“Look, I am sending my messenger ahead of you,
who will prepare your way, 2
9:28 Then, 6 after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”
10:17 Now 7 as Jesus 8 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?” 9
1 tc Instead of “in Isaiah the prophet” the majority of
2 sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
3 tn Grk “Behold my mother and my brothers.”
5 tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.
7 tn Grk “he spoke with them, and said to them.”
9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
11 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
13 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).
13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
14 tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.
15 tn Or “Master”; Grk ῥαββουνί (rabbouni).
16 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.
15 tn Grk “Truly (ἀμήν, amhn), I say to you.”
17 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
18 tn Grk “said emphatically.”
19 tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.
20 tn Grk “But so that”; the verb “has happened” is implied.
21 tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
22 tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).
23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
24 tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψc 067 Ë1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.
23 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
24 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).