Mark 2:10

2:10 But so that you may know ¹  that the Son of Man ²  has authority on earth to forgive sins,” – he said to the paralytic ³  –

Mark 3:11

3:11 And whenever the unclean spirits ⁴  saw him, they fell down before him and cried out, “You are the Son of God.”

Mark 3:17

3:17 to James and his brother John, the sons of Zebedee, ⁵  he gave the name Boanerges (that is, “sons of thunder”);

Mark 3:28

3:28 I tell you the truth, ⁶  people will be forgiven for all sins, even all the blasphemies they utter. ⁷ 

Mark 9:7

9:7 Then ⁸  a cloud ⁹  overshadowed them, ¹⁰  and a voice came from the cloud, “This is my one dear Son. ¹¹  Listen to him!” ¹² 

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 ¹³  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 ¹⁴  for many.”

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 ¹⁵  say that the Christ ¹⁶  is David’s son? ¹⁷ 

Mark 12:37

12:37 If David himself calls him ‘Lord,’ how can he be his son?” ¹⁸  And the large crowd was listening to him with delight.

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 ¹⁹  – except the Father.

Mark 15:39

15:39 Now when the centurion, ²⁰  who stood in front of him, saw how he died, ²¹  he said, “Truly this man was God’s Son!”

[2:10]  ¹ 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]  ² 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]  ³ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[3:11]  ⁴ sn Unclean spirits refers to evil spirits.

[3:17]  ⁷ tn Grk “to James, the son of Zebedee, and John, the brother of James.”

[3:28]  ¹⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[3:28]  ¹¹ tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

[9:7]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ¹⁴ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ¹⁵ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ¹⁶ 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]  ¹⁷ 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]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:45]  ¹⁹ 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.

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

[12:35]  ²³ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:35]  ²⁴ 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.

[12:37]  ²⁵ 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).

[13:32]  ²⁸ 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.

[15:39]  ³¹ 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]  ³² tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”