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’ ¹  (that is, a gift for God),

Mark 8:29

8:29 He asked them, “But who do you say that I am?” Peter answered him, ²  “You are the Christ.” ³ 

Mark 9:7

9:7 Then ⁴  a cloud ⁵  overshadowed them, ⁶  and a voice came from the cloud, “This is my one dear Son. ⁷  Listen to him!” ⁸ 

Mark 10:51

10:51 Then ⁹  Jesus said to him, ¹⁰  “What do you want me to do for you?” The blind man replied, “Rabbi, ¹¹  let me see again.” ¹² 

Mark 12:29

12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one.

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 ¹³  say that the Christ ¹⁴  is David’s son? ¹⁵ 

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 ¹⁶  – except the Father.

Mark 14:18

14:18 While they were at the table ¹⁷  eating, Jesus said, “I tell you the truth, ¹⁸  one of you eating with me will betray me.” ¹⁹ 

Mark 15:32

15:32 Let the Christ, ²⁰  the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. ²¹ 

[7:11]  ¹ 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).

[8:29]  ² tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”

[8:29]  ³ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[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.

[10:51]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:51]  ⁵ tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.

[10:51]  ⁶ tn Or “Master”; Grk ῥαββουνί (rabbouni).

[10:51]  ⁷ tn Grk “that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[12:35]  ⁵ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ⁶ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:35]  ⁷ 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.

[13:32]  ⁶ 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.

[14:18]  ⁷ tn Grk “while they were reclined at the table.”

[14:18]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:18]  ⁹ tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

[15:32]  ⁸ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:32]  ⁹ sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).