Mark 1:11

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

Mark 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?”

Mark 5:9

5:9 Jesus ⁵  asked him, “What is your name?” And he said, “My name is Legion, ⁶  for we are many.”

Mark 7:14

7:14 Then ⁷  he called the crowd again and said to them, “Listen to me, everyone, and understand.

Mark 8:32

8:32 He spoke openly about this. So ⁸  Peter took him aside and began to rebuke him.

Mark 9:10

9:10 They kept this statement to themselves, discussing what this rising from the dead meant.

Mark 11:14

11:14 He said to it, ⁹  “May no one ever eat fruit from you again.” And his disciples heard it. ¹⁰ 

Mark 14:2

14:2 For they said, “Not during the feast, so there won’t be a riot among the people.” ¹¹ 

Mark 14:4

14:4 But some who were present indignantly said to one another, “Why this waste of expensive ¹²  ointment?

[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.”

[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.

[5:9]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:9]  ⁶ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[7:14]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:32]  ⁹ tn Here καί (kai) has been translated as “So” to indicate Peter’s rebuke is in response to Jesus’ teaching about the suffering of the Son of Man.

[11:14]  ¹¹ tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[11:14]  ¹² sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.

[14:2]  ¹³ 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.

[14:4]  ¹⁵ tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.