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 3:28

3:28 I tell you the truth, ⁴  people will be forgiven for all sins, even all the blasphemies they utter. ⁵ 

Mark 7:11

7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ ⁶  (that is, a gift for God),

Mark 7:18

7:18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him?

Mark 10:27

10:27 Jesus looked at them and replied, “This is impossible for mere humans, ⁷  but not for God; all things are possible for God.”

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 ⁸  for many.”

Mark 15:39

15:39 Now when the centurion, ⁹  who stood in front of him, saw how he died, ¹⁰  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.

[3:28]  ⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[3:28]  ⁵ tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

[7:11]  ⁷ sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).

[10:27]  ¹⁰ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.

[10:45]  ¹³ 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.

[15:39]  ¹⁶ 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]  ¹⁷ tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”