Markus 1:11

1:11 And a voice came from heaven: “You are my one dear Son; ¹  in you I take great delight.” ² 

Markus 2:24

2:24 So ³  the Pharisees ⁴  said to him, “Look, why are they doing what is against the law on the Sabbath?”

Markus 4:29

4:29 And when the grain is ripe, he sends in the sickle ⁵  because the harvest has come.” ⁶ 

Markus 5:36

5:36 But Jesus, paying no attention to what was said, told the synagogue ruler, “Do not be afraid; just believe.”

Markus 7:17

7:17 Now ⁷  when Jesus ⁸  had left the crowd and entered the house, his disciples asked him about the parable.

Markus 7:30

7:30 She went home and found the child lying on the bed, and the demon gone.

Markus 10:5

10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. ⁹ 

Markus 10:8

10:8 and the two will become one flesh. ¹⁰  So they are no longer two, but one flesh.

Markus 13:26

13:26 Then everyone ¹¹  will see the Son of Man arriving in the clouds ¹²  with great power and glory.

Markus 14:64

14:64 You have heard the blasphemy! What is your verdict?” ¹³  They all condemned him as deserving death.

Markus 14:71

14:71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!”

Markus 16:13

16:13 They went back and told the rest, but they did not believe them.

[1:11]  ¹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[1:11]  ² tn Or “with you I am well pleased.”

[1:11]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[2:24]  ³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[2:24]  ⁴ sn See the note on Pharisees in 2:16.

[4:29]  ⁵ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[4:29]  ⁶ sn Because the harvest has come. This parable is found only in Mark (cf. Matt 13:24-30) and presents a complete picture of the coming of God’s kingdom: (1) sowing; (2) growth; (3) harvest. Some understand the parable as a reference to evangelism. While this is certainly involved, it does not seem to be the central idea. In contrast to the parable of the sower which emphasizes the quality of the different soils, this parable emphasizes the power of the seed to cause growth (with the clear implication that the mysterious growth of the kingdom is accomplished by God), apart from human understanding and observation.

[7:17]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[7:17]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:5]  ⁹ tn Grk “heart” (a collective singular).

[10:8]  ¹⁰ sn A quotation from Gen 2:24. The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on “mother” in v. 7 for discussion.

[13:26]  ¹¹ tn Grk “they.”

[13:26]  ¹² sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[14:64]  ¹³ tn Grk “What do you think?”