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 4:13

4:13 He said to them, “Don’t you understand this parable? Then ³  how will you understand any parable?

Mark 7:29

7:29 Then ⁴  he said to her, “Because you said this, you may go. The demon has left your daughter.”

Mark 8:29

8:29 He asked them, “But who do you say that I am?” Peter answered him, ⁵  “You are the Christ.” ⁶ 

Mark 10:43

10:43 But it is not this way among you. Instead whoever wants to be great among you must be your servant,

Mark 11:28

11:28 and said, “By what authority ⁷  are you doing these things? Or who gave you this authority to do these things?”

Mark 13:29

13:29 So also you, when you see these things happening, know ⁸  that he is near, right at the door.

Mark 14:48

14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ⁹ 

Mark 15:4

15:4 So Pilate asked him again, ¹⁰  “Have you nothing to say? See how many charges they are bringing against you!”

Mark 15:9

15:9 So Pilate asked them, ¹¹  “Do you want me to release the king of the Jews for you?”

---

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).

² tn Or “with you I am well pleased.”

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).

³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁵ tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”

⁶ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

⁷ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

⁸ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

⁹ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).

¹⁰ tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.

¹¹ tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.