translation_id: net-engnet

book_id: MRK

label: NET translator note

text: Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22 .


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of previous action in the narrative.


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


text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


text: Grk “Pilate asked him again, saying.” The participle λέγων ( legwn ) is redundant and has not been translated.


text: Grk “them”; the referent (the people) has been specified in the translation for clarity. sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15 ; John 18:39 ); see W. W. Wessel, “Mark,” EBC 8:773-74.


text: Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”


text: Grk “Pilate answered them, saying.” The participle λέγων ( legwn ) is redundant and has not been translated.


text: Grk “to have him release for them.”


text: Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς ( apokriqeis ) is redundant and has not been translated.


text: 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.


text: The Greek term φραγελλόω ( fragellow ) refers to flogging. BDAG 1064 s.v. states, “ flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion… Mt 27:26 ; Mk 15:15 .” sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip ( flagellum ) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT , 4:515-19.


text: Or “delivered him up.”


text: Here δέ ( de ) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15 .


text: Grk “(that is, the praetorium).” sn The governor’s residence ( Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.


text: Or “weaving.”


text: Or “Long live the King of the Jews!” sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).


text: The verb here has been translated as an iterative imperfect.


text: Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.


text: The aorist tense is taken consummatively here.


text: Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.


text: Or “conscripted”; or “pressed into service.”


text: Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).


text: Grk “him.”


text: Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17 .


text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


text: Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate. sn An allusion to Ps 22:18 .


text: Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.


text: Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22 . Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.


text: Grk “Mocking him, the chief priests…said among themselves.”


text: Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on Christ in 8:29 .


text: Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


text: Grk “When the sixth hour had come.”


text: Grk “until the ninth hour.”


text: 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.


text: Grk “a reed.”


text: The referent of this term, καταπέτασμα ( katapetasma ), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα ( kalumma ), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.


text: Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”


text: Grk “and ministered to him.” sn Cf. Luke 8:3 .


text: For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


text: Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.


text: Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.


text: Or “waiting for.”


text: Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


text: Grk “he”; the referent (Pilate) has been specified in the translation for clarity.


text: Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.


text: The term σινδών ( sindwn ) can refer to a linen cloth used either for clothing or for burial.


text: That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).


text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


text: Or “to the door,” “against the door.”


text: Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.