Mark 10:51

10:51 Then ¹  Jesus said to him, ²  “What do you want me to do for you?” The blind man replied, “Rabbi, ³  let me see again.” ⁴ 

Mark 10:1

Divorce

10:1 Then ⁵  Jesus ⁶  left that place and went to the region of Judea and ⁷  beyond the Jordan River. ⁸  Again crowds gathered to him, and again, as was his custom, he taught them.

Mark 3:5-15

3:5 After looking around ⁹  at them in anger, grieved by the hardness of their hearts, ¹⁰  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ¹¹  3:6 So ¹²  the Pharisees ¹³  went out immediately and began plotting with the Herodians, ¹⁴  as to how they could assassinate ¹⁵  him.

Crowds by the Sea

3:7 Then ¹⁶  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ¹⁷  And from Judea, 3:8 Jerusalem, ¹⁸  Idumea, beyond the Jordan River, ¹⁹  and around Tyre ²⁰  and Sidon ²¹  a great multitude came to him when they heard about the things he had done. 3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd ²²  would not press toward him. 3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him. 3:11 And whenever the unclean spirits ²³  saw him, they fell down before him and cried out, “You are the Son of God.” 3:12 But ²⁴  he sternly ordered them not to make him known. ²⁵ 

Appointing the Twelve Apostles

3:13 Now ²⁶  Jesus went up the mountain ²⁷  and called for those he wanted, and they came to him. 3:14 He ²⁸  appointed twelve (whom he named apostles ²⁹ ), ³⁰  so that they would be with him and he could send them to preach 3:15 and to have authority to cast out demons.

John 15:7

15:7 If you remain ³¹  in me and my words remain ³²  in you, ask whatever you want, and it will be done for you. ³³ 

[10:51]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:51]  ² tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.

[10:51]  ³ tn Or “Master”; Grk ῥαββουνί (rabbouni).

[10:51]  ⁴ 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.

[10:1]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ⁷ 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 Ë^1,13 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]  ⁸ 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”).

[3:5]  ⁹ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ¹⁰ tn This term is a collective singular in the Greek text.

[3:5]  ¹¹ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[3:6]  ¹² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[3:6]  ¹³ sn See the note on Pharisees in 2:16.

[3:6]  ¹⁴ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

[3:6]  ¹⁵ tn Grk “destroy.”

[3:7]  ¹⁶ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ¹⁷ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[3:8]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:8]  ¹⁹ 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”).

[3:8]  ²⁰ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[3:8]  ²¹ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[3:9]  ²² tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[3:11]  ²³ sn Unclean spirits refers to evil spirits.

[3:12]  ²⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:12]  ²⁵ sn Jesus did not permit the demons to make him known because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (14:61-62).

[3:13]  ²⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:13]  ²⁷ tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").

[3:14]  ²⁸ tn Grk “And he.”

[3:14]  ²⁹ sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[3:14]  ³⁰ tc The phrase “whom he named apostles” is lacking in the majority of mss (A C² [D] L ˹ 33 Ï latt sy). Several primary Alexandrian and Caesarean witnesses (א B [C* W] Θ Ë¹³ 28 pc co) include the phrase, so the external evidence is strongly in favor of this reading, especially since Alexandrian witnesses tend to witness to the shorter reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. Thus the inclusion of this phrase is supported by both internal and external evidence and should be regarded as more likely original than the omission.

[15:7]  ³¹ tn Or “reside.”

[15:7]  ³² tn Or “reside.”

[15:7]  ³³ sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.