Discovery BoxMark 8:31--10:52
Context8:31 Then 1 Jesus 2 began to teach them that the Son of Man must suffer 3 many things and be rejected by the elders, chief priests, and experts in the law, 4 and be killed, and after three days rise again. 8:32 He spoke openly about this. So 5 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.” 6
8:34 Then 7 Jesus 8 called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, 9 he must deny 10 himself, take up his cross, 11 and follow me. 8:35 For whoever wants to save his life 12 will lose it, 13 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 14 to gain the whole world, yet 15 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 16 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, 17 there are some standing here who will not 18 experience 19 death before they see the kingdom of God come with power.” 20
9:2 Six days later 21 Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, 22 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, 23 and they were talking with Jesus. 9:5 So 24 Peter said to Jesus, 25 “Rabbi, it is good for us to be here. Let us make three shelters 26 – one for you, one for Moses, and one for Elijah.” 9:6 (For they were afraid, and he did not know what to say.) 27 9:7 Then 28 a cloud 29 overshadowed them, 30 and a voice came from the cloud, “This is my one dear Son. 31 Listen to him!” 32 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 33 they asked him, 34 “Why do the experts in the law 35 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 36 arguing with them. 9:15 When the whole crowd saw him, they were amazed and ran 37 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 38 they were not able to do so.” 39 9:19 He answered them, 40 “You 41 unbelieving 42 generation! How much longer 43 must I be with you? How much longer must I endure 44 you? 45 Bring him to me.” 9:20 So they brought the boy 46 to him. When the spirit saw him, it immediately threw the boy into a convulsion. He 47 fell on the ground and rolled around, foaming at the mouth. 9:21 Jesus 48 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?’ 49 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 50 the unclean spirit, 51 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 52 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, 53 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.” 54
9:30 They went out from there and passed through Galilee. But 55 Jesus 56 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. 57 They 58 will kill him, 59 and after three days he will rise.” 60 9:32 But they did not understand this statement and were afraid to ask him.
9:33 Then 61 they came to Capernaum. 62 After Jesus 63 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 64 one of these little children 65 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, 66 whoever gives you a cup of water because 67 you bear Christ’s 68 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 69 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 70 two hands and go into hell, 71 to the unquenchable fire. 9:44 [[EMPTY]] 72 9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have 73 two feet and be thrown into hell. 9:46 [[EMPTY]] 74 9:47 If your eye causes you to sin, tear it out! 75 It is better to enter into the kingdom of God with one eye than to have 76 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. 77 9:50 Salt 78 is good, but if it loses its saltiness, 79 how can you make it salty again? Have salt in yourselves, and be at peace with each other.”
10:1 Then 80 Jesus 81 left that place and went to the region of Judea and 82 beyond the Jordan River. 83 Again crowds gathered to him, and again, as was his custom, he taught them. 10:2 Then some Pharisees 84 came, and to test him 85 they asked, “Is it lawful for a man to divorce his 86 wife?” 87 10:3 He answered them, 88 “What did Moses command you?” 10:4 They said, “Moses permitted a man to write a certificate of dismissal and to divorce her.” 89 10:5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts. 90 10:6 But from the beginning of creation he 91 made them male and female. 92 10:7 For this reason a man will leave his father and mother, 93 10:8 and the two will become one flesh. 94 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 95 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.” 96
10:13 Now 97 people were bringing little children to him for him to touch, 98 but the disciples scolded those who brought them. 99 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. 100 10:15 I tell you the truth, 101 whoever does not receive 102 the kingdom of God like a child 103 will never 104 enter it.” 10:16 After he took the children in his arms, he placed his hands on them and blessed them.
10:17 Now 105 as Jesus 106 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?” 107 10:18 Jesus said to him, “Why do you call me good? 108 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.’” 109 10:20 The man 110 said to him, “Teacher, I have wholeheartedly obeyed 111 all these laws 112 since my youth.” 113 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 114 to the poor, and you will have treasure 115 in heaven. Then come, follow me.” 10:22 But at this statement, the man 116 looked sad and went away sorrowful, for he was very rich. 117
10:23 Then 118 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, 119 “Children, how hard it is 120 to enter the kingdom of God! 10:25 It is easier for a camel 121 to go through the eye of a needle 122 than for a rich person to enter the kingdom of God.” 10:26 They were even more astonished and said 123 to one another, “Then 124 who can be saved?” 125 10:27 Jesus looked at them and replied, “This is impossible for mere humans, 126 but not for God; all things are possible for God.”
10:28 Peter began to speak to him, “Look, 127 we have left everything to follow you!” 128 10:29 Jesus said, “I tell you the truth, 129 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 130 a hundred times as much – homes, brothers, sisters, mothers, children, fields, all with persecutions 131 – and in the age to come, eternal life. 132 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. 133 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. 134 They will condemn him to death and will turn him over to the Gentiles. 10:34 They will mock him, spit on him, flog 135 him severely, and kill him. Yet 136 after three days, 137 he will rise again.”
10:35 Then 138 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?” 139 10:39 They said to him, “We are able.” 140 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.” 141
10:41 Now 142 when the other ten 143 heard this, 144 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 145 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 146 for many.”
10:46 They came to Jericho. 147 As Jesus 148 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, 149 “Jesus, Son of David, 150 have mercy 151 on me!” 10:48 Many scolded 152 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 153 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 154 Jesus said to him, 155 “What do you want me to do for you?” The blind man replied, “Rabbi, 156 let me see again.” 157 10:52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained 158 his sight and followed him on the road.
[8:31] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:31] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:31] 3 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] 4 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[8:32] 5 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] 7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:34] 8 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:34] 9 tn Grk “to follow after me.”
[8:34] 10 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] 11 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] 12 tn Or “soul” (throughout vv. 35-37).
[8:35] 13 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] 14 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[8:36] 15 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[8:38] 16 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] 17 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[9:1] 18 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[9:1] 19 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] 20 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] 21 tn Grk “And after six days.”
[9:2] 22 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] 23 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] 24 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
[9:5] 25 tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[9:5] 26 tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[9:6] 27 sn This is a parenthetical note by the author.
[9:7] 28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:7] 29 sn This cloud is the cloud of God’s presence and the voice is his as well.
[9:7] 30 tn Grk “And there came a cloud, surrounding them.”
[9:7] 31 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] 32 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] 33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:11] 34 tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[9:11] 35 tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.
[9:14] 36 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
[9:15] 37 tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.
[9:18] 38 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:18] 39 tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
[9:19] 40 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] 41 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] 44 tn Or “put up with.” See Num 11:12; Isa 46:4.
[9:19] 45 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[9:20] 47 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:21] 48 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[9:23] 49 tc Most
[9:25] 50 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[9:25] 51 sn Unclean spirit refers to an evil spirit.
[9:26] 52 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] 53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:29] 54 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] 55 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:30] 56 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:31] 57 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] 58 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:31] 59 tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.
[9:31] 60 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] 61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:33] 62 map For location see Map1 D2; Map2 C3; Map3 B2.
[9:33] 63 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:37] 64 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[9:37] 65 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] 66 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[9:41] 67 tn Grk “in [the] name that of Christ you are.”
[9:41] 68 tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:42] 69 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] 70 tn Grk “than having.”
[9:43] 71 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] 72 tc Most later
[9:45] 73 tn Grk “than having.”
[9:46] 74 tc See tc note at the end of v. 43.
[9:47] 75 tn Grk “throw it out.”
[9:47] 76 tn Grk “than having.”
[9:49] 77 tc The earliest
[9:50] 78 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] 79 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] 80 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:1] 81 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[10:1] 82 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] 83 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] 84 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] 85 tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.
[10:2] 86 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] 87 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] 88 tn Grk “But answering, he said to them.”
[10:4] 89 tn Grk “to divorce.” The pronoun has been supplied in the translation for clarity.
[10:5] 90 tn Grk “heart” (a collective singular).
[10:6] 91 tc Most
[10:6] 92 sn A quotation from Gen 1:27; 5:2.
[10:7] 93 tc ‡ The earliest witnesses, as well as a few other important
[10:8] 94 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] 95 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] 96 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] 97 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:13] 98 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] 99 tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most
[10:14] 100 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] 101 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:15] 102 sn On receive see John 1:12.
[10:15] 103 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] 104 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
[10:17] 105 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:17] 106 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:17] 107 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] 108 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] 109 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] 110 tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
[10:20] 111 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] 112 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[10:20] 113 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] 114 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] 115 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] 116 tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
[10:22] 117 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
[10:23] 118 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:24] 119 tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[10:24] 120 tc Most
[10:25] 121 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] 122 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] 123 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] 124 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
[10:26] 125 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[10:27] 126 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] 127 sn Peter wants reassurance that the disciples’ response and sacrifice has been noticed.
[10:28] 128 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[10:29] 129 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[10:30] 130 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
[10:30] 131 tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”
[10:30] 132 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] 133 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:33] 134 tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.
[10:34] 135 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] 136 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[10:34] 137 tc Most
[10:35] 138 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:38] 139 tn Grk “baptism I am baptized with.” This same change has been made in v. 39.
[10:39] 140 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] 141 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] 142 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[10:41] 144 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] 145 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] 146 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] 147 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:46] 148 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:47] 149 tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.
[10:47] 150 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] 151 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] 152 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] 153 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[10:51] 154 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:51] 155 tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.
[10:51] 156 tn Or “Master”; Grk ῥαββουνί (rabbouni).
[10:51] 157 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] 158 tn Or “received” (see the note on the phrase “let me see again” in v. 51).
