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Mark 9
Names of God Bible
Mark 9
Names of God Bible
9 He said to them, “I can guarantee this truth: Some people who are standing here will not die until they see the kingdom of God arrive with power.”
Moses and Elijah Appear with Jesus(A)
2 After six days Yeshua took only Peter, James, and John and led them up a high mountain where they could be alone.
Yeshua’s appearance changed in front of them. 3 His clothes became dazzling white, whiter than anyone on earth could bleach them. 4 Then Elijah and Moses appeared to them and were talking with Yeshua.
5 Peter said to Yeshua, “Rabbi, it’s good that we’re here. Let’s put up three tents—one for you, one for Moses, and one for Elijah.” 6 (Peter didn’t know how to respond. He and the others were terrified.)
7 Then a cloud overshadowed them. A voice came out of the cloud and said, “This is my Son, whom I love. Listen to him!”
8 Suddenly, as they looked around, they saw no one with them but Yeshua.
9 On their way down the mountain, Yeshua ordered them not to tell anyone what they had seen. They were to wait until the Son of Man had come back to life. 10 They kept in mind what he said but argued among themselves what he meant by “come back to life.” 11 So they asked him, “Don’t the experts in Moses’ Teachings say that Elijah must come first?”
12 Yeshua said to them, “Elijah is coming first and will put everything in order again. But in what sense was it written that the Son of Man must suffer a lot and be treated shamefully? 13 Indeed, I can guarantee that Elijah has come. Yet, people treated him as they pleased, as Scripture says about him.”
Jesus Cures a Demon-Possessed Boy(B)
14 When they came to the other disciples, they saw a large crowd around them. Some experts in Moses’ Teachings were arguing with them. 15 All the people were very surprised to see Yeshua and ran to welcome him.
16 Yeshua asked the experts in Moses’ Teachings, “What are you arguing about with them?”
17 A man in the crowd answered, “Teacher, I brought you my son. He is possessed by a spirit that won’t let him talk. 18 Whenever the spirit brings on a seizure, it throws him to the ground. Then he foams at the mouth, grinds his teeth, and becomes exhausted. I asked your disciples to force the spirit out, but they didn’t have the power to do it.”
19 Yeshua said to them, “You unbelieving generation! How long must I be with you? How long must I put up with you? Bring him to me!”
20 They brought the boy to him. As soon as the spirit saw Yeshua, it threw the boy into convulsions. He fell on the ground, rolled around, and foamed at the mouth.
21 Yeshua asked his father, “How long has he been like this?”
The father replied, “He has been this way since he was a child. 22 The demon has often thrown him into fire or into water to destroy him. If it’s possible for you, put yourself in our place, and help us!”
23 Yeshua said to him, “As far as possibilities go, everything is possible for the person who believes.”
24 The child’s father cried out at once, “I believe! Help my lack of faith.”
25 When Yeshua saw that a crowd was running to the scene, he gave an order to the evil spirit. He said, “You spirit that won’t let him talk, I command you to come out of him and never enter him again.”
26 The evil spirit screamed, shook the child violently, and came out. The boy looked as if he were dead, and everyone said, “He’s dead!”
27 Yeshua took his hand and helped him to stand up.
28 When Yeshua went into a house, his disciples asked him privately, “Why couldn’t we force the spirit out of the boy?”
29 He told them, “This kind of spirit can be forced out only by prayer.”[a]
Jesus Again Foretells That He Will Die and Come Back to Life(C)
30 They left that place and were passing through Galilee. Yeshua did not want anyone to know where he was 31 because he was teaching his disciples. He taught them, “The Son of Man will be betrayed and handed over to people. They will kill him, but on the third day he will come back to life.”
32 The disciples didn’t understand what he meant and were afraid to ask him.
Greatness in the Kingdom(D)
33 Then they came to Capernaum. While Yeshua was at home, he asked the disciples, “What were you arguing about on the road?” 34 They were silent. On the road they had argued about who was the greatest.
35 He sat down and called the twelve apostles. He told them, “Whoever wants to be the most important person must take the last place and be a servant to everyone else.” 36 Then he took a little child and had him stand among them. He put his arms around the child and said to them, 37 “Whoever welcomes a child like this in my name welcomes me. Whoever welcomes me welcomes not me but the one who sent me.”
Using the Name of Jesus(E)
38 John said to Yeshua, “Teacher, we saw someone forcing demons out of a person by using the power and authority of your name. We tried to stop him because he was not one of us.”
39 Yeshua said, “Don’t stop him! No one who works a miracle in my name can turn around and speak evil of me. 40 Whoever isn’t against us is for us. 41 I can guarantee this truth: Whoever gives you a cup of water to drink because you belong to Christ will certainly not lose his reward.”
Causing Others to Lose Faith(F)
42 “These little ones believe in me. It would be best for the person who causes one of them to lose faith to be thrown into the sea with a large stone hung around his neck.
43 “So if your hand causes you to lose your faith, cut it off! It is better for you to enter life disabled than to have two hands and go to hell, to the fire that cannot be put out.[b] 45 If your foot causes you to lose your faith, cut it off! It is better for you to enter life lame than to have two feet and be thrown into hell. 47 If your eye causes you to lose your faith, tear it out! It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell. 48 In hell worms that eat the body never die, and the fire is never put out. 49 Everyone will be salted with fire. 50 Salt is good. But if salt loses its taste, how will you restore its flavor? Have salt within you, and live in peace with one another.”
马可福音 9
Chinese Contemporary Bible (Simplified)
马可福音 9
Chinese Contemporary Bible (Simplified)
9 耶稣继续说：“我实在告诉你们，有些站在这里的人会在有生之年看见上帝的国带着能力降临。”
登山变象
2 六天后，耶稣带着彼得、雅各和约翰暗暗地登上一座高山。耶稣在他们面前改变了形象， 3 衣服变得洁白放光，世上找不到漂得那么白的布。 4 这时，以利亚和摩西在他们眼前出现，与耶稣谈话。 5 彼得对耶稣说：“老师，我们在这里真好！我们搭三座帐篷吧，一座给你，一座给摩西，一座给以利亚。”
6 其实彼得当时不知说什么才好，因为他们都很害怕。 7 就在这时候，有一朵云彩飘来遮住他们，云彩中有声音说：“这是我的爱子，你们要听从祂。” 8 门徒立刻四处观看，发现没有其他人，只有耶稣和他们在那里。
9 下山的时候，耶稣叮嘱他们在人子还没有从死里复活之前，不要把刚才看见的告诉别人。
10 门徒把这话谨记在心，彼此议论“从死里复活”这句话的意思。 11 他们问耶稣：“律法教师为什么说以利亚必须先来？”
12 耶稣回答说：“以利亚固然要先来复兴一切，但为什么圣经上说人子一定会饱受痛苦、遭人蔑视呢？ 13 其实我告诉你们，以利亚已经来了，人们却任意对待他，正如圣经的记载。”
治好污鬼附身的孩子
14 他们与其他门徒会合时，看见一大群人围住门徒，几个律法教师正在跟他们辩论。 15 大家一看到耶稣，都十分惊奇，立刻跑上去迎接祂。 16 耶稣问门徒：“你们跟他们辩论什么？”
17 人群中有一个人说：“老师，我带了我的儿子来找你，因为他被哑巴鬼附身。 18 每次鬼控制他，把他摔在地上，他就口吐白沫，咬牙切齿，全身僵硬。我请你的门徒赶走那鬼，他们却办不到。”
19 耶稣说：“唉，这不信的世代啊！我要跟你们在一起待多久，容忍你们多久呢？把他带到我这里吧。”
20 他们把那孩子带到耶稣面前。那鬼一见耶稣，就使孩子抽搐，倒在地上打滚，口吐白沫。 21 耶稣问孩子的父亲：“他这样子多久了？”孩子的父亲回答道：“他从小就这样， 22 鬼常常将他扔进火里或水里，要害他的命。如果你能，求你怜悯我们，帮助我们吧！”
23 耶稣说：“如果你能？对于相信的人，凡事都有可能！”
24 孩子的父亲立刻喊着说：“我信！但我信心不足，求你帮助我！”
25 耶稣看见人群都跑了过来，就斥责那污鬼：“你这个聋哑鬼，我命令你从他身上出来，不许再进去！”
26 那鬼发出喊叫，使孩子剧烈地抽搐了一阵，就出来了。孩子躺在地上一动也不动，大家都以为他死了。 27 但耶稣拉着他的手扶他起来，他就站了起来。
28 耶稣进屋后，门徒悄悄问祂：“我们为什么赶不走那鬼呢？”
29 耶稣说：“要赶走这类鬼只有靠祷告[a]。”
再次预言受难
30 他们离开那里，途经加利利。耶稣不想任何人知道祂的行踪， 31 因为祂在教导门徒。祂说：“人子将被交在人的手中，被他们杀害，但三天之后，祂必复活。” 32 门徒却不明白这句话的意思，又不敢问祂。
谁最伟大
33 他们回到迦百农的住所，耶稣问门徒：“你们一路上争论些什么？”
34 他们都沉默不语，因为刚才他们在争论谁最伟大。 35 耶稣坐下，叫十二个门徒过来，对他们说：“谁想为首，就该在众人中做最小的，做众人的仆人。” 36 祂领了一个小孩子来，叫他站在门徒中间，又抱起他，对他们说： 37 “任何人为我的缘故接待这样一个小孩子，就是接待我；凡接待我的，不单是接待我，也是接待差我来的那位。”
警戒犯罪
38 约翰对耶稣说：“老师，我们看见有人奉你的名赶鬼，就阻止他，因为他不是跟从我们的。”
39 耶稣说：“不要阻止他，因为没有人奉我的名行过神迹后，会很快毁谤我。 40 不反对我们的，就是支持我们的。 41 我实在告诉你们，若有人因为你们属于基督而给你们一杯水喝，他也必得到赏赐。
42 “但若有人使这样一个小信徒失足犯罪，他的下场比把大磨石挂在他脖子上扔到海里还要惨。 43 如果你一只手使你犯罪，就砍掉它！ 44 拖着残废的身体进入永生，胜过双手健全却落入地狱不灭的火中。 45 倘若你一只脚使你犯罪，就砍掉它！瘸着腿进入永生， 46 胜过双脚健全却被丢进地狱！ 47 如果你的一只眼睛使你犯罪，就剜掉它！独眼进上帝的国，胜过双目健全却被丢进地狱。 48 在那里，
“‘虫是不死的，
火是不灭的。’
49 “每个人都要被火炼，像被盐腌一样。 50 盐是好东西，但如果失去咸味，怎能使它再咸呢？你们里面要有盐，要彼此和睦。”
Footnotes
- 9:29 “祷告”有古卷作“祷告和禁食”。
Mark 9
New International Version
Mark 9
New International Version
9 And he said to them, “Truly I tell you, some who are standing here will not taste death before they see that the kingdom of God has come(A) with power.”(B)
The Transfiguration(C)(D)
2 After six days Jesus took Peter, James and John(E) with him and led them up a high mountain, where they were all alone. There he was transfigured before them. 3 His clothes became dazzling white,(F) whiter than anyone in the world could bleach them. 4 And there appeared before them Elijah and Moses, who were talking with Jesus.
5 Peter said to Jesus, “Rabbi,(G) it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” 6 (He did not know what to say, they were so frightened.)
7 Then a cloud appeared and covered them, and a voice came from the cloud:(H) “This is my Son, whom I love. Listen to him!”(I)
8 Suddenly, when they looked around, they no longer saw anyone with them except Jesus.
9 As they were coming down the mountain, Jesus gave them orders not to tell anyone(J) what they had seen until the Son of Man(K) had risen from the dead. 10 They kept the matter to themselves, discussing what “rising from the dead” meant.
11 And they asked him, “Why do the teachers of the law say that Elijah must come first?”
12 Jesus replied, “To be sure, Elijah does come first, and restores all things. Why then is it written that the Son of Man(L) must suffer much(M) and be rejected?(N) 13 But I tell you, Elijah has come,(O) and they have done to him everything they wished, just as it is written about him.”
Jesus Heals a Boy Possessed by an Impure Spirit(P)
14 When they came to the other disciples, they saw a large crowd around them and the teachers of the law arguing with them. 15 As soon as all the people saw Jesus, they were overwhelmed with wonder and ran to greet him.
16 “What are you arguing with them about?” he asked.
17 A man in the crowd answered, “Teacher, I brought you my son, who is possessed by a spirit that has robbed him of speech. 18 Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not.”
19 “You unbelieving generation,” Jesus replied, “how long shall I stay with you? How long shall I put up with you? Bring the boy to me.”
20 So they brought him. When the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth.(Q)
21 Jesus asked the boy’s father, “How long has he been like this?”
“From childhood,” he answered. 22 “It has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us.”
23 “‘If you can’?” said Jesus. “Everything is possible for one who believes.”(R)
24 Immediately the boy’s father exclaimed, “I do believe; help me overcome my unbelief!”
25 When Jesus saw that a crowd was running to the scene,(S) he rebuked the impure spirit. “You deaf and mute spirit,” he said, “I command you, come out of him and never enter him again.”
26 The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said, “He’s dead.” 27 But Jesus took him by the hand and lifted him to his feet, and he stood up.
28 After Jesus had gone indoors, his disciples asked him privately,(T) “Why couldn’t we drive it out?”
29 He replied, “This kind can come out only by prayer.[a]”
Jesus Predicts His Death a Second Time(U)
30 They left that place and passed through Galilee. Jesus did not want anyone to know where they were, 31 because he was teaching his disciples. He said to them, “The Son of Man(V) is going to be delivered into the hands of men. They will kill him,(W) and after three days(X) he will rise.”(Y) 32 But they did not understand what he meant(Z) and were afraid to ask him about it.
33 They came to Capernaum.(AA) When he was in the house,(AB) he asked them, “What were you arguing about on the road?” 34 But they kept quiet because on the way they had argued about who was the greatest.(AC)
35 Sitting down, Jesus called the Twelve and said, “Anyone who wants to be first must be the very last, and the servant of all.”(AD)
36 He took a little child whom he placed among them. Taking the child in his arms,(AE) he said to them, 37 “Whoever welcomes one of these little children in my name welcomes me; and whoever welcomes me does not welcome me but the one who sent me.”(AF)
Whoever Is Not Against Us Is for Us(AG)
38 “Teacher,” said John, “we saw someone driving out demons in your name and we told him to stop, because he was not one of us.”(AH)
39 “Do not stop him,” Jesus said. “For no one who does a miracle in my name can in the next moment say anything bad about me, 40 for whoever is not against us is for us.(AI) 41 Truly I tell you, anyone who gives you a cup of water in my name because you belong to the Messiah will certainly not lose their reward.(AJ)
Causing to Stumble
42 “If anyone causes one of these little ones—those who believe in me—to stumble,(AK) it would be better for them if a large millstone were hung around their neck and they were thrown into the sea.(AL) 43 If your hand causes you to stumble,(AM) cut it off. It is better for you to enter life maimed than with two hands to go into hell,(AN) where the fire never goes out.(AO) [44] [b] 45 And if your foot causes you to stumble,(AP) cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell.(AQ) [46] [c] 47 And if your eye causes you to stumble,(AR) pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell,(AS) 48 where
49 Everyone will be salted(AU) with fire.
50 “Salt is good, but if it loses its saltiness, how can you make it salty again?(AV) Have salt among yourselves,(AW) and be at peace with each other.”(AX)
Mark 9
New English Translation
Mark 9
New English Translation
9 1 And he said to them, “I tell you the truth,[a] there are some standing here who will not[b] experience[c] death before they see the kingdom of God come with power.”[d]
The Transfiguration
2 Six days later[e] Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them,[f] 3 and his clothes became radiantly white, more so than any launderer in the world could bleach them. 4 Then Elijah appeared before them along with Moses,[g] and they were talking with Jesus. 5 So[h] Peter said to Jesus,[i] “Rabbi, it is good for us to be here. Let us make three shelters[j]—one for you, one for Moses, and one for Elijah.” 6 (For they were afraid, and he did not know what to say.)[k] 7 Then[l] a cloud[m] overshadowed them,[n] and a voice came from the cloud, “This is my one dear Son.[o] Listen to him!”[p] 8 Suddenly when they looked around, they saw no one with them any more except Jesus.
9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead. 10 They kept this statement to themselves, discussing what this rising from the dead meant.
11 Then[q] they asked him,[r] “Why do the experts in the law[s] say that Elijah must come first?” 12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised? 13 But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.”
The Disciples’ Failure to Heal
14 When they came to the disciples, they saw a large crowd around them and experts in the law[t] arguing with them. 15 When the whole crowd saw him, they were amazed and ran[u] at once and greeted him. 16 He asked them, “What are you arguing about with them?” 17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute. 18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but[v] they were not able to do so.”[w] 19 He answered them,[x] “You[y] unbelieving[z] generation! How much longer[aa] must I be with you? How much longer must I endure[ab] you?[ac] Bring him to me.” 20 So they brought the boy[ad] to him. When the spirit saw him, it immediately threw the boy into a convulsion. He[ae] fell on the ground and rolled around, foaming at the mouth. 21 Jesus[af] asked his father, “How long has this been happening to him?” And he said, “From childhood. 22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.” 23 Then Jesus said to him, “‘If you are able?’[ag] All things are possible for the one who believes.” 24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”
25 Now when Jesus saw that a crowd was quickly gathering, he rebuked[ah] the unclean spirit,[ai] saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.” 26 It shrieked, threw him into terrible convulsions, and came out. The boy[aj] looked so much like a corpse that many said, “He is dead!” 27 But Jesus gently took his hand and raised him to his feet, and he stood up.
28 Then,[ak] after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?” 29 He told them, “This kind can come out only by prayer.”[al]
Second Prediction of Jesus’ Death and Resurrection
30 They went out from there and passed through Galilee. But[am] Jesus[an] did not want anyone to know, 31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men.[ao] They[ap] will kill him,[aq] and after three days he will rise.”[ar] 32 But they did not understand this statement and were afraid to ask him.
Questions About the Greatest
33 Then[as] they came to Capernaum.[at] After Jesus[au] was inside the house he asked them, “What were you discussing on the way?” 34 But they were silent, for on the way they had argued with one another about who was the greatest. 35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.” 36 He took a little child and had him stand among them. Taking him in his arms, he said to them, 37 “Whoever welcomes[av] one of these little children[aw] in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”
On Jesus’ Side
38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.” 39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me. 40 For whoever is not against us is for us. 41 For I tell you the truth,[ax] whoever gives you a cup of water because[ay] you bear Christ’s[az] name will never lose his reward.
42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone[ba] tied around his neck and to be thrown into the sea. 43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have[bb] two hands and go into hell,[bc] to the unquenchable fire.[bd] 45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have[be] two feet and be thrown into hell.[bf] 47 If your eye causes you to sin, tear it out![bg] It is better to enter into the kingdom of God[bh] with one eye than to have[bi] two eyes and be thrown into hell, 48 where their worm never dies and the fire is never quenched. 49 Everyone will be salted with fire.[bj] 50 Salt[bk] is good, but if it loses its saltiness,[bl] how can you make it salty again? Have salt in yourselves, and be at peace with each other.”
Footnotes
- Mark 9:1 tn Grk “Truly (ἀμήν, amēn), I say to you.”
- Mark 9:1 tn The Greek negative here (οὐ μή, ou mē) is the strongest possible.
- Mark 9:1 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
- Mark 9:1 sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit and the inauguration of the kingdom in the present age; (4) Jesus’ second coming and the final establishment of the kingdom. The reference to after six days in 9:2 seems to some interpreters to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom. As such, the transfiguration would have been a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan. The major problem with this interpretation is that some standing here…will not experience death seems to suggest that some of the hearers would die before the arrival of the kingdom, yet there is no indication any of Jesus’ hearers died in the six days between the statement here and the transfiguration. This suggests either the coming of the Spirit as the inauguration of the kingdom or the second coming with the ultimate establishment of the kingdom are more likely referents.
- Mark 9:2 tn Grk “And after six days.”
- Mark 9:2 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
- Mark 9:4 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
- Mark 9:5 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
- Mark 9:5 tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
- Mark 9:5 tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.
- Mark 9:6 sn This is a parenthetical note by the author.
- Mark 9:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 9:7 sn This cloud is the cloud of God’s presence and the voice is his as well.
- Mark 9:7 tn Grk “And there came a cloud, surrounding them.”
- Mark 9:7 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agapētos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
- Mark 9:7 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
- Mark 9:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 9:11 tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
- Mark 9:11 tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.
- Mark 9:14 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
- Mark 9:15 tn Grk The participle προστρέχοντες (prostrechontes) has been translated as a finite verb to make the sequence of events clear in English.
- Mark 9:18 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
- Mark 9:18 tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
- Mark 9:19 tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokritheis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.
- Mark 9:19 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.”
- Mark 9:19 tn Or “faithless.”sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 20; Isa 59:8.
- Mark 9:19 tn Grk “how long.”
- Mark 9:19 tn Or “put up with.” See Num 11:12; Isa 46:4.
- Mark 9:19 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
- Mark 9:20 tn Grk “him.”
- Mark 9:20 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Mark 9:21 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 9:23 tc Most mss (A C3 Ψ 33 M) have τὸ εἰ δύνασαι πιστεῦσαι (to ei dunasai pisteusai, “if you are able to believe”), instead of τὸ εἰ δύνῃ (to ei dunē, “if you are able”; supported by א B C* L N* Δ ƒ1 579 892). Others have εἰ δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so D K Θ ƒ13 28 565 al), while still others have τοῦτο εἰ δύνῃ (touto ei dunē, “if you can [do] this”; so [P45] W). The reading that best explains the rise of the others is τὸ εἰ δύνῃ. The neuter article indicates that the Lord is now quoting the boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunē, “if you are able to do anything”). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read τὸ εἰ δύνῃ as the protasis of a conditional clause of the Lord’s statement. As such, it would almost demand the infinitive πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι (“if you are able to believe, all things are possible…”). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative τοῦτο and dropped the infinitive. It is clear that scribes had difficulty with the initial text here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, τὸ εἰ δύνῃ is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic.
- Mark 9:25 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
- Mark 9:25 sn Unclean spirit refers to an evil spirit.
- Mark 9:26 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Mark 9:28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 9:29 tc Most witnesses, even early and excellent ones (P45vid א2 A C D L W Θ Ψ ƒ1,13 33 M lat co), have “and fasting” (καὶ νηστείᾳ, kai nēsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most significant witnesses (א* B), as well as a few others (0274 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.
- Mark 9:30 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
- Mark 9:30 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 9:31 tn The plural Greek term ἀνθρώπων (anthrōpōn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
- Mark 9:31 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Mark 9:31 tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.
- Mark 9:31 sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.
- Mark 9:33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 9:33 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
- Mark 9:33 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 9:37 tn This verb, δέχομαι (dechomai), is a term of hospitality (L&N 34.53).
- Mark 9:37 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
- Mark 9:41 tn Grk “Truly (ἀμήν, amēn), I say to you.”
- Mark 9:41 tn Grk “in [the] name that of Christ you are.”
- Mark 9:41 tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 8:29.
- Mark 9:42 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Matt 18:6.sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
- Mark 9:43 tn Grk “than having.”
- Mark 9:43 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2; 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.
- Mark 9:43 tc Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). Verses 44 and 46 are present in A D Θ ƒ13 M lat syp,h, but lacking in significant Alexandrian mss and several others (א B C L W Δ Ψ 0274 ƒ1 28 565 892 co). This appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
- Mark 9:45 tn Grk “than having.”
- Mark 9:45 tc See tc note at the end of v. 43.
- Mark 9:47 tn Grk “throw it out.”
- Mark 9:47 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
- Mark 9:47 tn Grk “than having.”
- Mark 9:49 tc The earliest mss ([א] B L [W] Δ 0274 ƒ1,13 28* 565 700 sys sa) have the reading adopted by the translation. Codex Bezae (D) and several Itala read “Every sacrifice will be salted with salt.” The majority of other mss (A C Θ Ψ M lat syp,h) have both readings, “Everyone will be salted with fire, and every sacrifice will be salted with salt.” An early scribe may have written the LXX text of Lev 2:13 (“Every sacrifice offering of yours shall be salted with salt”) in the margin of his ms. At a later stage, copyists would either replace the text with this marginal note or add the note to the text. The longer reading thus seems to be the result of the conflation of the Alexandrian reading “salted with fire” and the Western reading “salted with salt.” The reading adopted by the text enjoys the best support and explains the other readings in the ms tradition. sn The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.
- Mark 9:50 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
- Mark 9:50 sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.
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