Mark 1:19

1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ¹  boat mending nets.

Mark 2:10

2:10 But so that you may know ²  that the Son of Man ³  has authority on earth to forgive sins,” – he said to the paralytic ⁴  –

Mark 9:7

9:7 Then ⁵  a cloud ⁶  overshadowed them, ⁷  and a voice came from the cloud, “This is my one dear Son. ⁸  Listen to him!” ⁹ 

Mark 9:17

9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute.

Mark 10:35

The Request of James and John

10:35 Then ¹⁰  James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.”

Mark 10:45

10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom ¹¹  for many.”

Mark 10:47-48

10:47 When he heard that it was Jesus the Nazarene, he began to shout, ¹²  “Jesus, Son of David, ¹³  have mercy ¹⁴  on me!” 10:48 Many scolded ¹⁵  him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”

Mark 12:35

The Messiah: David’s Son and Lord

12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law ¹⁶  say that the Christ ¹⁷  is David’s son? ¹⁸ 

Mark 14:61-62

14:61 But he was silent and did not answer. Again the high priest questioned him, ¹⁹  “Are you the Christ, ²⁰  the Son of the Blessed One?” 14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ²¹  of the Power ²²  and coming with the clouds of heaven.” ²³ 

Mark 15:39

15:39 Now when the centurion, ²⁴  who stood in front of him, saw how he died, ²⁵  he said, “Truly this man was God’s Son!”

[1:19]  ¹ tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).

[2:10]  ² sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[2:10]  ³ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[2:10]  ⁴ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[9:7]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ⁴ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ⁵ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ⁶ 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).

[9:7]  ⁷ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[10:35]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:45]  ⁵ sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.

[10:47]  ⁶ tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.

[10:47]  ⁷ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[10:47]  ⁸ sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.

[10:48]  ⁷ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[12:35]  ⁸ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ⁹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:35]  ¹⁰ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[14:61]  ⁹ tn Grk “questioned him and said to him.”

[14:61]  ¹⁰ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:62]  ¹⁰ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[14:62]  ¹¹ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[14:62]  ¹² sn An allusion to Dan 7:13.

[15:39]  ¹¹ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[15:39]  ¹² tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”