Notas al pie

1. Mark 10:17 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
2. Mark 10:17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.sn Mark 10:17-31. The following unit, Mark 10:17-31, can be divided up into three related sections: (1) the rich man’s question (vv. 17-22); (2) Jesus’ teaching on riches and the kingdom of God (vv. 23-27); and (3) Peter’s statement and Jesus’ answer (vv. 28-31). They are all tied together around the larger theme of the relationship of wealth to the kingdom Jesus had been preaching. The point is that it is impossible to attain to the kingdom by means of riches. The passage as a whole is found in the section 8:27-10:52 in which Mark has been focusing on Jesus’ suffering and true discipleship. In vv. 28-31 Jesus does not deny great rewards to those who follow him, both in the present age and in the age to come, but it must be thoroughly understood that suffering will be integral to the mission of the disciples and the church, for in the very next section (10:32-34) Jesus reaffirmed the truth about his coming rejection, suffering, death, and resurrection.
3. Mark 10:17 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).
4. Mark 10:18 sn Jesus’ response, Why do you call me good?, was designed to cause the young man to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
5. Mark 10:19 sn A quotation from Exod 20:12-16; Deut 5:16-20, except for do not defraud, which is an allusion to Deut 24:14.
6. Mark 10:20 tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
7. Mark 10:20 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
8. Mark 10:20 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
9. Mark 10:20 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
10. Mark 10:21 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
11. Mark 10:21 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
12. Mark 10:22 tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.
13. Mark 10:22 tn Grk “he had many possessions.” This term (κτῆμα, ktēma) is often used for land as a possession.
14. Mark 10:23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
15. Mark 10:23 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
16. Mark 10:24 tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
17. Mark 10:24 tc Most mss (A C D Θ ƒ^1,13 28 565 M lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tous pepoithotas epi [tois] chrēmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter…”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.
18. Mark 10:25 tc A few witnesses (ƒ¹³ 28 579) read κάμιλον (kamilon, “rope”) for κάμηλον (kamēlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
19. Mark 10:25 sn The referent of the eye of a needle is a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).
20. Mark 10:26 tn Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.
21. Mark 10:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
22. Mark 10:26 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
23. Mark 10:27 tn The plural Greek term ἄνθρωποις (anthrōpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.
24. Mark 10:28 sn Peter wants reassurance that the disciples’ response and sacrifice has been noticed.
25. Mark 10:28 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
26. Mark 10:29 tn Grk “Truly (ἀμήν, amēn), I say to you.”
27. Mark 10:30 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
28. Mark 10:30 tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”
29. Mark 10:30 sn Note that Mark (see also Matt 19:29; Luke 10:25; 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).