Marco 10
La Nuova Diodati
10 Poi, partendo di là, si recò nel territorio della Giudea lungo il Giordano, e di nuovo le folle si radunarono intorno a lui, ed egli nuovamente, come al solito, le ammaestrava.
2 E i farisei, per metterlo alla prova, gli domandarono: «E' lecito al marito ripudiare la moglie?».
3 Ed egli, rispondendo, disse loro: «Che cosa vi ha comandato Mosè?».
4 Essi dissero: «Mosè ha permesso di scrivere un atto di divorzio e di ripudiare la moglie».
5 E Gesú, rispondendo, disse loro: «Fu a causa della durezza del vostro cuore che egli scrisse questa disposizione;
6 ma al principio della creazione, Dio li fece maschio e femmina.
7 Perciò l'uomo lascerà suo padre e sua madre e si unirà a sua moglie;
8 e i due diverranno una stessa carne; cosí non sono piú due, ma una sola carne.
9 L'uomo dunque non separi ciò che Dio ha unito!».
10 E in casa i suoi discepoli lo interrogarono di nuovo su questo argomento.
11 Allora egli disse loro: «Chiunque manda via la propria moglie e ne sposa un'altra, commette adulterio contro di lei.
12 Similmente, se la moglie lascia il proprio marito e ne sposa un altro, commette adulterio».
13 Allora, gli furono presentati dei fanciulli, perché li toccasse, ma i discepoli sgridavano coloro che li portavano.
14 E Gesú, nel vedere ciò, si indignò, e disse loro: «Lasciate che i piccoli fanciulli vengano a me e non glielo impedite, perché di tali è il regno di Dio.
15 In verità vi dico che chiunque non riceve il regno di Dio come un piccolo fanciullo, non entrerà in esso».
16 E, presili in braccio, li benedisse, imponendo loro le mani.
17 Ora, mentre stava per mettersi in viaggio, un tale gli corse incontro; e inginocchiatosi davanti a lui, gli chiese: «Maestro buono, cosa devo fare per ereditare la vita eterna?».
18 E Gesú gli disse: «Perché mi chiami buono? Nessuno è buono, tranne uno solo, cioè Dio.
19 Tu conosci i comandamenti: "Non commettere adulterio. Non uccidere. Non rubare. Non dire falsa testimonianza. Non frodare. Onora tuo padre e tua madre"».
20 Ed egli, rispondendo, gli disse: «Maestro, tutte queste cose le ho osservate fin dalla mia fanciullezza».
21 Allora Gesú, fissandolo nel volto, l'amò e gli disse: «Una cosa ti manca; va
22 Ma egli, rattristatosi per quella parola, se ne andò dolente, perché aveva molti beni.
23 Allora Gesú, volgendo lo sguardo attorno, disse ai suoi discepoli: «Quanto difficilmente coloro che hanno delle ricchezze entreranno nel regno di Dio!».
24 E i discepoli sbigottirono alle sue parole. Ma Gesú, prendendo di nuovo la parola, disse loro: «Figli, quanto è difficile, per coloro che confidano nelle ricchezze entrare nel regno di Dio.
25 E piú facile che un cammello passi per la cruna, di un ago, che un ricco entri nel regno di Dio».
26 Ed essi, ancora piú stupiti, dicevano fra di loro: «E chi dunque può essere salvato?».
27 Ma Gesú, fissando lo sguardo su di loro, disse: «Questo è impossibile agli uomini, ma non a Dio, perché ogni cosa è possibile a Dio»,
28 E Pietro prese a dirgli: «Ecco, noi abbiamo lasciato ogni cosa e ti abbiamo seguito».
29 Allora Gesú, rispondendo, disse: «Io vi dico in verità che non c'è nessuno che abbia lasciato casa o fratelli o sorelle o padre o madre o moglie o figli o poderi per amor mio e dell'evangelo,
30 che non riceva il centuplo ora, in questo tempo, in case, fratelli, sorelle madre, figli e poderi, insieme a persecuzioni e, nel secolo a venire, la vita eterna.
31 Ma molti primi saranno ultimi, e molti ultimi saranno primi».
32 Or essi si trovavano in viaggio per salire a Gerusalemme, e Gesú li precedeva, ed essi erano sgomenti e lo seguivano con timore. Ed egli presi nuovamente i dodici in disparte, prese a dir loro quello che gli sarebbe accaduto:
33 «Ecco, noi saliamo a Gerusalemme e il Figlio dell'uomo sarà dato nelle mani dei capi dei sacerdoti e degli scribi; ed essi lo condanneranno a morte e lo consegneranno nelle mani dei gentili,
34 i quali lo scherniranno, lo flagelleranno, gli sputeranno addosso e l'uccideranno, ma il terzo giorno egli risusciterà».
35 Allora Giacomo e Giovanni, figli di Zebedeo, si accostarono a lui, dicendo: «Maestro, noi desideriamo che tu faccia per noi ciò che ti chiederemo».
36 Ed egli disse loro: «Che volete che io vi faccia?».
37 Essi gli dissero: «Concedici di sedere uno alla tua destra e l'altro alla tua sinistra nella tua gloria».
38 E Gesú disse loro: «Voi non sapete quello che domandate. Potete voi bere il calice che io berrò ed essere battezzati del battesimo di cui io sono battezzato?». Essi gli dissero: «Sí, lo possiamo».
39 E Gesú disse loro: «Voi certo berrete il calice che io bevo e sarete battezzati del battesimo di cui io sono battezzato,
40 ma quanto a sedere alla mia destra o alla mia sinistra, non sta a me darlo, ma è per coloro ai quali è stato preparato».
41 Udito ciò, gli altri dieci cominciarono ad indignarsi contro Giacomo e Giovanni.
42 Ma Gesú, chiamatili a sé, disse loro: «Voi sapete che coloro che sono ritenuti i sovrani delle nazioni le signoreggiano, e i loro grandi esercitano dominio su di esse;
43 ma tra voi non sarà cosí; anzi chiunque vorrà diventare grande tra voi, sarà vostro servo;
44 e chiunque fra voi vorrà essere il primo, sarà schiavo di tutti.
45 Poiché anche il Figlio dell'uomo non è venuto per essere servito, ma per servire e per dare la sua vita come prezzo di riscatto per molti».
46 Giunsero cosí a Gerico. E come egli usciva da Gerico con i suoi discepoli e con una grande folla, un certo figlio di Timeo, Bartimeo il cieco, sedeva lungo la strada mendicando.
47 Or avendo udito che chi passava era Gesú il Nazareno, cominciò a gridare e a dire: «Gesú, Figlio di Davide, abbi pietà di me!».
48 Molti lo sgridavano affinché tacesse ma egli gridava ancora piú forte: «Figlio di Davide, abbi pietà di me!».
49 E Gesú, fermatosi, ordinò che lo si chiamasse. Chiamarono dunque il cieco dicendogli: «Fatti animo, alzati, egli ti chiama!».
50 Allora egli, gettando via il suo vestito, si alzò e venne a Gesú.
51 E Gesú, rivolgendogli la parola, disse: «Che vuoi che io ti faccia?». Il cieco gli disse: «Rabboni, che io recuperi la vista!».
52 E Gesú gli disse: «Va la tua fede a ti ha guarito». E in quell'istante recuperò la vista e si mise a seguire Gesú per la via.
ΚΑΤΑ ΜΑΡΚΟΝ 10
1550 Stephanus New Testament
10 κακειθεν αναστας ερχεται εις τα ορια της ιουδαιας δια του περαν του ιορδανου και συμπορευονται παλιν οχλοι προς αυτον και ως ειωθει παλιν εδιδασκεν αυτους
2 και προσελθοντες οι φαρισαιοι επηρωτησαν αυτον ει εξεστιν ανδρι γυναικα απολυσαι πειραζοντες αυτον
3 ο δε αποκριθεις ειπεν αυτοις τι υμιν ενετειλατο μωσης
4 οι δε ειπον μωσης επετρεψεν βιβλιον αποστασιου γραψαι και απολυσαι
5 και αποκριθεις ο ιησους ειπεν αυτοις προς την σκληροκαρδιαν υμων εγραψεν υμιν την εντολην ταυτην
6 απο δε αρχης κτισεως αρσεν και θηλυ εποιησεν αυτους ο θεος
7 ενεκεν τουτου καταλειψει ανθρωπος τον πατερα αυτου και την μητερα και προσκολληθησεται προς την γυναικα αυτου
8 και εσονται οι δυο εις σαρκα μιαν ωστε ουκετι εισιν δυο αλλα μια σαρξ
9 ο ουν ο θεος συνεζευξεν ανθρωπος μη χωριζετω
10 και εν τη οικια παλιν οι μαθηται αυτου περι του αυτου επηρωτησαν αυτον
11 και λεγει αυτοις ος εαν απολυση την γυναικα αυτου και γαμηση αλλην μοιχαται επ αυτην
12 και εαν γυνη απολυση τον ανδρα αυτης και γαμηθη αλλω μοιχαται
13 και προσεφερον αυτω παιδια ινα αψηται αυτων οι δε μαθηται επετιμων τοις προσφερουσιν
14 ιδων δε ο ιησους ηγανακτησεν και ειπεν αυτοις αφετε τα παιδια ερχεσθαι προς με και μη κωλυετε αυτα των γαρ τοιουτων εστιν η βασιλεια του θεου
15 αμην λεγω υμιν ος εαν μη δεξηται την βασιλειαν του θεου ως παιδιον ου μη εισελθη εις αυτην
16 και εναγκαλισαμενος αυτα τιθεις τας χειρας επ αυτα ηυλογει αυτα
17 και εκπορευομενου αυτου εις οδον προσδραμων εις και γονυπετησας αυτον επηρωτα αυτον διδασκαλε αγαθε τι ποιησω ινα ζωην αιωνιον κληρονομησω
18 ο δε ιησους ειπεν αυτω τι με λεγεις αγαθον ουδεις αγαθος ει μη εις ο θεος
19 τας εντολας οιδας μη μοιχευσης μη φονευσης μη κλεψης μη ψευδομαρτυρησης μη αποστερησης τιμα τον πατερα σου και την μητερα
20 ο δε αποκριθεις ειπεν αυτω διδασκαλε ταυτα παντα εφυλαξαμην εκ νεοτητος μου
21 ο δε ιησους εμβλεψας αυτω ηγαπησεν αυτον και ειπεν αυτω εν σοι υστερει υπαγε οσα εχεις πωλησον και δος τοις πτωχοις και εξεις θησαυρον εν ουρανω και δευρο ακολουθει μοι αρας τον σταυρον
22 ο δε στυγνασας επι τω λογω απηλθεν λυπουμενος ην γαρ εχων κτηματα πολλα
23 και περιβλεψαμενος ο ιησους λεγει τοις μαθηταις αυτου πως δυσκολως οι τα χρηματα εχοντες εις την βασιλειαν του θεου εισελευσονται
24 οι δε μαθηται εθαμβουντο επι τοις λογοις αυτου ο δε ιησους παλιν αποκριθεις λεγει αυτοις τεκνα πως δυσκολον εστιν τους πεποιθοτας επι τοις χρημασιν εις την βασιλειαν του θεου εισελθειν
25 ευκοπωτερον εστιν καμηλον δια της τρυμαλιας της ραφιδος εισελθειν η πλουσιον εις την βασιλειαν του θεου εισελθειν
26 οι δε περισσως εξεπλησσοντο λεγοντες προς εαυτους και τις δυναται σωθηναι
27 εμβλεψας δε αυτοις ο ιησους λεγει παρα ανθρωποις αδυνατον αλλ ου παρα τω θεω παντα γαρ δυνατα εστιν παρα τω θεω
28 και ηρξατο ο πετρος λεγειν αυτω ιδου ημεις αφηκαμεν παντα και ηκολουθησαμεν σοι
29 αποκριθεις δε ο ιησους ειπεν αμην λεγω υμιν ουδεις εστιν ος αφηκεν οικιαν η αδελφους η αδελφας η πατερα η μητερα η γυναικα η τεκνα η αγρους ενεκεν εμου και του ευαγγελιου
30 εαν μη λαβη εκατονταπλασιονα νυν εν τω καιρω τουτω οικιας και αδελφους και αδελφας και μητερας και τεκνα και αγρους μετα διωγμων και εν τω αιωνι τω ερχομενω ζωην αιωνιον
31 πολλοι δε εσονται πρωτοι εσχατοι και οι εσχατοι πρωτοι
32 ησαν δε εν τη οδω αναβαινοντες εις ιεροσολυμα και ην προαγων αυτους ο ιησους και εθαμβουντο και ακολουθουντες εφοβουντο και παραλαβων παλιν τους δωδεκα ηρξατο αυτοις λεγειν τα μελλοντα αυτω συμβαινειν
33 οτι ιδου αναβαινομεν εις ιεροσολυμα και ο υιος του ανθρωπου παραδοθησεται τοις αρχιερευσιν και τοις γραμματευσιν και κατακρινουσιν αυτον θανατω και παραδωσουσιν αυτον τοις εθνεσιν
34 και εμπαιξουσιν αυτω και μαστιγωσουσιν αυτον και εμπτυσουσιν αυτω και αποκτενουσιν αυτον και τη τριτη ημερα αναστησεται
35 και προσπορευονται αυτω ιακωβος και ιωαννης οι υιοι ζεβεδαιου λεγοντες διδασκαλε θελομεν ινα ο εαν αιτησωμεν ποιησης ημιν
36 ο δε ειπεν αυτοις τι θελετε ποιησαι με υμιν
37 οι δε ειπον αυτω δος ημιν ινα εις εκ δεξιων σου και εις εξ ευωνυμων σου καθισωμεν εν τη δοξη σου
38 ο δε ιησους ειπεν αυτοις ουκ οιδατε τι αιτεισθε δυνασθε πιειν το ποτηριον ο εγω πινω και το βαπτισμα ο εγω βαπτιζομαι βαπτισθηναι
39 οι δε ειπον αυτω δυναμεθα ο δε ιησους ειπεν αυτοις το μεν ποτηριον ο εγω πινω πιεσθε και το βαπτισμα ο εγω βαπτιζομαι βαπτισθησεσθε
40 το δε καθισαι εκ δεξιων μου και εξ ευωνυμων μου ουκ εστιν εμον δουναι αλλ οις ητοιμασται
41 και ακουσαντες οι δεκα ηρξαντο αγανακτειν περι ιακωβου και ιωαννου
42 ο δε ιησους προσκαλεσαμενος αυτους λεγει αυτοις οιδατε οτι οι δοκουντες αρχειν των εθνων κατακυριευουσιν αυτων και οι μεγαλοι αυτων κατεξουσιαζουσιν αυτων
43 ουχ ουτως δε εσται εν υμιν αλλ ος εαν θελη γενεσθαι μεγας εν υμιν εσται διακονος υμων
44 και ος αν θελη υμων γενεσθαι πρωτος εσται παντων δουλος
45 και γαρ ο υιος του ανθρωπου ουκ ηλθεν διακονηθηναι αλλα διακονησαι και δουναι την ψυχην αυτου λυτρον αντι πολλων
46 και ερχονται εις ιεριχω και εκπορευομενου αυτου απο ιεριχω και των μαθητων αυτου και οχλου ικανου υιος τιμαιου βαρτιμαιος ο τυφλος εκαθητο παρα την οδον προσαιτων
47 και ακουσας οτι ιησους ο ναζωραιος εστιν ηρξατο κραζειν και λεγειν ο υιος δαβιδ ιησου ελεησον με
48 και επετιμων αυτω πολλοι ινα σιωπηση ο δε πολλω μαλλον εκραζεν υιε δαβιδ ελεησον με
49 και στας ο ιησους ειπεν αυτον φωνηθηναι και φωνουσιν τον τυφλον λεγοντες αυτω θαρσει εγειραι φωνει σε
50 ο δε αποβαλων το ιματιον αυτου αναστας ηλθεν προς τον ιησουν
51 και αποκριθεις λεγει αυτω ο ιησους τι θελεις ποιησω σοι ο δε τυφλος ειπεν αυτω ραββονι ινα αναβλεψω
52 ο δε ιησους ειπεν αυτω υπαγε η πιστις σου σεσωκεν σε και ευθεως ανεβλεψεν και ηκολουθει τω ιησου εν τη οδω
Mark 10
King James Version
10 And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again.
2 And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him.
3 And he answered and said unto them, What did Moses command you?
4 And they said, Moses suffered to write a bill of divorcement, and to put her away.
5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept.
6 But from the beginning of the creation God made them male and female.
7 For this cause shall a man leave his father and mother, and cleave to his wife;
8 And they twain shall be one flesh: so then they are no more twain, but one flesh.
9 What therefore God hath joined together, let not man put asunder.
10 And in the house his disciples asked him again of the same matter.
11 And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her.
12 And if a woman shall put away her husband, and be married to another, she committeth adultery.
13 And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them.
14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.
15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.
16 And he took them up in his arms, put his hands upon them, and blessed them.
17 And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?
18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.
19 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.
20 And he answered and said unto him, Master, all these have I observed from my youth.
21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.
22 And he was sad at that saying, and went away grieved: for he had great possessions.
23 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!
24 And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!
25 It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
26 And they were astonished out of measure, saying among themselves, Who then can be saved?
27 And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.
28 Then Peter began to say unto him, Lo, we have left all, and have followed thee.
29 And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's,
30 But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.
31 But many that are first shall be last; and the last first.
32 And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him,
33 Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles:
34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.
35 And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.
36 And he said unto them, What would ye that I should do for you?
37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.
38 But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?
39 And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:
40 But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.
41 And when the ten heard it, they began to be much displeased with James and John.
42 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them.
43 But so shall it not be among you: but whosoever will be great among you, shall be your minister:
44 And whosoever of you will be the chiefest, shall be servant of all.
45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
46 And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.
47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of David, have mercy on me.
48 And many charged him that he should hold his peace: but he cried the more a great deal, Thou son of David, have mercy on me.
49 And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee.
50 And he, casting away his garment, rose, and came to Jesus.
51 And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.
52 And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.
Марк 10
Библия, ревизирано издание
Брак и развод
10 (A)И Исус стана оттам и дойде в Юдейските предели и местата отвъд Йордан; и народ пак се стече при Него; и по обичая Си Той пак ги поучаваше.
2 (B)И някои фарисеи се приближиха и Го попитаха, за да Го изпитат: Позволено ли е на мъж да напусне жена си?
3 А Той им отговори: Какво ви е заповядал Моисей?
4 (C)А те казаха: Моисей е позволил мъжът да напише разводно писмо и да я напусне.
5 Исус им каза: Поради вашето коравосърдечие ви е написал тази заповед;
6 (D)обаче в началото на създанието Бог ги е направил мъж и жена.
7 (E)Затова ще остави човек баща си и майка си и ще се привърже към жена си,
8 (F)и двамата ще бъдат една плът; така че не са вече двама, а една плът.
9 (G)И така, онова, което Бог е съчетал, човек да не го разлъчва.
10 А в къщи учениците пак Го попитаха за това.
11 (H)И Той им каза: Който напусне жена си и се ожени за друга, прелюбодейства спрямо нея.
12 И ако тя напусне мъжа си и се омъжи за друг, тя прелюбодейства.
Исус Христос благославя децата
13 (I)Тогава доведоха при Него дечица, за да се докосне до тях; а учениците ги смъмриха.
14 (J)Но Исус, като видя това, възнегодува и им каза: Оставете дечицата да дойдат при Мене; не ги възпирайте, защото на такива е Божието царство.
15 (K)Истина ви казвам: Който не приеме Божието царство като детенце, той никак няма да влезе в него.
16 (L)Прегърна ги и ги благослови, като положи ръцете Си на тях.
Среща с богатия юноша
17 (M)И когато излизаше на път, някой се затече, коленичи пред Него и Го попита: Учителю благи, какво да направя, за да наследя вечен живот?
18 А Исус му каза: Защо Ме наричаш благ? Никой не е благ освен един Бог.
19 (N)Знаеш заповедите: „Не убивай; Не прелюбодействай; Не кради; Не лъжесвидетелствай; Не увреждай; Почитай баща си и майка си“.
20 А той Му каза: Учителю, всичко това съм опазил от младостта си.
21 (O)А Исус, като го погледна, възлюби го и му каза: Едно не ти достига: иди, продай всичко, което имаш, и го раздай на сиромасите, и ще имаш съкровище на небето; и ела и Ме следвай.
22 Но лицето му посърна от тези думи и той си отиде наскърбен, защото беше човек с много имот.
23 (P)А Исус погледна наоколо и каза на учениците: Колко мъчно ще влязат в Божието царство онези, които имат богатство!
24 (Q)А учениците се смаяха от Неговите думи. Но в отговор Исус им каза още: Чеда Мои, колко е мъчно да влязат в Божието царство онези, които уповават на богатството!
25 По-лесно е камилата да мине през иглени уши, отколкото богат да влезе в Божието царство.
26 А те съвсем се зачудиха и Му казаха: Тогава кой може да се спаси?
27 (R)Исус ги погледна и отвърна: За човеците това е невъзможно, но не и за Бога; защото за Бога всичко е възможно.
28 (S)Петър започна да Му говори: Ето, ние оставихме всичко и Те последвахме.
29 Исус каза: Истина ви казвам: Няма човек, който да е оставил къща или братя, или сестри, или майка, или баща, или деца, или ниви заради Мен и заради благовестието,
30 (T)и да не получи сега, в настоящото време, стократно повече, къщи и братя, и сестри, и майки, и деца, и ниви, заедно с гонения, а в идещия свят[a] – вечен живот.
31 (U)Обаче мнозина първи ще бъдат последни, а последните – първи.
Предсказание за страданията и възкресението
32 (V)А когато бяха на път, като отиваха за Йерусалим, Исус вървеше пред тях, а те се учудваха, и онези, които вървяха отзад, бяха обзети от страх. И като събра пак дванадесетте, започна да им казва това, което щеше да Го сполети:
33 (W)Ето, ние се изкачваме към Йерусалим и Човешкият Син ще бъде предаден на главните свещеници и на книжниците; и те, като Го осъдят на смърт, ще Го предадат на езичниците;
34 и ще Му се подиграят и ще Го заплюват, ще Го бият и ще Го убият; а след три дни ще възкръсне.
Искането на Зеведеевите синове за първенство
35 (X)Тогава при Него се приближиха Яков и Йоан, Зеведеевите синове, и Му казаха: Учителю, желаем да направиш за нас, каквото и да поискаме от Теб.
36 А Той им каза: Какво желаете да направя за вас?
37 Те Му отговориха: Дай ни да седнем – един отдясно на Теб, а друг отляво на Тебе в Твоята слава.
38 А Исус им каза: Не знаете какво искате. Можете ли да пиете чашата, която Аз пия, или да се кръстите с кръщението, с което Аз се кръщавам?
39 Те Му казаха: Можем. А Исус им каза: Чашата, която Аз пия, ще пиете и с кръщението, с което Аз се кръщавам, ще се кръстите;
40 но да седнете отдясно на Мен или отляво на Мене, не е Мое да дам, а ще се даде на онези, за които е било приготвено.
41 (Y)А десетимата, като чуха това, започнаха да негодуват против Яков и Йоан.
42 (Z)Но Исус ги повика и им каза: Вие знаете, че онези, които са признати за князе на народите, господаруват над тях и големците им властват над тях.
43 (AA)Но между вас не е така; а който иска да стане големец между вас, нека ви бъде служител;
44 (AB)и който иска да бъде пръв между вас, ще бъде слуга на всички.
45 (AC)Защото наистина Човешкият Син не дойде да Му служат, но да служи и да даде живота Си откуп за мнозина.
Изцеляването на слепия Вартимей
46 (AD)Дойдоха в Йерихон; и когато Исус излизаше от Йерихон с учениците Си и с едно голямо множество, Тимеевият син Вартимей, един сляп просяк, седеше край пътя.
47 И като чу, че бил Исус Назарянинът, започна да вика: Исусе, сине Давидов, смили се над мен!
48 И мнозина го мъмреха, за да млъкне; но той още повече викаше: Сине Давидов, смили се над мен!
49 И така, Исус се спря и каза: Повикайте го. Повикаха слепеца и му казаха: Дерзай, стани, вика те.
50 И той си хвърли дрехата, скочи и дойде при Исус.
51 Исус заговори и му каза: Какво искаш да направя за тебе? Слепецът Му каза: Учителю, да прогледна.
52 (AE)А Исус му каза: Иди си, твоята вяра те изцели. И той веднага прогледна и тръгна след Него по пътя.
Footnotes
- 10:30 Или: век.
Mark 10
New English Translation
Divorce
10 Then[a] Jesus[b] left that place and went to the region of Judea and[c] beyond the Jordan River.[d] Again crowds gathered to him, and again, as was his custom, he taught them. 2 Then some Pharisees[e] came, and to test him[f] they asked, “Is it lawful for a man to divorce his[g] wife?”[h] 3 He answered them,[i] “What did Moses command you?” 4 They said, “Moses permitted a man to write a certificate of dismissal and to divorce her.”[j] 5 But Jesus said to them, “He wrote this commandment for you because of your hard hearts.[k] 6 But from the beginning of creation he[l] made them male and female.[m] 7 For this reason a man will leave his father and mother,[n] 8 and the two will become one flesh.[o] So they are no longer two, but one flesh. 9 Therefore what God has joined together, let no one separate.”
10 In the house once again, the disciples asked him about this. 11 So[p] he told them, “Whoever divorces his wife and marries another commits adultery against her. 12 And if she divorces her husband and marries another, she commits adultery.”[q]
Jesus and Little Children
13 Now[r] people were bringing little children to him for him to touch,[s] but the disciples scolded those who brought them.[t] 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[u] belongs to such as these.[v] 15 I tell you the truth,[w] whoever does not receive[x] the kingdom of God like a child[y] will never[z] enter it.” 16 After he took the children in his arms, he placed his hands on them and blessed them.
The Rich Man
17 Now[aa] as Jesus[ab] 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?”[ac] 18 Jesus said to him, “Why do you call me good?[ad] 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.’”[ae] 20 The man[af] said to him, “Teacher, I have wholeheartedly obeyed[ag] all these laws[ah] since my youth.”[ai] 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[aj] to the poor, and you will have treasure[ak] in heaven. Then come, follow me.” 22 But at this statement, the man[al] looked sad and went away sorrowful, for he was very rich.[am]
23 Then[an] Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”[ao] 24 The disciples were astonished at these words. But again Jesus said to them,[ap] “Children, how hard it is[aq] to enter the kingdom of God! 25 It is easier for a camel[ar] to go through the eye of a needle[as] than for a rich person to enter the kingdom of God.” 26 They were even more astonished and said[at] to one another, “Then[au] who can be saved?”[av] 27 Jesus looked at them and replied, “This is impossible for mere humans,[aw] but not for God; all things are possible for God.”
28 Peter began to speak to him, “Look,[ax] we have left everything to follow you!”[ay] 29 Jesus said, “I tell you the truth,[az] 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[ba] a hundred times as much—homes, brothers, sisters, mothers, children, fields, all with persecutions[bb]—and in the age to come, eternal life.[bc] 31 But many who are first will be last, and the last first.”
Third Prediction of Jesus’ Death and Resurrection
32 They were on the way, going up to Jerusalem. 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. 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.[bd] They will condemn him to death and will turn him over to the Gentiles. 34 They will mock him, spit on him, flog[be] him severely, and kill him. Yet[bf] after three days,[bg] he will rise again.”
The Request of James and John
35 Then[bh] James and John, the sons of Zebedee, came to him and said, “Teacher, we want you to do for us whatever we ask.” 36 He said to them, “What do you want me to do for you?” 37 They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.” 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?”[bi] 39 They said to him, “We are able.”[bj] Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience, 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.”[bk]
41 Now[bl] when the other ten[bm] heard this,[bn] they became angry with James and John. 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. 43 But it is not this way among you. Instead whoever wants to be great among you must be your servant, 44 and whoever wants to be first among you must be the slave[bo] of all. 45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom[bp] for many.”
Healing Blind Bartimaeus
46 They came to Jericho. As Jesus[bq] and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road. 47 When he heard that it was Jesus the Nazarene, he began to shout,[br] “Jesus, Son of David,[bs] have mercy[bt] on me!” 48 Many scolded[bu] him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!” 49 Jesus stopped and said, “Call him.” So[bv] they called the blind man and said to him, “Have courage! Get up! He is calling you.” 50 He threw off his cloak, jumped up, and came to Jesus. 51 Then[bw] Jesus said to him,[bx] “What do you want me to do for you?” The blind man replied, “Rabbi,[by] let me see again.”[bz] 52 Jesus said to him, “Go, your faith has healed you.” Immediately he regained[ca] his sight and followed him on the road.
Footnotes
- Mark 10:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 10:1 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 10:1 tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C2 D W Δ Θ ƒ1,13 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 M) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.
- Mark 10:1 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”).
- Mark 10:2 tc The Western text (D it) and a few others have only καί (kai) here, rather than καὶ προσελθόντες Φαρισαῖοι (kai proselthontes Pharisaioi, 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 (hoi de Pharisaioi proselthontes, “now the Pharisees came”) in W Θ 565 2542; καὶ προσελθόντες οἱ Φαρισαῖοι (kai proselthontes hoi Pharisaioi, “then the Pharisees came”) in א C N (ƒ1: καὶ προσελθόντες ἐπηρώτησαν αὐτὸν οἱ Φαρισαῖοι) 579 1241 1424 pm; and καὶ προσελθόντες Φαρισαῖοι in A B K L Γ Δ Ψ ƒ13 28 700 892 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 prosēlthon autō Pharisaioi, “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 M in Matt; א pm in Mark), and the anarthrous Φαρισαῖοι is likewise parallel in many mss (B L ƒ13 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.sn See the note on Pharisees in 2:16.
- Mark 10:2 tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.
- Mark 10:2 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).
- Mark 10:2 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.sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 6:17-19). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
- Mark 10:3 tn Grk “But answering, he said to them.”
- Mark 10:4 tn Grk “to divorce.” The pronoun has been supplied in the translation for clarity.sn An allusion to Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).
- Mark 10:5 tn Grk “heart” (a collective singular).
- Mark 10:6 tc Most mss have ὁ θεός (ho theos, “God”) as the explicit subject of ἐποίησεν (epoiēsen, “he made”; A D W Θ Ψ ƒ1,13 M lat sy), while the most significant witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 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 Ausgangstext here lacked ὁ θεός.
- Mark 10:6 sn A quotation from Gen 1:27; 5:2.
- Mark 10:7 tc ‡ The earliest witnesses, as well as a few other significant mss (א B Ψ 892* 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 ƒ[1],13 [579] M 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 autographic 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 [proskollēthēsetai vs. kollēthēsetai], πρὸς τὴν γυναῖκα vs. τῇ γυναικί [pros tēn gunaika vs. tē 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.” NA28 has the longer reading in brackets, indicating doubts as to its authenticity.
- Mark 10:8 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.
- Mark 10:11 tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).
- Mark 10:12 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.
- Mark 10:13 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Mark 10:13 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).
- Mark 10:13 tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimōn tois prospherousin) is the reading of most mss (A D W [Θ ƒ1,13] M 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), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. 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.tn Grk “the disciples scolded them.”
- Mark 10:14 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.
- Mark 10:14 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.
- Mark 10:15 tn Grk “Truly (ἀμήν, amēn), I say to you.”
- Mark 10:15 sn On receive see John 1:12.
- Mark 10:15 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.
- Mark 10:15 tn The negation in Greek (οὐ μή, ou mē) is very strong here.
- Mark 10:17 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- 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.
- 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).
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- Mark 10:22 tn Grk “he had many possessions.” This term (κτῆμα, ktēma) is often used for land as a possession.
- Mark 10:23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- 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.
- Mark 10:24 tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
- 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.
- 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.
- 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).
- 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.
- Mark 10:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
- Mark 10:26 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
- 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.
- Mark 10:28 sn Peter wants reassurance that the disciples’ response and sacrifice has been noticed.
- Mark 10:28 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
- Mark 10:29 tn Grk “Truly (ἀμήν, amēn), I say to you.”
- Mark 10:30 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
- Mark 10:30 tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”
- 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).
- Mark 10:33 tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.
- Mark 10:34 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 (mastigoō) has been translated “flog…severely” to distinguish it from the term φραγελλόω (phragelloō) used in Matt 27:26; Mark 15:15.
- Mark 10:34 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
- Mark 10:34 tc Most mss, especially the later ones (A[*] W Θ ƒ1,13 M sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, tē tritē hēmera) 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 it co), have resisted this temptation.
- Mark 10:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 10:38 tn Grk “baptism I am baptized with.” This same change has been made in v. 39.
- Mark 10:39 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.
- Mark 10:40 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.
- Mark 10:41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Mark 10:41 tn Grk “the ten.”
- Mark 10:41 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.
- Mark 10:44 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). One good 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. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.
- Mark 10:45 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.
- Mark 10:46 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 10:47 tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.
- Mark 10:47 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]).
- Mark 10:47 sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.
- Mark 10:48 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
- Mark 10:49 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
- Mark 10:51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 10:51 tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.
- Mark 10:51 tn Or “Master”; Grk ῥαββουνί (rabbouni).
- Mark 10:51 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.
- Mark 10:52 tn Or “received” (see the note on the phrase “let me see again” in v. 51).
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