will rise.” ²² 

Mark 15:33-34

Jesus’ Death

15:33 Now ²³  when it was noon, ²⁴  darkness came over the whole land ²⁵  until three in the afternoon. ²⁶  15:34 Around three o’clock ²⁷  Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” ²⁸ 

Mark 5:40

5:40 And they began making fun of him. ²⁹  But he put them all outside ³⁰  and he took the child’s father and mother and his own companions ³¹  and went into the room where the child was. ³² 

Mark 6:48

6:48 He ³³  saw them straining at the oars, because the wind was against them. As the night was ending, ³⁴  he came to them walking on the sea, ³⁵  for ³⁶  he wanted to pass by them. ³⁷ 

[9:5]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[9:5]  ² tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:5]  ³ tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[14:30]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:34]  ¹ 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]  ² tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ³ 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.

[8:31]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:31]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:31]  ³ 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]  ⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:5]  ¹ tn Here γάρ (gar) has not been translated.

[14:5]  ² tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).

[14:5]  ³ tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).

[14:5]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:72]  ¹ tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

[14:72]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:72]  ³ tn Grk “he wept deeply.”

[9:31]  ¹ 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]  ² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ³ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ⁴ 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.

[15:33]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[15:33]  ² tn Grk “When the sixth hour had come.”

[15:33]  ³ sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.

[15:33]  ⁴ tn Grk “until the ninth hour.”

[15:34]  ¹ tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.

[15:34]  ² sn A quotation from Ps 22:1.

[5:40]  ¹ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[5:40]  ² tn Or “threw them all outside.” The verb used, ἐκβάλλω (ekballw), almost always has the connotation of force in Mark.

[5:40]  ³ tn Grk “those with him.”

[5:40]  ⁴ tn Grk “into where the child was.”

[6:48]  ¹ tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.

[6:48]  ² tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ³ tn Or “on the lake.”

[6:48]  ⁴ tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.

[6:48]  ⁵ sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.