Mark 7:1--10:52

Breaking Human Traditions

7:1 Now the Pharisees and some of the experts in the law who came from Jerusalem 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, 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.) 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 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 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]] 19 

7:17 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.”

A Syrophoenician Woman’s Faith

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.

Healing a Deaf Mute

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.”

The Feeding of the Four Thousand

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 

The Demand for a Sign

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.

The Yeast of the Pharisees and Herod

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 

A Two-stage Healing

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 

Peter’s Confession

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 

First Prediction of Jesus’ Death and Resurrection

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 

Following Jesus

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 

The Transfiguration

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.”

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 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 

Second Prediction of Jesus’ Death and Resurrection

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.

Questions About the Greatest

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.”

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, 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.”

Divorce

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 

Jesus and Little Children

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.

The Rich Man

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.”

Third Prediction of Jesus’ Death and Resurrection

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.”

The Request of James and John

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.”

Healing Blind Bartimaeus

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.


tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

sn See the note on Pharisees in 2:16.

tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

tc Several important witnesses (Ì45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of mss (A D W Θ Ë1,13 33 Ï latt) have the reading. Although normally the shorter reading is to be preferred, especially when it is backed by excellent witnesses as in this case, there are some good reasons to consider καὶ κλινῶν as authentic: (1) Although the addition of κλινῶν could be seen as motivated by a general assimilation to the purity regulations in Lev 15 (as some have argued), there are three problems with such a supposition: (a) the word κλίνη (klinh) does not occur in the LXX of Lev 15; (b) nowhere in Lev 15 is the furniture washed or sprinkled; and (c) the context of Lev 15 is about sexual impurity, while the most recent evidence suggests that κλίνη in Mark 7:4, in keeping with the other terms used here, refers to a dining couch (cf. BDAG 549 s.v. κλίνη 2). Thus, it is difficult to see καὶ κλινῶν as a motivated reading. (2) κλίνη, though a relatively rare term in the NT, is in keeping with Markan usage (cf. Mark 4:21; 7:30). (3) The phrase could have been dropped accidentally, at least in some cases, via homoioteleuton. (4) The phrase may have been deliberately expunged by some scribes who thought the imagery of washing a dining couch quite odd. The longer reading, in this case, can thus be argued as the harder reading. On balance, even though a decision is difficult (especially because of the weighty external evidence for the shorter reading), it is preferable to retain καὶ κλινῶν in the text.

sn Verses 3-4 represent parenthetical remarks by the author, giving background information.

tn Grk “eat bread.”

tn The term “heart” is a collective singular in the Greek text.

10 sn A quotation from Isa 29:13.

11 tn Grk “Having left the command.”

12 tc The majority of mss, mostly Byzantine ([A] Ë13 33 Ï), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 0131vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other important witnesses (Ì45 א B L W Δ 0274 Ë1 2427 co), lacked this material also strongly suggests that the longer reading is secondary.

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 mss here read τηρήσητε (thrhsete; א A L Ë13 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

14 sn A quotation from Exod 20:12; Deut 5:16.

15 sn A quotation from Exod 21:17; Lev 20:9.

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).

17 tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.

18 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

19 tc Most later mss add 7:16 “Let anyone with ears to hear, listen.” This verse is included in A D W Θ Ë1,13 33 Ï latt sy, but is lacking in important Alexandrian mss and a few others (א B L Δ* 0274 28 2427). It appears to be a scribal gloss (see 4:9 and 4:23), perhaps introduced as a reiteration of the thought in 7:14, 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.

20 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

22 tn Or “into the latrine.”

23 sn This is a parenthetical note by the author.

24 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

25 tc Most mss, including early and important witnesses (א A B Ë1,13 33 2427 Ï lat), have here καὶ Σιδῶνος (kai Sidwno", “and Sidon”). The Western text, as well as several other important mss (D L W Δ Θ 28 565 it), lack the words. Although the external evidence is on the side of inclusion, it is difficult to explain why scribes would omit the mention of Sidon. On the other hand, the parallels in v. 31 and Matt 15:21 would be sufficient motivation for scribes to add Sidon here. Furthermore, every other mention of Tyre in the Gospels is accompanied by Sidon, putting pressure on scribes to conform this text as well. The shorter reading therefore, though without compelling external evidence on its side, is strongly supported by internal evidence, rendering judgment on its authenticity fairly certain.

26 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

27 sn Unclean spirit refers to an evil spirit.

28 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

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.”

30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

32 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

33 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.

34 map For location see Map1-A1; JP3-F3; JP4-F3.

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.

36 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

37 tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

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.

39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

40 sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.

41 tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.

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.”

43 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

44 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

46 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

47 tn Grk “They.”

48 sn The parallel in Matt 15:32-39 notes that the four thousand were only men, a point not made explicit in Mark.

49 tn The words “who ate” are not in the Greek text but have been supplied for clarity.

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.

51 sn The exact location of Dalmanutha is uncertain, but it is somewhere close to the western shore of the Sea of Galilee.

52 sn See the note on Pharisees in 2:16.

53 tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

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.

55 tn Grk “Truly (ἀμήν, amhn), I say to you.”

56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

57 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

58 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

59 tn Grk “was giving them orders, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

60 sn See the note on Pharisees in 2:16.

61 tn Grk “And they were discussing with one another that they had no bread.”

62 tn Or “becoming aware of it.”

63 tn Or “discussing.”

64 tn Grk “do you not hear?”

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.

66 tn Here καί (kai) has been translated as “Then” to indicate the implied sequence in the narrative.

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).

68 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

69 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

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.

71 tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.

72 tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”

73 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

74 tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.

75 tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).

76 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

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 mss with some minor variations (Θ Ë13 28 565 2542 pc) expand on this prohibition to read “Go to your house, and if you go into the village, do not tell anyone.” There are several other variants here as well. While these expansions are not part of Mark’s original text, they do accurately reflect the sense of Jesus’ prohibition.

78 map Fpr location see Map1-C1; Map2-F4.

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.

80 tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

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.

82 tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”

83 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

84 tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.

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.

86 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

87 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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.

89 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

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.

91 tn Grk “people’s.”

92 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

93 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

94 tn Grk “to follow after me.”

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.

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.

97 tn Or “soul” (throughout vv. 35-37).

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.

99 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

100 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

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.

102 tn Grk “Truly (ἀμήν, amhn), I say to you.”

103 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

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).

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.

106 tn Grk “And after six days.”

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).

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).

109 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

110 tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

111 tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

112 sn This is a parenthetical note by the author.

113 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

114 sn This cloud is the cloud of God’s presence and the voice is his as well.

115 tn Grk “And there came a cloud, surrounding them.”

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).

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.

118 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

119 tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

120 tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.

121 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

122 tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.

123 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

124 tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

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.

126 tn Grk “O.” The marker of direct address, (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

127 tn Or “faithless.”

128 tn Grk “how long.”

129 tn Or “put up with.” See Num 11:12; Isa 46:4.

130 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

131 tn Grk “him.”

132 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

133 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

134 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.

135 tn Or “commanded” (often with the implication of a threat, L&N 33.331).

136 sn Unclean spirit refers to an evil spirit.

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.

138 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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.

140 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

141 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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.

143 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

144 tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

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.

146 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

147 map For location see Map1-D2; Map2-C3; Map3-B2.

148 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

149 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

150 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

151 tn Grk “Truly (ἀμήν, amhn), I say to you.”

152 tn Grk “in [the] name that of Christ you are.”

153 tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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.

155 tn Grk “than having.”

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.

157 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 syp,h, but lacking in important Alexandrian mss and several others (א B C L W Δ Ψ 0274 Ë1 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.

158 tn Grk “than having.”

159 tc See tc note at the end of v. 43.

160 tn Grk “throw it out.”

161 tn Grk “than having.”

162 tc The earliest mss ([א] B L [W] Δ 0274 Ë1,13 28* 565 700 pc sys 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 syp,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.

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.

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. 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.

165 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

166 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

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.

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”).

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 mss vary in how they express this subject lends credence to this judgment: οἱ δὲ Φαρισαῖοι προσελθόντες (Joi de Farisaioi proselqonte", “now the Pharisees came”) in W Θ 565 2542 pc; καὶ προσελθόντες οἱ Φαρισαῖοι (kai proselqonte" Joi Farisaioi, “then the Pharisees came”) in א C N (Ë1: καὶ προσελθόντες ἐπηρώτησαν αὐτὸν οἱ Φαρισαῖοι) 579 1241 1424 pm; and καὶ προσελθόντες Φαρισαῖοι in A B K L Γ Δ Ψ Ë13 28 700 892 2427 pm. Further, the use of an indefinite plural (a general “they”) is a Markan feature, occurring over twenty times. Thus, internally the evidence looks rather strong for the shorter reading, in spite of the minimal external support for it. However, if scribes assimilated this text to Matt 19:3, a more exact parallel might have been expected: Matthew has καὶ προσῆλθον αὐτῷ Φαρισαῖοι (kai proshlqon aujtw Farisaioi, “then Pharisees came to him”). Although the verb form needs to be different according to syntactical requirements of the respective sentences, the word order variety, as well as the presence or absence of the article and the alternation between δέ and καί as the introductory conjunction, all suggest that the variety of readings might not be due to scribal adjustments toward Matthew. At the same time, the article with Φαρισαῖοι is found in both Gospels in many of the same witnesses (א Ï in Matt; א pm in Mark), and the anarthrous Φαρισαῖοι is likewise parallel in many mss (B L Ë13 700 892). Another consideration is the possibility that very early in the transmissional history, scribes naturally inserted the most obvious subject (the Pharisees would be the obvious candidates as the ones to test Jesus). This may account for the reading with δέ, since Mark nowhere else uses this conjunction to introduce the Pharisees into the narrative. As solid as the internal arguments against the longer reading seem to be, the greatest weakness is the witnesses that support it. The Western mss are prone to alter the text by adding, deleting, substituting, or rearranging large amounts of material. There are times when the rationale for this seems inexplicable. In light of the much stronger evidence for “the Pharisees came,” even though it occurs in various permutations, it is probably wisest to retain the words. This judgment, however, is hardly certain.

170 tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.

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).

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.

173 tn Grk “But answering, he said to them.”

174 tn Grk “to divorce.” The pronoun has been supplied in the translation for clarity.

175 tn Grk “heart” (a collective singular).

176 tc Most mss have ὁ θεός (Jo qeo", “God”) as the explicit subject of ἐποίησεν (epoihsen, “he made”; A D W Θ Ψ Ë1,13 Ï lat sy), while the most important witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 2427 co). On the one hand, it is possible that the shorter reading is an assimilation to the wording of the LXX of Gen 1:27b where ὁ θεός is lacking. However, since it is mentioned at the beginning of the verse (Gen 1:27a) with ἐποίησεν scribes may have been motivated to add it in Mark to make the subject clear. Further, confusion could easily arise in this dominical saying, because Moses was the previously mentioned subject (v. 5) and inattentive readers might regard him as the subject of ἐποίησεν in v. 6. Thus, both on internal and external grounds, the most probable wording of the original text here lacked ὁ θεός.

177 sn A quotation from Gen 1:27; 5:2.

178 tc ‡ The earliest witnesses, as well as a few other important mss (א B Ψ 892* 2427 sys), lack the rest of the quotation from Gen 2:24, “and will be united with his wife.” Most mss ([A C] D [L N] W [Δ] Θ Ë[1],13 [579] Ï lat co) have the clause. It could be argued that the shorter reading was an accidental omission, due to this clause and v. 8 both beginning with καί (kai, “and”). But if that were the case, one might expect to see corrections in א or B. This can be overstated, of course; both mss combine in their errors on several other occasions. However, the nature of the omission here (both its length and the fact that it is from the OT) argues that א and B reflect the original wording. Further, the form of the longer reading is identical with the LXX of Gen 2:24, but different from the quotation in Matt 19:5 (προσκολληθήσεται vs. κολληθήσεται [proskollhqhsetai vs. kollhqhsetai], πρὸς τὴν γυναῖκα vs. τῇ γυναικί [pro" thn gunaika vs. th gunaiki]). The significance of this is that Matthew’s quotations of the OT are often, if not usually, directly from the Hebrew – except when he is following Mark’s quotation of the OT. Matthew in fact only departs from Mark’s verbatim quotation of the LXX in 15:4 and 19:19, both texts quoting from Exod 20:12/Deut 5:6 (and in both places the only difference from Mark/LXX is the dropping of σου [sou, “your”]). This might suggest that the longer reading here was not part of what the first evangelist had in his copy of Mark. Further, the reading without this line is harder, for the wife is not explicitly mentioned in v. 7; the casual reader could read “the two” of v. 8 as referring to father and mother rather than husband and wife. (And Mark is known for having harder, shorter readings that scribes tried to soften by explanatory expansion: In this chapter alone, cf. the textual problems in v. 6 [the insertion of ὁ θεός]; in v. 13 [the replacement of αὐτοῖς with τοῖς προσφέρουσιν or τοῖς φέρουσιν]; in v. 24 [insertion of ἐστιν τοὺς πεποιθότας ἐπὶ χρήμασιν, πλούσιον, or τὰ χρήματα ἔχοντες; and perhaps in v. 2 [possible insertion of προσελθόντες Φαρισαῖοι or similar permutations].) Although a decision is difficult, the preferred reading lacks “and will be united with his wife.” NA27 has the longer reading in brackets, indicating doubts as to its authenticity.

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.

180 tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).

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.

182 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

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).

184 tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most mss (A D W [Θ Ë1,13] Ï lat sy), but it is probably a motivated reading. Since the subject is not explicit in the earliest and best witnesses as well as several others (א B C L Δ Ψ 579 892 2427), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun αὐτοῖς (autois, “them”) only rarely was used with the neuter antecedent παιδία (paidia, “children”), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24-26); further, scribes routinely added clarifications when such were not necessary. Thus, both on external and internal grounds, the shorter reading is strongly preferred. Similar motivations are behind the translation here, namely, “those who brought them” has been supplied to ensure that the parents who brought the children are in view, not the children themselves.

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.

186 tn Grk “Truly (ἀμήν, amhn), I say to you.”

187 sn On receive see John 1:12.

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.

189 tn The negation in Greek (οὐ μή, ou mh) is very strong here.

190 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

191 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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).

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.

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.

195 tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

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.

197 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

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.

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.

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.

201 tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

202 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

203 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

204 tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

205 tc Most mss (A C D Θ Ë1,13 28 565 2427 Ï lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tou" pepoiqota" epi [toi"] crhmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter…”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.

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.

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).

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.

209 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

210 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

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.

212 sn Peter wants reassurance that the disciples’ response and sacrifice has been noticed.

213 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

214 tn Grk “Truly (ἀμήν, amhn), I say to you.”

215 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

216 tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

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).

218 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

219 tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

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.

221 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

222 tc Most mss, especially the later ones (A[*] W Θ Ë1,13 Ï sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jhmera) instead of “after three days.” But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other mss (א B C D L Δ Ψ 579 892 2427 it co), have resisted this temptation.

223 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

224 tn Grk “baptism I am baptized with.” This same change has been made in v. 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.

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.

227 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

228 tn Grk “the ten.”

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.

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.

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.

232 map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.

233 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

234 tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.

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]).

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.

237 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

238 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

239 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

240 tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.

241 tn Or “Master”; Grk ῥαββουνί (rabbouni).

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.

243 tn Or “received” (see the note on the phrase “let me see again” in v. 51).