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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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Marcu 10
Cornilescu 1924 - Revised 2010, 2014

Desfacerea căsătoriei

10 Isus a plecat(A) de acolo şi a venit în ţinutul Iudeii, dincolo de Iordan. Gloatele s-au adunat din nou la El şi, după obiceiul Său, a început iarăşi să-i înveţe. 2 Au(B) venit la El fariseii şi, ca să-L ispitească, L-au întrebat dacă este îngăduit unui bărbat să-şi lase nevasta. 3 Drept răspuns, El le-a zis: „Ce v-a poruncit Moise?” 4 „Moise(C)”, au zis ei, „a dat voie ca bărbatul să scrie o carte de despărţire şi s-o lase”. 5 Isus le-a zis: „Din pricina împietririi inimii voastre v-a scris Moise porunca aceasta. 6 Dar, de la începutul lumii, Dumnezeu i-a(D) făcut parte bărbătească şi parte femeiască. 7 De aceea(E) va lăsa omul pe tatăl său şi pe mama sa şi se va lipi de nevastă-sa. 8 Şi cei doi vor fi un singur trup. Aşa că nu mai sunt doi, ci sunt un singur trup. 9 Deci ce a împreunat Dumnezeu, omul să nu despartă.” 10 În casă, ucenicii L-au întrebat iarăşi asupra celor de mai sus. 11 El le-a zis: „Oricine(F) îşi lasă nevasta şi ia pe alta de nevastă preacurveşte faţă de ea 12 şi dacă o nevastă îşi lasă bărbatul şi ia pe altul de bărbat preacurveşte”.

Copilaşii

13 I-au(G) adus nişte copilaşi ca să Se atingă de ei. Dar ucenicii au certat pe cei ce îi aduceau. 14 Când a văzut Isus acest lucru, S-a mâniat şi le-a zis: „Lăsaţi copilaşii să vină la Mine şi nu-i opriţi, căci Împărăţia lui Dumnezeu este a celor(H) ca ei. 15 Adevărat vă spun că oricine(I) nu va primi Împărăţia lui Dumnezeu ca un copilaş cu niciun chip nu va intra în ea!” 16 Apoi i-a luat în braţe şi i-a binecuvântat, punându-Şi mâinile peste ei.

Tânărul bogat

17 Tocmai(J) când era gata să pornească la drum, a alergat la El un om care a îngenuncheat înaintea Lui şi L-a întrebat: „Bunule Învăţător, ce să fac ca să moştenesc viaţa veşnică?” 18 „Pentru ce Mă numeşti bun?” i-a zis Isus. „Nimeni nu este bun, decât Unul singur: Dumnezeu. 19 Cunoşti poruncile: ‘Să(K) nu preacurveşti; să nu ucizi; să nu furi; să nu faci o mărturisire mincinoasă; să nu înşeli; să cinsteşti pe tatăl tău şi pe mama ta’.” 20 El I-a răspuns: „Învăţătorule, toate aceste lucruri le-am păzit cu grijă din tinereţea mea”. 21 Isus S-a uitat ţintă la el, l-a iubit şi i-a zis: „Îţi lipseşte un lucru; du-te de vinde tot ce ai, dă la săraci, şi vei avea o comoară(L) în cer. Apoi vino, ia-ţi crucea şi urmează-Mă.” 22 Mâhnit de aceste cuvinte, omul acesta a plecat întristat de tot, căci avea multe avuţii. 23 Isus S-a uitat(M) împrejurul Lui şi a zis ucenicilor Săi: „Cât de anevoie vor intra în Împărăţia lui Dumnezeu cei ce au avuţii!” 24 Ucenicii au rămas uimiţi de cuvintele Lui. Isus a luat din nou cuvântul şi le-a zis: „Fiilor, cât de anevoie este pentru cei ce(N) se încred în bogăţii, să intre în Împărăţia lui Dumnezeu! 25 Mai lesne este să treacă o cămilă prin urechea unui ac decât să intre un om bogat în Împărăţia lui Dumnezeu!” 26 Ucenicii au rămas şi mai uimiţi şi au zis unii către alţii: „Cine poate atunci să fie mântuit?” 27 Isus S-a uitat ţintă la ei şi le-a zis: „Lucrul acesta este cu neputinţă la oameni, dar nu la Dumnezeu, pentru că toate lucrurile sunt cu putinţă la(O) Dumnezeu”.

Moştenirea vieţii veşnice

28 Petru(P) a început să-I zică: „Iată că noi am lăsat totul şi Te-am urmat”. 29 Isus a răspuns: „Adevărat vă spun că nu este nimeni care să fi lăsat casă sau fraţi, sau surori, sau tată, sau mamă, sau nevastă, sau copii, sau holde pentru Mine şi pentru Evanghelie 30 şi să(Q) nu primească acum, în veacul acesta, de o sută de ori mai mult: case, fraţi, surori, mame, copii şi holde, împreună cu prigoniri, iar în veacul viitor, viaţa veşnică. 31 Mulţi(R) din cei dintâi vor fi cei de pe urmă, şi mulţi din cei de pe urmă vor fi cei dintâi.”

Isus vesteşte moartea şi învierea Sa

32 Ei(S) erau pe drum şi se suiau la Ierusalim, şi Isus mergea înaintea lor. Ucenicii erau tulburaţi şi mergeau îngroziţi după El. Isus a luat(T) iarăşi la El pe cei doisprezece şi a început să le vorbească despre lucrurile care aveau să I se întâmple. 33 „Iată”, a zis El, „ne suim la Ierusalim, şi Fiul omului va fi dat în mâinile preoţilor celor mai de seamă şi cărturarilor. Ei Îl vor osândi la moarte şi-L vor da în mâinile neamurilor, 34 care îşi vor bate joc de El, Îl vor bate cu nuiele, Îl vor scuipa şi-L vor omorî, dar, după trei zile, va învia.”

Cererea fiilor lui Zebedei

35 Fiii lui Zebedei, Iacov şi Ioan, au venit(U) la Isus şi I-au zis: „Învăţătorule, am vrea să ne faci ce-Ţi vom cere”. 36 El le-a zis: „Ce voiţi să vă fac?” 37 „Dă-ne”, I-au zis ei, „să şedem unul la dreapta Ta şi altul la stânga Ta când vei fi îmbrăcat în slava Ta”. 38 Isus le-a răspuns: „Nu ştiţi ce cereţi. Puteţi voi să beţi paharul pe care am să-l beau Eu sau să fiţi botezaţi cu botezul cu care am să fiu botezat Eu?” 39 „Putem”, au zis ei. Şi Isus le-a răspuns: „Este adevărat că paharul pe care-l voi bea Eu, îl veţi bea şi cu botezul cu care voi fi botezat Eu, veţi fi botezaţi, 40 dar cinstea de a şedea la dreapta sau la stânga Mea nu atârnă de Mine s-o dau, ci ea este numai pentru aceia pentru care a fost pregătită”. 41 Cei zece, când au auzit(V) lucrul acesta, au început să se mânie pe Iacov şi pe Ioan. 42 Isus i-a chemat la El şi le-a zis: „Ştiţi(W) că cei priviţi drept cârmuitori ai neamurilor domnesc peste ele şi mai-marii lor le poruncesc cu stăpânire. 43 Dar(X) între voi să nu fie aşa. Ci oricare va vrea să fie mare între voi să fie slujitorul vostru 44 şi oricare va vrea să fie cel dintâi între voi să fie robul tuturor. 45 Căci Fiul(Y) omului n-a venit să I se slujească, ci El să slujească şi să-Şi(Z) dea viaţa răscumpărare pentru mulţi!”

Orbul Bartimeu

46 Au(AA) ajuns la Ierihon. Şi, pe când ieşea Isus din Ierihon cu ucenicii Săi şi cu o mare mulţime de oameni, fiul lui Timeu, Bartimeu, un cerşetor orb, şedea jos, lângă drum, şi cerea de milă. 47 El a auzit că trece Isus din Nazaret şi a început să strige: „Isuse, Fiul lui David, ai milă de mine!” 48 Mulţi îl certau să tacă, dar el şi mai tare striga: „Fiul lui David, ai milă de mine!” 49 Isus S-a oprit şi a zis: „Chemaţi-l!” Au chemat pe orb şi i-au zis: „Îndrăzneşte, scoală-te, căci te cheamă”. 50 Orbul şi-a aruncat haina, a sărit şi a venit la Isus. 51 Isus a luat cuvântul şi i-a zis: „Ce vrei să-ţi fac?” „Rabuni”, I-a răspuns orbul, „să capăt vederea”. 52 Şi Isus i-a zis: „Du-te, credinţa(AB) ta te-a mântuit”. Îndată orbul şi-a căpătat vederea şi a mers pe drum după Isus.

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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
New International Version

Divorce(A)

10 Jesus then left that place and went into the region of Judea and across the Jordan.(B) Again crowds of people came to him, and as was his custom, he taught them.(C)

2 Some Pharisees(D) came and tested him by asking, “Is it lawful for a man to divorce his wife?”

3 “What did Moses command you?” he replied.

4 They said, “Moses permitted a man to write a certificate of divorce and send her away.”(E)

5 “It was because your hearts were hard(F) that Moses wrote you this law,” Jesus replied. 6 “But at the beginning of creation God ‘made them male and female.’[a](G) 7 ‘For this reason a man will leave his father and mother and be united to his wife,[b] 8 and the two will become one flesh.’[c](H) So they are no longer two, but one flesh. 9 Therefore what God has joined together, let no one separate.”

10 When they were in the house again, the disciples asked Jesus about this. 11 He answered, “Anyone who divorces his wife and marries another woman commits adultery against her.(I) 12 And if she divorces her husband and marries another man, she commits adultery.”(J)

The Little Children and Jesus(K)

13 People were bringing little children to Jesus for him to place his hands on them, but the disciples rebuked them. 14 When Jesus saw this, he was indignant. He said to them, “Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these.(L) 15 Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it.”(M) 16 And he took the children in his arms,(N) placed his hands on them and blessed them.

The Rich and the Kingdom of God(O)

17 As Jesus started on his way, a man ran up to him and fell on his knees(P) before him. “Good teacher,” he asked, “what must I do to inherit eternal life?”(Q)

18 “Why do you call me good?” Jesus answered. “No one is good—except God alone. 19 You know the commandments: ‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, you shall not defraud, honor your father and mother.’[d]”(R)

20 “Teacher,” he declared, “all these I have kept since I was a boy.”

21 Jesus looked at him and loved him. “One thing you lack,” he said. “Go, sell everything you have and give to the poor,(S) and you will have treasure in heaven.(T) Then come, follow me.”(U)

22 At this the man’s face fell. He went away sad, because he had great wealth.

23 Jesus looked around and said to his disciples, “How hard it is for the rich(V) to enter the kingdom of God!”

24 The disciples were amazed at his words. But Jesus said again, “Children, how hard it is[e] to enter the kingdom of God!(W) 25 It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”(X)

26 The disciples were even more amazed, and said to each other, “Who then can be saved?”

27 Jesus looked at them and said, “With man this is impossible, but not with God; all things are possible with God.”(Y)

28 Then Peter spoke up, “We have left everything to follow you!”(Z)

29 “Truly I tell you,” Jesus replied, “no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel 30 will fail to receive a hundred times as much(AA) in this present age: homes, brothers, sisters, mothers, children and fields—along with persecutions—and in the age to come(AB) eternal life.(AC) 31 But many who are first will be last, and the last first.”(AD)

Jesus Predicts His Death a Third Time(AE)

32 They were on their way up to Jerusalem, with Jesus leading the way, and the disciples were astonished, while those who followed were afraid. Again he took the Twelve(AF) aside and told them what was going to happen to him. 33 “We are going up to Jerusalem,”(AG) he said, “and the Son of Man(AH) will be delivered over to the chief priests and the teachers of the law.(AI) They will condemn him to death and will hand him over to the Gentiles, 34 who will mock him and spit on him, flog him(AJ) and kill him.(AK) Three days later(AL) he will rise.”(AM)

The Request of James and John(AN)

35 Then James and John, the sons of Zebedee, came to him. “Teacher,” they said, “we want you to do for us whatever we ask.”

36 “What do you want me to do for you?” he asked.

37 They replied, “Let one of us sit at your right and the other at your left in your glory.”(AO)

38 “You don’t know what you are asking,”(AP) Jesus said. “Can you drink the cup(AQ) I drink or be baptized with the baptism I am baptized with?”(AR)

39 “We can,” they answered.

Jesus said to them, “You will drink the cup I drink and be baptized with the baptism I am baptized with,(AS) 40 but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared.”

41 When the ten heard about this, they became indignant with James and John. 42 Jesus called them together and said, “You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. 43 Not so with you. Instead, whoever wants to become great among you must be your servant,(AT) 44 and whoever wants to be first must be slave of all. 45 For even the Son of Man did not come to be served, but to serve,(AU) and to give his life as a ransom for many.”(AV)

Blind Bartimaeus Receives His Sight(AW)

46 Then they came to Jericho. As Jesus and his disciples, together with a large crowd, were leaving the city, a blind man, Bartimaeus (which means “son of Timaeus”), was sitting by the roadside begging. 47 When he heard that it was Jesus of Nazareth,(AX) he began to shout, “Jesus, Son of David,(AY) have mercy on me!”

48 Many rebuked him and told 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 they called to the blind man, “Cheer up! On your feet! He’s calling you.” 50 Throwing his cloak aside, he jumped to his feet and came to Jesus.

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

The blind man said, “Rabbi,(AZ) I want to see.”

52 “Go,” said Jesus, “your faith has healed you.”(BA) Immediately he received his sight and followed(BB) Jesus along the road.

Footnotes

  1. Mark 10:6 Gen. 1:27
  2. Mark 10:7 Some early manuscripts do not have and be united to his wife.
  3. Mark 10:8 Gen. 2:24
  4. Mark 10:19 Exodus 20:12-16; Deut. 5:16-20
  5. Mark 10:24 Some manuscripts is for those who trust in riches
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