Bible Reading October 23 
Mark 7:1--10:52
Context7:1 Now 1 the Pharisees 2 and some of the experts in the law 3 who came from Jerusalem 4 gathered around him. 7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed. 7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, 5 holding fast to the tradition of the elders. 7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. 6 ) 7 7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat 8 with unwashed hands?” 7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:
‘This people honors me with their lips,
but their heart 9 is far from me.
7:7 They worship me in vain,
teaching as doctrine the commandments of men.’ 10
7:8 Having no regard 11 for the command of God, you hold fast to human tradition.” 12 7:9 He also said to them, “You neatly reject the commandment of God in order to set up 13 your tradition. 7:10 For Moses said, ‘Honor your father and your mother,’ 14 and, ‘Whoever insults his father or mother must be put to death.’ 15 7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ 16 (that is, a gift for God), 7:12 then you no longer permit him to do anything for his father or mother. 7:13 Thus you nullify 17 the word of God by your tradition that you have handed down. And you do many things like this.”
7:14 Then 18 he called the crowd again and said to them, “Listen to me, everyone, and understand. 7:15 There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him.”
7:16 [[EMPTY]] 197:17 Now 20 when Jesus 21 had left the crowd and entered the house, his disciples asked him about the parable. 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? 7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” 22 (This means all foods are clean.) 23 7:20 He said, “What comes out of a person defiles him. 7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, 7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. 7:23 All these evils come from within and defile a person.”
7:24 After Jesus 24 left there, he went to the region of Tyre. 25 When he went into a house, he did not want anyone to know, but 26 he was not able to escape notice. 7:25 Instead, a woman whose young daughter had an unclean spirit 27 immediately heard about him and came and fell at his feet. 7:26 The woman was a Greek, of Syrophoenician origin. She 28 asked him to cast the demon out of her daughter. 7:27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” 29 7:28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.” 7:29 Then 30 he said to her, “Because you said this, you may go. The demon has left your daughter.” 7:30 She went home and found the child lying on the bed, and the demon gone.
7:31 Then 31 Jesus 32 went out again from the region of Tyre 33 and came through Sidon 34 to the Sea of Galilee in the region of the Decapolis. 35 7:32 They brought to him a deaf man who had difficulty speaking, and they asked him to place his hands on him. 7:33 After Jesus 36 took him aside privately, away from the crowd, he put his fingers in the man’s 37 ears, and after spitting, he touched his tongue. 38 7:34 Then 39 he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”). 40 7:35 And immediately the man’s 41 ears were opened, his tongue loosened, and he spoke plainly. 7:36 Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more. 42 7:37 People were completely astounded and said, “He has done everything well. He even makes the deaf hear and the mute speak.”
8:1 In those days there was another large crowd with nothing to eat. So 43 Jesus 44 called his disciples and said to them, 8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat. 8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.” 8:4 His disciples answered him, “Where can someone get enough bread in this desolate place to satisfy these people?” 8:5 He asked them, “How many loaves do you have?” They replied, “Seven.” 8:6 Then 45 he directed the crowd to sit down on the ground. After he took the seven loaves and gave thanks, he broke them and began giving them to the disciples to serve. So 46 they served the crowd. 8:7 They also had a few small fish. After giving thanks for these, he told them to serve these as well. 8:8 Everyone 47 ate and was satisfied, and they picked up the broken pieces left over, seven baskets full. 8:9 There were about four thousand 48 who ate. 49 Then he dismissed them. 50 8:10 Immediately he got into a boat with his disciples and went to the district of Dalmanutha. 51
8:11 Then the Pharisees 52 came and began to argue with Jesus, asking for 53 a sign from heaven 54 to test him. 8:12 Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth, 55 no sign will be given to this generation.” 8:13 Then 56 he left them, got back into the boat, and went to the other side.
8:14 Now 57 they had forgotten to take bread, except for one loaf they had with them in the boat. 8:15 And Jesus 58 ordered them, 59 “Watch out! Beware of the yeast of the Pharisees 60 and the yeast of Herod!” 8:16 So they began to discuss with one another about having no bread. 61 8:17 When he learned of this, 62 Jesus said to them, “Why are you arguing 63 about having no bread? Do you still not see or understand? Have your hearts been hardened? 8:18 Though you have eyes, don’t you see? And though you have ears, can’t you hear? 64 Don’t you remember? 8:19 When I broke the five loaves for the five thousand, how many baskets full of pieces did you pick up?” They replied, “Twelve.” 8:20 “When I broke the seven loaves for the four thousand, how many baskets full of pieces did you pick up?” They replied, 65 “Seven.” 8:21 Then 66 he said to them, “Do you still not understand?” 67
8:22 Then 68 they came to Bethsaida. They brought a blind man to Jesus 69 and asked him to touch him. 8:23 He took the blind man by the hand and brought him outside of the village. Then 70 he spit on his eyes, placed his hands on his eyes 71 and asked, “Do you see anything?” 8:24 Regaining his sight 72 he said, “I see people, but they look like trees walking.” 8:25 Then Jesus 73 placed his hands on the man’s 74 eyes again. And he opened his eyes, 75 his sight was restored, and he saw everything clearly. 8:26 Jesus 76 sent him home, saying, “Do not even go into the village.” 77
8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. 78 On the way he asked his disciples, 79 “Who do people say that I am?” 8:28 They said, 80 “John the Baptist, others say Elijah, 81 and still others, one of the prophets.” 8:29 He asked them, “But who do you say that I am?” Peter answered him, 82 “You are the Christ.” 83 8:30 Then 84 he warned them not to tell anyone about him. 85
8:31 Then 86 Jesus 87 began to teach them that the Son of Man must suffer 88 many things and be rejected by the elders, chief priests, and experts in the law, 89 and be killed, and after three days rise again. 8:32 He spoke openly about this. So 90 Peter took him aside and began to rebuke him. 8:33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.” 91
8:34 Then 92 Jesus 93 called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, 94 he must deny 95 himself, take up his cross, 96 and follow me. 8:35 For whoever wants to save his life 97 will lose it, 98 but whoever loses his life for my sake and for the gospel will save it. 8:36 For what benefit is it for a person 99 to gain the whole world, yet 100 forfeit his life? 8:37 What can a person give in exchange for his life? 8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him 101 when he comes in the glory of his Father with the holy angels.” 9:1 And he said to them, “I tell you the truth, 102 there are some standing here who will not 103 experience 104 death before they see the kingdom of God come with power.” 105
9:2 Six days later 106 Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, 107 9:3 and his clothes became radiantly white, more so than any launderer in the world could bleach them. 9:4 Then Elijah appeared before them along with Moses, 108 and they were talking with Jesus. 9:5 So 109 Peter said to Jesus, 110 “Rabbi, it is good for us to be here. Let us make three shelters 111 – one for you, one for Moses, and one for Elijah.” 9:6 (For they were afraid, and he did not know what to say.) 112 9:7 Then 113 a cloud 114 overshadowed them, 115 and a voice came from the cloud, “This is my one dear Son. 116 Listen to him!” 117 9:8 Suddenly when they looked around, they saw no one with them any more except Jesus.
9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead. 9:10 They kept this statement to themselves, discussing what this rising from the dead meant.
9:11 Then 118 they asked him, 119 “Why do the experts in the law 120 say that Elijah must come first?” 9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised? 9:13 But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.”
9:14 When they came to the disciples, they saw a large crowd around them and experts in the law 121 arguing with them. 9:15 When the whole crowd saw him, they were amazed and ran 122 at once and greeted him. 9:16 He asked them, “What are you arguing about with them?” 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. 9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but 123 they were not able to do so.” 124 9:19 He answered them, 125 “You 126 unbelieving 127 generation! How much longer 128 must I be with you? How much longer must I endure 129 you? 130 Bring him to me.” 9:20 So they brought the boy 131 to him. When the spirit saw him, it immediately threw the boy into a convulsion. He 132 fell on the ground and rolled around, foaming at the mouth. 9:21 Jesus 133 asked his father, “How long has this been happening to him?” And he said, “From childhood. 9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.” 9:23 Then Jesus said to him, “‘If you are able?’ 134 All things are possible for the one who believes.” 9:24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”
9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked 135 the unclean spirit, 136 saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.” 9:26 It shrieked, threw him into terrible convulsions, and came out. The boy 137 looked so much like a corpse that many said, “He is dead!” 9:27 But Jesus gently took his hand and raised him to his feet, and he stood up.
9:28 Then, 138 after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?” 9:29 He told them, “This kind can come out only by prayer.” 139
9:30 They went out from there and passed through Galilee. But 140 Jesus 141 did not want anyone to know, 9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. 142 They 143 will kill him, 144 and after three days he will rise.” 145 9:32 But they did not understand this statement and were afraid to ask him.
9:33 Then 146 they came to Capernaum. 147 After Jesus 148 was inside the house he asked them, “What were you discussing on the way?” 9:34 But they were silent, for on the way they had argued with one another about who was the greatest. 9:35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.” 9:36 He took a little child and had him stand among them. Taking him in his arms, he said to them, 9:37 “Whoever welcomes 149 one of these little children 150 in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”
9:38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.” 9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me. 9:40 For whoever is not against us is for us. 9:41 For I tell you the truth, 151 whoever gives you a cup of water because 152 you bear Christ’s 153 name will never lose his reward.
9:42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone 154 tied around his neck and to be thrown into the sea. 9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have 155 two hands and go into hell, 156 to the unquenchable fire. 9:44 [[EMPTY]] 157 9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have 158 two feet and be thrown into hell. 9:46 [[EMPTY]] 159 9:47 If your eye causes you to sin, tear it out! 160 It is better to enter into the kingdom of God with one eye than to have 161 two eyes and be thrown into hell, 9:48 where their worm never dies and the fire is never quenched. 9:49 Everyone will be salted with fire. 162 9:50 Salt 163 is good, but if it loses its saltiness, 164 how can you make it salty again? Have salt in yourselves, and be at peace with each other.”
10:1 Then 165 Jesus 166 left that place and went to the region of Judea and 167 beyond the Jordan River. 168 Again crowds gathered to him, and again, as was his custom, he taught them. 10:2 Then some Pharisees 169 came, and to test him 170 they asked, “Is it lawful for a man to divorce his 171 wife?” 172 10:3 He answered them, 173 “What did Moses command you?” 10:4 They said, “Moses permitted a man to write a certificate of dismissal and to divorce her.” 174 10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. 175 10:6 But from the beginning of creation he 176 made them male and female. 177 10:7 For this reason a man will leave his father and mother, 178 10:8 and the two will become one flesh. 179 So they are no longer two, but one flesh. 10:9 Therefore what God has joined together, let no one separate.”
10:10 In the house once again, the disciples asked him about this. 10:11 So 180 he told them, “Whoever divorces his wife and marries another commits adultery against her. 10:12 And if she divorces her husband and marries another, she commits adultery.” 181
10:13 Now 182 people were bringing little children to him for him to touch, 183 but the disciples scolded those who brought them. 184 10:14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these. 185 10:15 I tell you the truth, 186 whoever does not receive 187 the kingdom of God like a child 188 will never 189 enter it.” 10:16 After he took the children in his arms, he placed his hands on them and blessed them.
10:17 Now 190 as Jesus 191 was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” 192 10:18 Jesus said to him, “Why do you call me good? 193 No one is good except God alone. 10:19 You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” 194 10:20 The man 195 said to him, “Teacher, I have wholeheartedly obeyed 196 all these laws 197 since my youth.” 198 10:21 As Jesus looked at him, he felt love for him and said, “You lack one thing. Go, sell whatever you have and give the money 199 to the poor, and you will have treasure 200 in heaven. Then come, follow me.” 10:22 But at this statement, the man 201 looked sad and went away sorrowful, for he was very rich. 202
10:23 Then 203 Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!” 10:24 The disciples were astonished at these words. But again Jesus said to them, 204 “Children, how hard it is 205 to enter the kingdom of God! 10:25 It is easier for a camel 206 to go through the eye of a needle 207 than for a rich person to enter the kingdom of God.” 10:26 They were even more astonished and said 208 to one another, “Then 209 who can be saved?” 210 10:27 Jesus looked at them and replied, “This is impossible for mere humans, 211 but not for God; all things are possible for God.”
10:28 Peter began to speak to him, “Look, 212 we have left everything to follow you!” 213 10:29 Jesus said, “I tell you the truth, 214 there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel 10:30 who will not receive in this age 215 a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions 216 – and in the age to come, eternal life. 217 10:31 But many who are first will be last, and the last first.”
10:32 They were on the way, going up to Jerusalem. 218 Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him. 10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. 219 They will condemn him to death and will turn him over to the Gentiles. 10:34 They will mock him, spit on him, flog 220 him severely, and kill him. Yet 221 after three days, 222 he will rise again.”
10:35 Then 223 James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.” 10:36 He said to them, “What do you want me to do for you?” 10:37 They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.” 10:38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?” 224 10:39 They said to him, “We are able.” 225 Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience, 10:40 but to sit at my right or at my left is not mine to give. It is for those for whom it has been prepared.” 226
10:41 Now 227 when the other ten 228 heard this, 229 they became angry with James and John. 10:42 Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them. 10:43 But it is not this way among you. Instead whoever wants to be great among you must be your servant, 10:44 and whoever wants to be first among you must be the slave 230 of all. 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 231 for many.”
10:46 They came to Jericho. 232 As Jesus 233 and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road. 10:47 When he heard that it was Jesus the Nazarene, he began to shout, 234 “Jesus, Son of David, 235 have mercy 236 on me!” 10:48 Many scolded 237 him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!” 10:49 Jesus stopped and said, “Call him.” So 238 they called the blind man and said to him, “Have courage! Get up! He is calling you.” 10:50 He threw off his cloak, jumped up, and came to Jesus. 10:51 Then 239 Jesus said to him, 240 “What do you want me to do for you?” The blind man replied, “Rabbi, 241 let me see again.” 242 10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained 243 his sight and followed him on the road.
[7:1] 1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[7:1] 2 sn See the note on Pharisees in 2:16.
[7:1] 3 tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[7:1] 4 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:3] 5 tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).
[7:4] 6 tc Several important witnesses (Ì45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of
[7:4] 7 sn Verses 3-4 represent parenthetical remarks by the author, giving background information.
[7:6] 9 tn The term “heart” is a collective singular in the Greek text.
[7:7] 10 sn A quotation from Isa 29:13.
[7:8] 11 tn Grk “Having left the command.”
[7:8] 12 tc The majority of
[7:9] 13 tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë1 28 565 2542 it sys,p Cyp. The majority of
[7:10] 14 sn A quotation from Exod 20:12; Deut 5:16.
[7:10] 15 sn A quotation from Exod 21:17; Lev 20:9.
[7:11] 16 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).
[7:13] 17 tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.
[7:14] 18 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:16] 19 tc Most later
[7:17] 20 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[7:17] 21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:19] 22 tn Or “into the latrine.”
[7:19] 23 sn This is a parenthetical note by the author.
[7:24] 24 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[7:24] 25 tc Most
[7:24] 26 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[7:25] 27 sn Unclean spirit refers to an evil spirit.
[7:26] 28 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[7:27] 29 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”
[7:29] 30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:31] 31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:31] 32 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:31] 33 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[7:31] 34 map For location see Map1 A1; JP3 F3; JP4 F3.
[7:31] 35 sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.
[7:33] 36 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:33] 37 tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.
[7:33] 38 sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.
[7:34] 39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:34] 40 sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.
[7:35] 41 tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.
[7:36] 42 tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”
[8:1] 43 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
[8:1] 44 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:6] 45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:6] 46 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[8:9] 48 sn The parallel in Matt 15:32-39 notes that the four thousand were only men, a point not made explicit in Mark.
[8:9] 49 tn The words “who ate” are not in the Greek text but have been supplied for clarity.
[8:9] 50 sn Mark 8:1-10. Many commentators, on the basis of similarities between this account of the feeding of the multitude (8:1-10) and that in 6:30-44, have argued that there is only one event referred to in both passages. While there are similarities in language and in the response of the disciples, there are also noticeable differences, including the different number present on each occasion (i.e., 5,000 in chap. 6 and 4,000 here). In the final analysis, the fact that Jesus refers to two distinct feedings in 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44.
[8:10] 51 sn The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.
[8:11] 52 sn See the note on Pharisees in 2:16.
[8:11] 53 tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.
[8:11] 54 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[8:12] 55 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[8:13] 56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:14] 57 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:15] 58 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:15] 59 tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[8:15] 60 sn See the note on Pharisees in 2:16.
[8:16] 61 tn Grk “And they were discussing with one another that they had no bread.”
[8:17] 62 tn Or “becoming aware of it.”
[8:18] 64 tn Grk “do you not hear?”
[8:20] 65 tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א pc; οἱ δὲ εἶπον (Joi de eipon) is the reading of Ì45 A D W Θ Ë1,13 33 Ï it; and καὶ λέγουσιν αὐτῷ (kai legousin autw) is supported by B C L (Δ 579 892) 2427 pc. The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (Ì45 א A D W Θ Ë1,13 33 Ï it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA27 puts αὐτῷ in brackets, indicating some doubt as to its authenticity.
[8:21] 66 tn Here καί (kai) has been translated as “Then” to indicate the implied sequence in the narrative.
[8:21] 67 sn Do you still not understand? The disciples in Mark’s Gospel often misunderstood the miracles of Jesus as well as his teaching. Between Matthew, Mark, and Luke, Mark paints the most revealing portrait of the shortcomings of the Twelve (cf. 6:51-52; 7:17-19; 8:1-10, 14-21, 27-30, 33; 9:5, 10, 33; 10:28, 35-45; 14:19, 29-31, 32-37, 50, 66-72).
[8:22] 68 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:22] 69 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:23] 70 tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:23] 71 tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.
[8:24] 72 tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”
[8:25] 73 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:25] 74 tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.
[8:25] 75 tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).
[8:26] 76 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[8:26] 77 tc Codex Bezae (D) replaces “Do not even go into the village” with “Go to your house, and do not tell anyone, not even in the village.” Other
[8:27] 78 map Fpr location see Map1 C1; Map2 F4.
[8:27] 79 tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.
[8:28] 80 tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[8:28] 81 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[8:29] 82 tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”
[8:29] 83 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[8:30] 84 tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.
[8:30] 85 sn Mark 8:27-10:52. The entire section 8:27-10:52 is built around three passion predictions of Jesus (8:31; 9:31; 10:33). These predictions form the structure of the section, the content for the section (Jesus’ suffering, death, and the meaning of genuine discipleship) and the mood of the section (i.e., a somber mood). What is interesting is that after each passion prediction, Mark records both the misunderstanding of the disciples and then Jesus’ teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (8:34-38); (2) humility and serving (9:33-37); (3) suffering, humble service, and not lording it over people (10:35-45). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292-94.
[8:31] 86 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:31] 87 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:31] 88 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[8:31] 89 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[8:32] 90 tn Here καί (kai) has been translated as “So” to indicate Peter’s rebuke is in response to Jesus’ teaching about the suffering of the Son of Man.
[8:34] 92 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:34] 93 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:34] 94 tn Grk “to follow after me.”
[8:34] 95 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[8:34] 96 sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[8:35] 97 tn Or “soul” (throughout vv. 35-37).
[8:35] 98 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[8:36] 99 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[8:36] 100 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[8:38] 101 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
[9:1] 102 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[9:1] 103 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[9:1] 104 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[9:1] 105 sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.
[9:2] 106 tn Grk “And after six days.”
[9:2] 107 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
[9:4] 108 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
[9:5] 109 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
[9:5] 110 tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[9:5] 111 tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[9:6] 112 sn This is a parenthetical note by the author.
[9:7] 113 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:7] 114 sn This cloud is the cloud of God’s presence and the voice is his as well.
[9:7] 115 tn Grk “And there came a cloud, surrounding them.”
[9:7] 116 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] 117 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.
[9:11] 118 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:11] 119 tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[9:11] 120 tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.
[9:14] 121 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
[9:15] 122 tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.
[9:18] 123 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:18] 124 tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
[9:19] 125 tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.
[9:19] 126 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[9:19] 129 tn Or “put up with.” See Num 11:12; Isa 46:4.
[9:19] 130 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[9:20] 132 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:21] 133 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[9:23] 134 tc Most
[9:25] 135 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[9:25] 136 sn Unclean spirit refers to an evil spirit.
[9:26] 137 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:28] 138 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:29] 139 tc Most witnesses, even early and excellent ones (Ì45vid א2 A C D L W Θ Ψ Ë1,13 33 Ï lat co), have “and fasting” (καὶ νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (א* B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.
[9:30] 140 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:30] 141 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:31] 142 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[9:31] 143 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:31] 144 tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.
[9:31] 145 sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.
[9:33] 146 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:33] 147 map For location see Map1 D2; Map2 C3; Map3 B2.
[9:33] 148 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:37] 149 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[9:37] 150 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
[9:41] 151 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[9:41] 152 tn Grk “in [the] name that of Christ you are.”
[9:41] 153 tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:42] 154 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Matt 18:6.
[9:43] 155 tn Grk “than having.”
[9:43] 156 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.
[9:44] 157 tc Most later
[9:45] 158 tn Grk “than having.”
[9:46] 159 tc See tc note at the end of v. 43.
[9:47] 160 tn Grk “throw it out.”
[9:47] 161 tn Grk “than having.”
[9:49] 162 tc The earliest
[9:50] 163 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[9:50] 164 sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[10:1] 165 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:1] 166 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[10:1] 167 tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C2 D W Δ Θ Ë1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.
[10:1] 168 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
[10:2] 169 tc The Western text (D it) and a few others have only καί (kai) here, rather than καὶ προσελθόντες Φαρισαῖοι (kai proselqonte" Farisaioi, here translated as “then some Pharisees came”). The longer reading, a specific identification of the subject, may have been prompted by the parallel in Matt 19:3. The fact that the
[10:2] 170 tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.
[10:2] 171 tn The personal pronoun “his” is not in the Greek text, but is certainly implied and has been supplied in the English translation to clarify the sense of the statement (cf. “his wife” in 10:7).
[10:2] 172 tn The particle εἰ (ei) is often used to introduce both indirect and direct questions. Thus, another possible translation is to take this as an indirect question: “They asked him if it were lawful for a man to divorce his wife.” See BDF §440.3.
[10:3] 173 tn Grk “But answering, he said to them.”
[10:4] 174 tn Grk “to divorce.” The pronoun has been supplied in the translation for clarity.
[10:5] 175 tn Grk “heart” (a collective singular).
[10:6] 176 tc Most
[10:6] 177 sn A quotation from Gen 1:27; 5:2.
[10:7] 178 tc ‡ The earliest witnesses, as well as a few other important
[10:8] 179 sn A quotation from Gen 2:24. The “two” refers to husband and wife, not father and mother mentioned in the previous verse. See the tc note on “mother” in v. 7 for discussion.
[10:11] 180 tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).
[10:12] 181 sn It was not uncommon in Jesus’ day for a Jewish man to divorce his wife, but it was extremely rare for a wife to initiate such an action against her husband, since among many things it would have probably left her destitute and without financial support. Mark’s inclusion of the statement And if she divorces her husband and marries another, she commits adultery (v. 12) reflects more the problem of the predominantly Gentile church in Rome to which he was writing. As such it may be an interpretive and parenthetical comment by the author rather than part of the saying by Jesus, which would stop at the end of v. 11. As such it should then be placed in parentheses. Further NT passages that deal with the issue of divorce and remarriage are Matt 5:31-32; 19:1-12; Luke 16:18; 1 Cor 7.
[10:13] 182 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:13] 183 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. v. 16; also BDAG 126 s.v. ἅπτω 2.c).
[10:13] 184 tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most
[10:14] 185 sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[10:15] 186 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:15] 187 sn On receive see John 1:12.
[10:15] 188 sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
[10:15] 189 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
[10:17] 190 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:17] 191 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:17] 192 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).
[10:18] 193 sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
[10:19] 194 sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.
[10:20] 195 tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
[10:20] 196 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[10:20] 197 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[10:20] 198 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
[10:21] 199 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
[10:21] 200 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[10:22] 201 tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
[10:22] 202 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[10:23] 203 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:24] 204 tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[10:24] 205 tc Most
[10:25] 206 tc A few witnesses (Ë13 28 579 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
[10:25] 207 sn The referent of the eye of a needle is a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).
[10:26] 208 tn Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.
[10:26] 209 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
[10:26] 210 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[10:27] 211 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.
[10:28] 212 sn Peter wants reassurance that the disciples’ response and sacrifice has been noticed.
[10:28] 213 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[10:29] 214 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:30] 215 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
[10:30] 216 tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”
[10:30] 217 sn Note that Mark (see also Matt 19:29; Luke 10:25, 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
[10:32] 218 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:33] 219 tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.
[10:34] 220 tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[10:34] 221 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[10:34] 222 tc Most
[10:35] 223 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:38] 224 tn Grk “baptism I am baptized with.” This same change has been made in v. 39.
[10:39] 225 sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.
[10:40] 226 sn After the first passion prediction in 8:31 Jesus rebuked Peter as having been used by Satan. After the second passion prediction in 9:31 the disciples were concerned about who would be the greatest in the kingdom. After the third passion prediction in 10:33 James and John asked for positions of honor and rulership in the kingdom, revealing their complete misunderstanding of the nature of the kingdom and exposing their inadequacy as true disciples of Jesus. Jesus replied that such positions were for those for whom it has been prepared.
[10:41] 227 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:41] 229 tn The word “this” is not in the Greek text, but is supplied. Direct objects were often omitted in Greek when clear from the context.
[10:44] 230 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[10:45] 231 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.
[10:46] 232 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:46] 233 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:47] 234 tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.
[10:47] 235 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] 236 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] 237 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
[10:49] 238 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[10:51] 239 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:51] 240 tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.
[10:51] 241 tn Or “Master”; Grk ῥαββουνί (rabbouni).
[10:51] 242 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.
[10:52] 243 tn Or “received” (see the note on the phrase “let me see again” in v. 51).
