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Discovery Box| (0.27) | (Mar 15:2) | 4 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). |
| (0.27) | (Mar 14:11) | 3 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative. |
| (0.27) | (Mar 14:5) | 4 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative. |
| (0.27) | (Mar 13:9) | 1 tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit. |
| (0.27) | (Mar 13:3) | 1 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative. |
| (0.27) | (Mar 12:13) | 3 sn Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6. |
| (0.27) | (Mar 12:8) | 1 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative. |
| (0.27) | (Mar 12:12) | 2 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative. |
| (0.27) | (Mar 11:33) | 4 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven. |
| (0.27) | (Mar 12:4) | 1 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave. |
| (0.27) | (Mar 11:33) | 1 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative. |
| (0.27) | (Mar 11:16) | 1 tn Or “things.” The Greek word σκεῦος (skeuos) can refer to merchandise, property, goods, a vessel, or even generally “things” (but in the sense of some implement or tool). The idea here is almost certainly restricted to merchandise, rather than the more general “things,” although some suggest from the parallel with m. Berakhot 9.5 that Jesus was not even allowing sandals, staffs, or coin-purses to be carried through the court. The difficulty with this interpretation, however, is that it is fundamentally an appeal to Jewish oral tradition (something Jesus rarely sided with) as well as being indiscriminate toward all the worshipers. |
| (0.27) | (Mar 11:4) | 1 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative. |
| (0.27) | (Mar 10:49) | 1 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative. |
| (0.27) | (Mar 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 (mastigoō) has been translated “flog…severely” to distinguish it from the term φραγελλόω (phragelloō) used in Matt 27:26; Mark 15:15. |
| (0.27) | (Mar 10:19) | 1 sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14. |
| (0.27) | (Mar 10:20) | 4 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands. |
| (0.27) | (Mar 10:1) | 4 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”). |
| (0.27) | (Mar 9:50) | 2 sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle. |
| (0.27) | (Mar 9:42) | 1 sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin. |
