Mark 9:11-50

9:11 Then ¹  they asked him, ²  “Why do the experts in the law ³  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.”

The Disciples’ Failure to Heal

9:14 When they came to the disciples, they saw a large crowd around them and experts in the law ⁴  arguing with them. 9:15 When the whole crowd saw him, they were amazed and ran ⁵  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 ⁶  they were not able to do so.” ⁷  9:19 He answered them, ⁸  “You ⁹  unbelieving ¹⁰  generation! How much longer ¹¹  must I be with you? How much longer must I endure ¹²  you? ¹³  Bring him to me.” 9:20 So they brought the boy ¹⁴  to him. When the spirit saw him, it immediately threw the boy into a convulsion. He ¹⁵  fell on the ground and rolled around, foaming at the mouth. 9:21 Jesus ¹⁶  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?’ ¹⁷  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 ¹⁸  the unclean spirit, ¹⁹  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 ²⁰  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, ²¹  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.” ²² 

Second Prediction of Jesus’ Death and Resurrection

9:30 They went out from there and passed through Galilee. But ²³  Jesus ²⁴  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. ²⁵  They ²⁶  will kill him, ²⁷  and after three days he will rise.” ²⁸  9:32 But they did not understand this statement and were afraid to ask him.

Questions About the Greatest

9:33 Then ²⁹  they came to Capernaum. ³⁰  After Jesus ³¹  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 ³²  one of these little children ³³  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

On Jesus’ Side

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, ³⁴  whoever gives you a cup of water because ³⁵  you bear Christ’s ³⁶  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 ³⁷  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 ³⁸  two hands and go into hell, ³⁹  to the unquenchable fire. 9:44 [[EMPTY]] ⁴⁰  9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have ⁴¹  two feet and be thrown into hell. 9:46 [[EMPTY]] ⁴²  9:47 If your eye causes you to sin, tear it out! ⁴³  It is better to enter into the kingdom of God with one eye than to have ⁴⁴  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. ⁴⁵  9:50 Salt ⁴⁶  is good, but if it loses its saltiness, ⁴⁷  how can you make it salty again? Have salt in yourselves, and be at peace with each other.”

[9:11]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:11]  ² tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[9:11]  ³ tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:14]  ⁴ tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:15]  ⁵ tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.

[9:18]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:18]  ⁷ tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[9:19]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Or “faithless.”

[9:19]  ¹¹ tn Grk “how long.”

[9:19]  ¹² tn Or “put up with.” See Num 11:12; Isa 46:4.

[9:19]  ¹³ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:20]  ¹⁴ tn Grk “him.”

[9:20]  ¹⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:21]  ¹⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[9:23]  ¹⁷ tc Most mss (A C³ Ψ 33 Ï) have τὸ εἰ δύνασαι πιστεῦσαι (to ei dunasai pisteusai, “if you are able to believe”), instead of τὸ εἰ δύνῃ (to ei dunh, “if you are able”; supported by א B C* L N* Δ Ë¹ 579 892 pc). Others have εἰ δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so D K Θ Ë¹³ 28 565 al), while still others have τοῦτο εἰ δύνῃ (touto ei dunh, “if you can [do] this”; so [Ì⁴⁵] W). The reading that best explains the rise of the others is τὸ εἰ δύνῃ. The neuter article indicates that the Lord is now quoting the boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunh, “if you are able to do anything”). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read τὸ εἰ δύνῃ as the protasis of a conditional clause of the Lord’s statement. As such, it would almost demand the infinitive πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι (“if you are able to believe, all things are possible…”). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative τοῦτο and dropped the infinitive. It is clear that scribes had difficulty with the original wording here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, τὸ εἰ δύνῃ is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic.

[9:25]  ¹⁸ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:25]  ¹⁹ sn Unclean spirit refers to an evil spirit.

[9:26]  ²⁰ 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]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:29]  ²² tc Most witnesses, even early and excellent ones (Ì^45vid א² A C D L W Θ Ψ Ë^1,13 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]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:30]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:31]  ²⁵ 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]  ²⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ²⁷ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ²⁸ 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]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ³⁰ map For location see Map1 D2; Map2 C3; Map3 B2.

[9:33]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:37]  ³² tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ³³ 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]  ³⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:41]  ³⁵ tn Grk “in [the] name that of Christ you are.”

[9:41]  ³⁶ tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:42]  ³⁷ 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]  ³⁸ tn Grk “than having.”

[9:43]  ³⁹ 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]  ⁴⁰ tc Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). Verses 44 and 46 are present in A D Θ Ë¹³ Ï lat sy^p,h, but lacking in important Alexandrian mss and several others (א B C L W Δ Ψ 0274 ˹ 28 565 892 2427 pc co). This appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[9:45]  ⁴¹ tn Grk “than having.”

[9:46]  ⁴² tc See tc note at the end of v. 43.

[9:47]  ⁴³ tn Grk “throw it out.”

[9:47]  ⁴⁴ tn Grk “than having.”

[9:49]  ⁴⁵ tc The earliest mss ([א] B L [W] Δ 0274 Ë^1,13 28* 565 700 pc sy^s sa) have the reading adopted by the translation. Codex Bezae (D) and several Itala read “Every sacrifice will be salted with salt.” The majority of other mss (A C Θ Ψ [2427] Ï lat sy^p,h) have both readings, “Everyone will be salted with fire, and every sacrifice will be salted with salt.” An early scribe may have written the LXX text of Lev 2:13 (“Every sacrifice offering of yours shall be salted with salt”) in the margin of his ms. At a later stage, copyists would either replace the text with this marginal note or add the note to the text. The longer reading thus seems to be the result of the conflation of the Alexandrian reading “salted with fire” and the Western reading “salted with salt.” The reading adopted by the text enjoys the best support and explains the other readings in the ms tradition.

[9:50]  ⁴⁶ 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]  ⁴⁷ 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. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.