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Mark 10:17-31
New English Translation

The Rich Man

17 Now[a] as Jesus[b] 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?”[c] 18 Jesus said to him, “Why do you call me good?[d] No one is good except God alone. 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.’”[e] 20 The man[f] said to him, “Teacher, I have wholeheartedly obeyed[g] all these laws[h] since my youth.”[i] 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[j] to the poor, and you will have treasure[k] in heaven. Then come, follow me.” 22 But at this statement, the man[l] looked sad and went away sorrowful, for he was very rich.[m]

23 Then[n] Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”[o] 24 The disciples were astonished at these words. But again Jesus said to them,[p] “Children, how hard it is[q] to enter the kingdom of God! 25 It is easier for a camel[r] to go through the eye of a needle[s] than for a rich person to enter the kingdom of God.” 26 They were even more astonished and said[t] to one another, “Then[u] who can be saved?”[v] 27 Jesus looked at them and replied, “This is impossible for mere humans,[w] but not for God; all things are possible for God.”

28 Peter began to speak to him, “Look,[x] we have left everything to follow you!”[y] 29 Jesus said, “I tell you the truth,[z] 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 30 who will not receive in this age[aa] a hundred times as much—homes, brothers, sisters, mothers, children, fields, all with persecutions[ab]—and in the age to come, eternal life.[ac] 31 But many who are first will be last, and the last first.”

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Footnotes

  1. Mark 10:17 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  2. Mark 10:17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.sn Mark 10:17-31. The following unit, Mark 10:17-31, can be divided up into three related sections: (1) the rich man’s question (vv. 17-22); (2) Jesus’ teaching on riches and the kingdom of God (vv. 23-27); and (3) Peter’s statement and Jesus’ answer (vv. 28-31). They are all tied together around the larger theme of the relationship of wealth to the kingdom Jesus had been preaching. The point is that it is impossible to attain to the kingdom by means of riches. The passage as a whole is found in the section 8:27-10:52 in which Mark has been focusing on Jesus’ suffering and true discipleship. In vv. 28-31 Jesus does not deny great rewards to those who follow him, both in the present age and in the age to come, but it must be thoroughly understood that suffering will be integral to the mission of the disciples and the church, for in the very next section (10:32-34) Jesus reaffirmed the truth about his coming rejection, suffering, death, and resurrection.
  3. Mark 10:17 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).
  4. Mark 10:18 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.
  5. Mark 10:19 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.
  6. Mark 10:20 tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
  7. Mark 10:20 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.
  8. Mark 10:20 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
  9. Mark 10:20 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. Mark 10:21 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.
  11. Mark 10:21 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.
  12. Mark 10:22 tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
  13. Mark 10:22 tn Grk “he had many possessions.” This term (κτῆμα, ktēma) is often used for land as a possession.
  14. Mark 10:23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  15. Mark 10:23 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
  16. Mark 10:24 tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
  17. Mark 10:24 tc Most mss (A C D Θ ƒ1,13 28 565 M lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tous pepoithotas epi [tois] chrēmasin); 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.
  18. Mark 10:25 tc A few witnesses (ƒ13 28 579) read κάμιλον (kamilon, “rope”) for κάμηλον (kamēlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
  19. Mark 10:25 sn The referent of the eye of a needle is a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).
  20. Mark 10:26 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.
  21. Mark 10:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
  22. Mark 10:26 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
  23. Mark 10:27 tn The plural Greek term ἄνθρωποις (anthrōpois) 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.
  24. Mark 10:28 sn Peter wants reassurance that the disciples’ response and sacrifice has been noticed.
  25. Mark 10:28 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
  26. Mark 10:29 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  27. Mark 10:30 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
  28. Mark 10:30 tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”
  29. Mark 10:30 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).
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Matthew 19:16-30
New English Translation

The Rich Young Man

16 Now[a] someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?”[b] 17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.” 18 “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony, 19 honor your father and mother,[c] and love your neighbor as yourself.”[d] 20 The young man said to him, “I have wholeheartedly obeyed[e] all these laws.[f] What do I still lack?” 21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money[g] to the poor, and you will have treasure[h] in heaven. Then come, follow me.” 22 But when the young man heard this he went away sorrowful, for he was very rich.[i]

23 Then Jesus said to his disciples, “I tell you the truth,[j] it will be hard for a rich person to enter the kingdom of heaven! 24 Again I say,[k] it is easier for a camel[l] to go through the eye of a needle[m] than for a rich person to enter into the kingdom of God.” 25 The[n] disciples were greatly astonished when they heard this and said, “Then who can be saved?”[o] 26 Jesus[p] looked at them and replied, “This is impossible for mere humans,[q] but for God all things are possible.” 27 Then Peter said[r] to him, “Look,[s] we have left everything to follow you![t] What then will there be for us?” 28 Jesus[u] said to them, “I tell you the truth:[v] In the age when all things are renewed,[w] when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging[x] the twelve tribes of Israel. 29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much[y] and will inherit eternal life. 30 But many who are first will be last, and the last first.

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Footnotes

  1. Matthew 19:16 tn Grk “And behold one came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  2. Matthew 19:16 sn Here the questioner asks how to gain eternal life. In several places Matthew uses “life” or “eternal life” in proximity with “the kingdom of heaven” or merely “the kingdom,” suggesting a close relationship between the two concepts (compare Matt 25:34 with v. 46; Matt 19:16, 17, 29 with vv. 23, 24). Matthew consistently portrays “eternal life” as something a person enters in the world to come, whereas the Gospel of John sees “eternal life” as beginning in the present and continuing into the future (cf. John 5:24).
  3. Matthew 19:19 sn A quotation from Exod 20:12-16; Deut 5:16-20.
  4. Matthew 19:19 sn A quotation from Lev 19:18.
  5. Matthew 19:20 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
  6. Matthew 19:20 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command—to give away all he had—revealed that internally he loved money more than God.
  7. Matthew 19:21 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.
  8. Matthew 19:21 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.
  9. Matthew 19:22 tn Grk “he had many possessions.” This term (κτῆμα, ktēma) is often used for land as a possession.
  10. Matthew 19:23 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  11. Matthew 19:24 tn Grk “I say to you.”
  12. Matthew 19:24 tc A few, mostly late, witnesses (579 1424 al arm Cyr) read κάμιλον (kamilon, “rope”) for κάμηλον (kamēlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
  13. Matthew 19:24 sn The eye of a needle refers to a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.
  14. Matthew 19:25 tn Here δέ (de) has not been translated.
  15. Matthew 19:25 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
  16. Matthew 19:26 tn Here δέ (de) has not been translated.
  17. Matthew 19:26 tn The plural Greek term ἄνθρωποις (anthrōpois) 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, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.
  18. Matthew 19:27 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
  19. Matthew 19:27 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
  20. Matthew 19:27 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
  21. Matthew 19:28 tn Here δέ (de) has not been translated.
  22. Matthew 19:28 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  23. Matthew 19:28 sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).
  24. Matthew 19:28 sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
  25. Matthew 19:29 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.
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Luke 18:18-30
New English Translation

The Wealthy Ruler

18 Now[a] a certain leader[b] asked him, “Good teacher, what must I do to inherit eternal life?”[c] 19 Jesus[d] said to him, “Why do you call me good?[e] No one is good except God alone. 20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’”[f] 21 The man[g] replied, “I have wholeheartedly obeyed[h] all these laws[i] since my youth.”[j] 22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have[k] and give the money[l] to the poor,[m] and you will have treasure[n] in heaven. Then[o] come, follow me.” 23 But when the man[p] heard this he became very sad,[q] for he was extremely wealthy. 24 When Jesus noticed this,[r] he said, “How hard[s] it is for the rich to enter the kingdom of God![t] 25 In fact, it is easier for a camel to go through the eye of a needle[u] than for a rich person to enter the kingdom of God.” 26 Those who heard this said, “Then[v] who can be saved?”[w] 27 He replied, “What is impossible[x] for mere humans[y] is possible for God.” 28 And Peter said, “Look, we have left everything we own[z] to follow you! 29 Then[aa] Jesus[ab] said to them, “I tell you the truth,[ac] there is no one who has left home or wife or brothers[ad] or parents or children for the sake of God’s kingdom 30 who will not receive many times more[ae] in this age[af]—and in the age to come, eternal life.”[ag]

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Footnotes

  1. Luke 18:18 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  2. Luke 18:18 tn Grk “a certain ruler.” BDAG 140 s.v. ἄρχων 2.a takes this to be a member of the Sanhedrin, but Bock understands this to be “an influential wealthy man or civic leader who may have been known for his piety” (D. L. Bock, Luke [BECNT] 2:1476).sn Only Luke states this man is a leader (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.
  3. Luke 18:18 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 (18:17). See the similar question about inheriting eternal life in Luke 10:25.
  4. Luke 18:19 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  5. Luke 18:19 sn Jesus’ response, Why do you call me good?, was designed to cause the ruler 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.
  6. Luke 18:20 sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
  7. Luke 18:21 tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
  8. Luke 18:21 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.
  9. Luke 18:21 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
  10. Luke 18:21 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.
  11. Luke 18:22 sn See Luke 14:33.
  12. Luke 18:22 tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
  13. Luke 18:22 sn See Luke 1:50-53; 6:20-23; 14:12-14.
  14. Luke 18:22 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.
  15. Luke 18:22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
  16. Luke 18:23 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
  17. Luke 18:23 tn Or “very distressed” (L&N 25.277).
  18. Luke 18:24 tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ƒ13 33vid M latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ƒ1 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not autographic: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA28 places the words in brackets, indicating doubts as to their authenticity.tn Grk “him.”
  19. Luke 18:24 sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.
  20. Luke 18:24 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 16.
  21. Luke 18:25 sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.
  22. Luke 18:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
  23. Luke 18:26 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
  24. Luke 18:27 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
  25. Luke 18:27 tn The plural Greek term ἄνθρωποις (anthrōpois) 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…possible for God”) the phrase “mere humans” has been used in the translation.
  26. Luke 18:28 tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.
  27. Luke 18:29 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  28. Luke 18:29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  29. Luke 18:29 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  30. Luke 18:29 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
  31. Luke 18:30 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
  32. Luke 18:30 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
  33. Luke 18:30 sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) 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).
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