55 Markan Christology and the Omission Of υἱοῦ θεοῦ in Mark 1:1 11:10; 12:35-37) because it must be supplemented by an emphasis upon Jesus’ passion in chapters 14-15.34 The title “Son of David” is first employ- ed by Bartimaeus whose healing serves as the concluding element of the frame around the teaching about the cross in 8:27-10:45 which begins with the two-step healing of the blind man in Mk. 8:22-26. Just as the title “Messiah” is identified by Mark with partial sight (8:23-25,32a) until one receives the additional spiritual insight into Jesus as the suffering Son of Man (8:31), so Bartimaeus experiences full sight by not only calling Jesus “Son of David” (10:47-48) but also by following along the way (10:52) to Jesus’ passion in Jerusalem.35 Bartimaeus thus becomes the paradigm disciple. In addition, the identification of the title “Son of David” with the healing tradition (Mt. 9:27; 12:23; 15:22; 20:30; 21:9 connected with highest heaven; Mk. 10:47) alters the conception of a political Messiah so that the term can more appropriately apply to Jesus. The titles “Son of God” and “Son of Man” are appropriate monikers for Jesus according to Markan theology since they express both Jesus’ glory and his suffering. The designation “Son of God” is employed when Jesus displays his glory (1:11; 9:7) and his passion (15:39). An eschato- logical splitting (σχίζω) of the heavens and the temple veil occur when Jesus is baptized with power (1:10) but also when he is crucified in weakness (15:38). At Jesus’ baptism the voice from heaven alludes to a combination of Ps. 2:7 with Is. 42:1 so that a Son of David royal Christo- logy is set alongside suffering servant terminology. Then, when the voice from heaven speaks again at Jesus’ transfiguration (9:7), the disciples misunderstand the message (9:5-6) because they must first follow Jesus down the mountain to the cross (9:11-13). Finally, the confession of the Gentile centurion becomes the third “voice from heaven” where Jesus’ true identity is proclaimed to all nations. The timing of the confession at the precise point of Jesus’ death indicates that the title “Son of God” includes within it an acknowledgement of Jesus’ suffering36. Likewise, the title “Son of God” is assigned to Jesus when Mark talks about the coming of the glorious Day of the Lord (13:32), but also when the beloved Son is killed by the tenants (12:6). Kingsbury, Christology, 108, states, “Nevertheless, Mark furthermore shows that ‘cor- 34 rect’ as it is to apply the title Son of David to Jesus, it, like the title the Messiah in 8:29, only ‘insufficiently’ describes him.” (see also pp. 113 -114). Matera, “Prologue as Interpretive Key,” 299 explains, “Only Bartimaeus, who ac- 35 claims Jesus as the Son of David (10:47-48), seems to understand something of Jesus’ person inasmuch as he follows him ‘on the way’ (10:52), an expression which refers to the destiny facing Jesus.” Likewise, the title “Son of God” is assigned to Jesus when Mark talks about the com- 36 ing of the glorious Day of the Lord (13:32), but also when the beloved Son is killed by the tenants (12:6).