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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

  1. Mark 10:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Mark 10:1 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  3. 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.
  4. 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”).
  5. 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.
  6. 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.
  7. 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).
  8. 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.
  9. Mark 10:3 tn Grk “But answering, he said to them.”
  10. 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).
  11. Mark 10:5 tn Grk “heart” (a collective singular).
  12. 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.
  13. Mark 10:6 sn A quotation from Gen 1:27; 5:2.
  14. 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.
  15. 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.
  16. 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).
  17. 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.
  18. Mark 10:13 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  19. 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).
  20. 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.”
  21. 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.
  22. 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.
  23. Mark 10:15 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  24. Mark 10:15 sn On receive see John 1:12.
  25. 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.
  26. Mark 10:15 tn The negation in Greek (οὐ μή, ou mē) is very strong here.
  27. Mark 10:17 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  28. 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.
  29. 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).
  30. 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.
  31. 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.
  32. 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.
  33. 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.
  34. 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.
  35. 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.
  36. 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.
  37. 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.
  38. 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.
  39. Mark 10:22 tn Grk “he had many possessions.” This term (κτῆμα, ktēma) is often used for land as a possession.
  40. Mark 10:23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  41. 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.
  42. Mark 10:24 tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
  43. 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.
  44. 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.
  45. 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).
  46. 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.
  47. Mark 10:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
  48. Mark 10:26 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
  49. 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.
  50. Mark 10:28 sn Peter wants reassurance that the disciples’ response and sacrifice has been noticed.
  51. Mark 10:28 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
  52. Mark 10:29 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  53. Mark 10:30 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
  54. Mark 10:30 tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”
  55. 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).
  56. Mark 10:33 tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.
  57. 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.
  58. Mark 10:34 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
  59. 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.
  60. Mark 10:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  61. Mark 10:38 tn Grk “baptism I am baptized with.” This same change has been made in v. 39.
  62. 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.
  63. 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.
  64. Mark 10:41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  65. Mark 10:41 tn Grk “the ten.”
  66. 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.
  67. 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.
  68. 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.
  69. Mark 10:46 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  70. Mark 10:47 tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.
  71. 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]).
  72. 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.
  73. 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.
  74. Mark 10:49 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
  75. Mark 10:51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  76. Mark 10:51 tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.
  77. Mark 10:51 tn Or “Master”; Grk ῥαββουνί (rabbouni).
  78. 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.
  79. Mark 10:52 tn Or “received” (see the note on the phrase “let me see again” in v. 51).
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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.

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Mark 10
The Voice

10 From there Jesus traveled to Judea and beyond the Jordan River; He taught the crowds who gathered as was His custom.

2 Some Pharisees came to Him to test Him on His adherence to the law of Moses.

Pharisees: Is it lawful for a husband to divorce his wife?

Jesus: 3 What did Moses say to you?

Pharisees: 4 Moses permitted us to write a certificate of dismissal and divorce her.[a]

Jesus: 5 Moses gave you this law as a concession because of the hardness of your hearts. 6 But truly, God created humans male and female in the beginning.[b] 7 As it is written in the Hebrew Scriptures, “For this reason, a man will leave his father and mother [to marry his wife],[c] 8 and the two of them will become one flesh and blood.”[d] So they are no longer two people, but one. 9 What God has joined together in this way, no one may sever.

10 In the privacy of their dwelling that evening, the disciples asked Him about this teaching, 11 and He went even further.

Jesus: If any husband divorces his wife and then marries another woman, he commits adultery against her. 12 And if a wife should divorce her husband and marry another, then she commits adultery against him.

The Pharisees hope to trip Jesus. Instead of taking a side, Jesus goes to the purpose and meaning of marriage: not just from a social but a spiritual perspective.

13 When the crowd gathered again, the people brought their children to see Jesus, hoping that He might grant them His blessing through His touch.

His disciples turned them all away; 14 but when Jesus saw this, He was incensed.

Jesus (to the disciples): Let the children come to Me, and don’t ever stand in their way, for this is what the kingdom of God is all about. 15 Truly anyone who doesn’t accept the kingdom of God as a little child does can never enter it.

16 Jesus gathered the children in His arms, and He laid His hands on them to bless them.

17 When He had traveled on, a young man came and knelt in the dust of the road in front of Jesus.

Young Man: Good Teacher! What must I do to gain life in the world to come?

Jesus: 18 You are calling Me good? Don’t you know that God and God alone is good? 19 Anyway, why ask Me that question? You know the Commandments of Moses: “Do not murder, do not commit adultery, do not steal, do not slander, do not defraud, and honor your father and mother.”[e]

Young Man: 20 Yes, Teacher, I have done all these since I was a child.

21 Then Jesus, looking at the young man, saw that he was sincere and responded out of His love for him.

Jesus: Son, there is still one thing you have not done. Go now. Sell everything you have and give the proceeds to the poor so that you will have treasure in heaven. After that, come, follow Me.

22 The young man went away sick at heart at these words because he was very wealthy, 23 and Jesus looked around to see if His disciples were understanding His teaching.

Jesus (to His disciples): Oh, it is hard for people with wealth to find their way into God’s kingdom!

Disciples (amazed): 24 What?

Jesus: You heard Me. How hard it is to enter the kingdom of God [for those who trust in their wealth]![f] 25 I think you’ll see camels squeezing through the eye of a needle before you’ll see the rich celebrating and dancing as they enter into the joy of God’s kingdom!

26 The disciples looked around at each other, whispering.

Disciples (aloud to Jesus): Then who can be liberated?

Jesus (smiling and shaking His head): 27 For human beings it is impossible, but not for God: God makes everything possible.

Peter: 28 Master, we have left behind everything we had to follow You.

Jesus: 29 That is true. And those who have left their houses, their lands, their parents, or their families for My sake, and for the sake of this good news 30 will receive all of this 100 times greater than they have in this time—houses and farms and brothers, sisters, mothers, and children, along with persecutions—and in the world to come, they will receive eternal life. 31 But many of those who are first in this world shall be last in the world to come, and the last, first.

This young man, like many wealthy people, is confident in his own abilities. He wants to make sure he will live well in the coming world, but he is not convinced he will not fall short of the mark. And without humbly recognizing his own sinfulness and need in the face of God’s goodness and perfection, it is indeed very hard for him to find the Kingdom.

This is the only person in the Gospels outside of the twelve whom Jesus personally invites to follow Him. He is also the only person in the Gospels to walk away from that invitation.

32 At length, they made their way toward Jerusalem. Jesus was walking ahead of them. As they neared the city, wonder and amazement filled them. But soon those who were following began to tremble.

Jesus (taking the twelve aside): 33 Look, we are going up to Jerusalem, and there the Son of Man is going to be delivered to the chief priests and the scribes. They shall seek His death and deliver Him to the outsiders to carry out that sentence. 34 Then people will mock Him, spit upon Him, whip Him, and kill Him. But on the third day, He will rise again.

35 Two of the twelve—the sons of Zebedee as they were known—approached Jesus and pulled Him aside.

James and John: Teacher, will You do something for us if we ask it of You?

Jesus: 36 What is it that you want?

James and John: 37 Master, grant that we might sit on either side of You, one at Your right hand and one at Your left, when You come into the glory of Your kingdom.

Jesus: 38 You don’t know what it is you’re asking. Can you drink from the cup I have to drink from or be ritually washed in baptism with the baptism[g] that awaits Me?

James and John: 39 We can.

Jesus: You will indeed drink from the cup I drink from and be baptized with the baptism[h] that awaits Me. 40 But to sit at My right or at My left is an honor I cannot grant. That will be given to those for whom it has been prepared.

41 When the other ten heard about this request, they were angry with James and John; 42 but Jesus stopped them.

Jesus: You know that among the nations of the world the great ones lord it over the little people and act like tyrants. 43 But that is not the way it will be among you. Whoever would be great among you must serve and minister. 44 Whoever wants to be great among you must be slave of all. 45 Even the Son of Man came not to be served but to be a servant—to offer His life as a ransom for others.

None of the disciples understand what Jesus is telling them, and none of His predictions will become clear to them until after His resurrection. In the meantime, several of His disciples are not only failing to understand His warnings about the things to come but are missing His message on things right before their eyes. Jesus has already told them that to be great among His followers means to become humble like a child; but James and John still think that as two of His closest disciples, they can win worldly fame and power.

46 By that time, they had reached Jericho; as they passed through the town, a crowd of people followed along. They came to a blind beggar, Bartimaeus, the son of Timaeus, who sat beside the main road. 47 When he was told that Jesus of Nazareth was passing in that throng, he called out in a loud voice.

Bartimaeus: Jesus, Son of David, take pity on me and help me!

Disgusted by the blind man’s public display, others in the crowd tried to silence him until the Master passed.

Some of the Crowd: 48 Be quiet. Shush.

Bartimaeus (still louder): Jesus, Son of David, have pity on me!

49 Jesus stopped where He stood. The crowd stopped with Him. He told those near the front of the crowd to call the blind man forward.

Some of the Crowd (to Bartimaeus): Good news! Jesus has heard you. Listen—He calls for you. Get up and go to Him.

50 Bartimaeus cast aside his beggar’s robe and stepped forward, feeling his way toward Jesus.

Jesus: 51 What do you want from Me?

Bartimaeus: Teacher, I want to see.

Jesus: 52 Your faith has made you whole. Go in peace.

In that moment, Bartimaeus could see again; and from that time on, he followed Jesus.

Footnotes

  1. 10:4 Deuteronomy 24:1
  2. 10:6 Genesis 1:27; 5:2; the Hebrew name for the Book of Genesis is “In the beginning.”
  3. 10:7 Some of the earliest manuscripts omit this portion.
  4. 10:7–8 Genesis 2:24
  5. 10:19 Exodus 20:12–16; Deuteronomy 5:16–20
  6. 10:24 Some manuscripts omit this portion.
  7. 10:38 Literally, immersion
  8. 10:39 Literally, be immersed with the immersion
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Mark 10
New Living Translation

Discussion about Divorce and Marriage

10 Then Jesus left Capernaum and went down to the region of Judea and into the area east of the Jordan River. Once again crowds gathered around him, and as usual he was teaching them.

2 Some Pharisees came and tried to trap him with this question: “Should a man be allowed to divorce his wife?”

3 Jesus answered them with a question: “What did Moses say in the law about divorce?”

4 “Well, he permitted it,” they replied. “He said a man can give his wife a written notice of divorce and send her away.”[a]

5 But Jesus responded, “He wrote this commandment only as a concession to your hard hearts. 6 But ‘God made them male and female’[b] from the beginning of creation. 7 ‘This explains why a man leaves his father and mother and is joined to his wife,[c] 8 and the two are united into one.’[d] Since they are no longer two but one, 9 let no one split apart what God has joined together.”

10 Later, when he was alone with his disciples in the house, they brought up the subject again. 11 He told them, “Whoever divorces his wife and marries someone else commits adultery against her. 12 And if a woman divorces her husband and marries someone else, she commits adultery.”

Jesus Blesses the Children

13 One day some parents brought their children to Jesus so he could touch and bless them. But the disciples scolded the parents for bothering him.

14 When Jesus saw what was happening, he was angry with his disciples. He said to them, “Let the children come to me. Don’t stop them! For the Kingdom of God belongs to those who are like these children. 15 I tell you the truth, anyone who doesn’t receive the Kingdom of God like a child will never enter it.” 16 Then he took the children in his arms and placed his hands on their heads and blessed them.

The Rich Man

17 As Jesus was starting out on his way to Jerusalem, a man came running up to him, knelt down, and asked, “Good Teacher, what must I do to inherit eternal life?”

18 “Why do you call me good?” Jesus asked. “Only God is truly good. 19 But to answer your question, you know the commandments: ‘You must not murder. You must not commit adultery. You must not steal. You must not testify falsely. You must not cheat anyone. Honor your father and mother.’[e]”

20 “Teacher,” the man replied, “I’ve obeyed all these commandments since I was young.”

21 Looking at the man, Jesus felt genuine love for him. “There is still one thing you haven’t done,” he told him. “Go and sell all your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow me.”

22 At this the man’s face fell, and he went away sad, for he had many possessions.

23 Jesus looked around and said to his disciples, “How hard it is for the rich to enter the Kingdom of God!” 24 This amazed them. But Jesus said again, “Dear children, it is very hard[f] to enter the Kingdom of God. 25 In fact, it is easier for a camel to go through the eye of a needle than for a rich person to enter the Kingdom of God!”

26 The disciples were astounded. “Then who in the world can be saved?” they asked.

27 Jesus looked at them intently and said, “Humanly speaking, it is impossible. But not with God. Everything is possible with God.”

28 Then Peter began to speak up. “We’ve given up everything to follow you,” he said.

29 “Yes,” Jesus replied, “and I assure you that everyone who has given up house or brothers or sisters or mother or father or children or property, for my sake and for the Good News, 30 will receive now in return a hundred times as many houses, brothers, sisters, mothers, children, and property—along with persecution. And in the world to come that person will have eternal life. 31 But many who are the greatest now will be least important then, and those who seem least important now will be the greatest then.[g]”

Jesus Again Predicts His Death

32 They were now on the way up to Jerusalem, and Jesus was walking ahead of them. The disciples were filled with awe, and the people following behind were overwhelmed with fear. Taking the twelve disciples aside, Jesus once more began to describe everything that was about to happen to him. 33 “Listen,” he said, “we’re going up to Jerusalem, where the Son of Man[h] will be betrayed to the leading priests and the teachers of religious law. They will sentence him to die and hand him over to the Romans.[i] 34 They will mock him, spit on him, flog him with a whip, and kill him, but after three days he will rise again.”

Jesus Teaches about Serving Others

35 Then James and John, the sons of Zebedee, came over and spoke to him. “Teacher,” they said, “we want you to do us a favor.”

36 “What is your request?” he asked.

37 They replied, “When you sit on your glorious throne, we want to sit in places of honor next to you, one on your right and the other on your left.”

38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink from the bitter cup of suffering I am about to drink? Are you able to be baptized with the baptism of suffering I must be baptized with?”

39 “Oh yes,” they replied, “we are able!”

Then Jesus told them, “You will indeed drink from my bitter cup and be baptized with my baptism of suffering. 40 But I have no right to say who will sit on my right or my left. God has prepared those places for the ones he has chosen.”

41 When the ten other disciples heard what James and John had asked, they were indignant. 42 So Jesus called them together and said, “You know that the rulers in this world lord it over their people, and officials flaunt their authority over those under them. 43 But among you it will be different. Whoever wants to be a leader among you must be your servant, 44 and whoever wants to be first among you must be the slave of everyone else. 45 For even the Son of Man came not to be served but to serve others and to give his life as a ransom for many.”

Jesus Heals Blind Bartimaeus

46 Then they reached Jericho, and as Jesus and his disciples left town, a large crowd followed him. A blind beggar named Bartimaeus (son of Timaeus) was sitting beside the road. 47 When Bartimaeus heard that Jesus of Nazareth was nearby, he began to shout, “Jesus, Son of David, have mercy on me!”

48 “Be quiet!” many of the people yelled at him.

But he only shouted louder, “Son of David, have mercy on me!”

49 When Jesus heard him, he stopped and said, “Tell him to come here.”

So they called the blind man. “Cheer up,” they said. “Come on, he’s calling you!” 50 Bartimaeus threw aside his coat, jumped up, and came to Jesus.

51 “What do you want me to do for you?” Jesus asked.

“My Rabbi,[j]” the blind man said, “I want to see!”

52 And Jesus said to him, “Go, for your faith has healed you.” Instantly the man could see, and he followed Jesus down the road.[k]

Footnotes

  1. 10:4 See Deut 24:1.
  2. 10:6 Gen 1:27; 5:2.
  3. 10:7 Some manuscripts do not include and is joined to his wife.
  4. 10:7-8 Gen 2:24.
  5. 10:19 Exod 20:12-16; Deut 5:16-20.
  6. 10:24 Some manuscripts read very hard for those who trust in riches.
  7. 10:31 Greek But many who are first will be last; and the last, first.
  8. 10:33a “Son of Man” is a title Jesus used for himself.
  9. 10:33b Greek the Gentiles.
  10. 10:51 Greek uses the Hebrew term Rabboni.
  11. 10:52 Or on the way.
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Mark 10
English Standard Version

Teaching About Divorce

10 (A)And he left there and went (B)to the region of Judea and beyond the Jordan, and crowds gathered to him again. And again, as was his custom, he taught them.

2 And Pharisees came up and in order (C)to test him asked, (D)“Is it lawful for a man to divorce his wife?” 3 He answered them, “What did Moses command you?” 4 They said, (E)“Moses allowed a man to write a certificate of divorce and to send her away.” 5 And Jesus said to them, “Because of your (F)hardness of heart he wrote you this commandment. 6 But (G)from the beginning of creation, ‘God made them (H)male and female.’ 7 (I)‘Therefore a man shall leave his father and mother and hold fast to his wife,[a] 8 and (J)the two shall become one flesh.’ So they are no longer two but one flesh. 9 (K)What therefore God has joined together, let not man separate.”

10 And in the house the disciples asked him again about this matter. 11 And he said to them, (L)“Whoever divorces his wife and marries another commits adultery against her, 12 and (M)if she divorces her husband and marries another, she commits adultery.”

Let the Children Come to Me

13 (N)And they were bringing children to him that he might touch them, and the disciples (O)rebuked them. 14 But when Jesus saw it, he was indignant and said to them, (P)“Let the children come to me; (Q)do not hinder them, for to such belongs the kingdom of God. 15 (R)Truly, I say to you, whoever does not (S)receive the kingdom of God like a child shall not enter it.” 16 And (T)he took them in his arms and blessed them, (U)laying his hands on them.

The Rich Young Man

17 (V)And as he was setting out on his journey, a man ran up and (W)knelt before him and asked him, “Good Teacher, what must I do to (X)inherit eternal life?” 18 And Jesus said to him, “Why do you call me good? No one is good except God alone. 19 You know the commandments: (Y)‘Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.’” 20 And he said to him, “Teacher, (Z)all these I have kept from my youth.” 21 And Jesus, (AA)looking at him, (AB)loved him, and said to him, “You lack one thing: go, (AC)sell all that you have and give to the poor, and you will have (AD)treasure in heaven; and come, follow me.” 22 (AE)Disheartened by the saying, he went away sorrowful, for he had great possessions.

23 And Jesus (AF)looked around and said to his disciples, (AG)“How difficult it will be for those who have wealth to enter (AH)the kingdom of God!” 24 And the disciples (AI)were amazed at his words. But Jesus said to them again, (AJ)“Children, (AK)how difficult it is[b] to enter (AL)the kingdom of God! 25 It is easier for a camel to go through the eye of a needle than for a rich person to enter (AM)the kingdom of God.” 26 And they were exceedingly astonished, and said to him,[c] “Then who can be saved?” 27 Jesus (AN)looked at them and said, (AO)“With man it is impossible, but not with God. For all things are possible with God.” 28 Peter began to say to him, “See, (AP)we have left everything and followed you.” 29 Jesus said, “Truly, I say to you, (AQ)there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and (AR)for the gospel, 30 who will not receive a hundredfold (AS)now in this time, houses and brothers and sisters and mothers and children and lands, (AT)with persecutions, and in (AU)the age to come eternal life. 31 But (AV)many who are first will be last, and the last first.”

Jesus Foretells His Death a Third Time

32 (AW)And they were on the road, going up to Jerusalem, and (AX)Jesus was walking ahead of them. And (AY)they were amazed, and those who followed were afraid. And taking the twelve again, he began to tell them what was to happen to him, 33 saying, “See, (AZ)we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will (BA)condemn him to death and (BB)deliver him over to the Gentiles. 34 And they will (BC)mock him and (BD)spit on him, and flog him and kill him. And (BE)after three days he will rise.”

The Request of James and John

35 (BF)And James and John, (BG)the sons of Zebedee, came up to him and said to him, “Teacher, we want you to do for us (BH)whatever we ask of you.” 36 And he said to them, (BI)“What do you want me to do for you?” 37 And they said to him, “Grant us (BJ)to sit, one at your right hand and one at your left, (BK)in your glory.” 38 Jesus said to them, (BL)“You do not know what you are asking. Are you able (BM)to drink the cup that I drink, or (BN)to be baptized with the baptism with which I am baptized?” 39 And they said to him, “We are able.” And Jesus said to them, (BO)“The cup that I drink (BP)you will drink, and with the baptism with which I am baptized, (BQ)you will be baptized, 40 but to sit at my right hand or at my left is not mine to grant, (BR)but it is for those for whom it has been (BS)prepared.” 41 And when the ten heard it, they began to be indignant at James and John. 42 (BT)And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles (BU)lord it over them, and their great ones exercise authority over them. 43 But (BV)it shall not be so among you. But whoever would be great among you must be your servant,[d] 44 and whoever would be first among you must be (BW)slave[e] of all. 45 For even the Son of Man came not to be served but (BX)to serve, and (BY)to give his life as a ransom for (BZ)many.”

Jesus Heals Blind Bartimaeus

46 (CA)And they came to Jericho. And (CB)as he was leaving Jericho with his disciples and a great crowd, Bartimaeus, (CC)a blind beggar, the son of Timaeus, was sitting by the roadside. 47 And when he heard that it was (CD)Jesus of Nazareth, he began to cry out and say, “Jesus, Son of David, have mercy on me!” 48 And many (CE)rebuked him, telling him to be silent. But he cried out all the more, “Son of David, have mercy on me!” 49 And Jesus stopped and said, “Call him.” And they called the blind man, saying to him, (CF)“Take heart. Get up; he is calling you.” 50 And throwing off his (CG)cloak, he sprang up and came to Jesus. 51 And Jesus said to him, (CH)“What do you want me to do for you?” And the blind man said to him, (CI)“Rabbi, let me recover my sight.” 52 And Jesus said to him, “Go your way; (CJ)your faith has (CK)made you well.” And immediately he recovered his sight and followed him on the way.

Footnotes

  1. Mark 10:7 Some manuscripts omit and hold fast to his wife
  2. Mark 10:24 Some manuscripts add for those who trust in riches
  3. Mark 10:26 Some manuscripts to one another
  4. Mark 10:43 Greek diakonos
  5. Mark 10:44 Or bondservant, or servant (for the contextual rendering of the Greek word doulos, see Preface)
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