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 2:5

2:5 When Jesus saw their ³  faith, he said to the paralytic, “Son, your sins are forgiven.” ⁴ 

Mark 3:11

3:11 And whenever the unclean spirits ⁵  saw him, they fell down before him and cried out, “You are the Son of God.”

Mark 3:18

3:18 and Andrew, Philip, Bartholomew, ⁶  Matthew, Thomas, ⁷  James the son of Alphaeus, Thaddaeus, ⁸  Simon the Zealot, ⁹ 

Mark 12:37

12:37 If David himself calls him ‘Lord,’ how can he be his son?” ¹⁰  And the large crowd was listening to him with delight.

Mark 13:26

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

Mark 13:32

Be Ready!

13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son ¹³  – except the Father.

[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.”

[2:5]  ³ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[2:5]  ⁴ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[3:11]  ⁵ sn Unclean spirits refers to evil spirits.

[3:18]  ⁷ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[3:18]  ⁸ sn This is the “doubting Thomas” of John 20:24-29.

[3:18]  ⁹ tc This disciple is called Λεββαῖον (Lebbaion, “Lebbaeus”) in D it; see the discussion of the parallel text in Matt 10:3 where conflation occurs among other witnesses as well.

[3:18]  ¹⁰ tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.

[12:37]  ⁹ tn Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[13:26]  ¹¹ tn Grk “they.”

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

[13:32]  ¹³ sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.