Mark 10

Jesus left that place and went into the region of Judea, to the land on the far side of the Jordan River. Crowds gathered around him again, and he taught them again, as he always did.

1And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again.

NoteThe King James "coasts" does not mean seashore; in 1611 it meant borders or the territory within them, so the phrase means the region of Judea. "As he was wont" means as was his habit. The area "by the farther side of Jordan" is Perea, the strip east of the Jordan River ruled by Herod Antipas, which Galilean travelers commonly crossed on the way south to Jerusalem to avoid Samaria.

2Some Pharisees, members of a strict religious group, came to him and asked, "Is it lawful for a man to divorce his wife?" They asked in order to test him.

2And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him.

Note"Tempting him" in the King James means putting him to the test, not luring him into sin. The question was a live legal dispute: teachers of the day agreed divorce was permitted but argued about the grounds, one school allowing it only for serious sexual misconduct and another for almost any cause. Asking this in Herod Antipas's territory also carried risk, since John the Baptist had been executed after criticizing Antipas's marriage.

3He answered them, "What did Moses command you?"

3And he answered and said unto them, What did Moses command you?

4They said, "Moses allowed a man to write out a certificate of divorce and send his wife away."

4And they said, Moses suffered to write a bill of divorcement, and to put her away.

NoteThe rule is Deuteronomy 24:1. "Suffered" in the King James means permitted. The "bill of divorcement" was a written certificate the husband handed his wife; its legal effect was to certify that she was free to marry someone else, which protected her from a later charge of adultery. Under Jewish law of the period only the husband could issue it.

5Jesus said to them, "Moses wrote that rule for you because your hearts were hard.

5And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept.

Note"Hardness of heart" translates a single Greek word meaning stubbornness or an unteachable disposition. In biblical usage the heart is the seat of thought and will rather than of feeling, so the phrase is closer to hard-headed than to cold-hearted.

6But from the beginning of creation, God made them male and female.

6But from the beginning of the creation God made them male and female.

NoteThe words "God made them male and female" are a quotation of Genesis 1:27.

7For this reason a man will leave his father and mother and be joined to his wife,

7For this cause shall a man leave his father and mother, and cleave to his wife;

NoteThis verse and the next quote Genesis 2:24. "Cleave" in the King James means to stick fast to, from a different old verb than the one meaning to split. "For this cause" means for this reason.

8and the two will become one flesh. So they are no longer two, but one flesh.

8And they twain shall be one flesh: so then they are no more twain, but one flesh.

Note"Twain" is an old word for two. "One flesh" is a Hebrew idiom for a single kinship unit: marriage makes two families into relatives, in the way blood relatives are called one flesh elsewhere in the Old Testament.

9Therefore, what God has joined together, no person should separate."

9What therefore God hath joined together, let not man put asunder.

10Later, in the house, the disciples asked him about this same matter again.

10And in the house his disciples asked him again of the same matter.

11He said to them, "Any man who divorces his wife and marries another woman is committing adultery against her.

11And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her.

12And if a woman divorces her husband and marries another man, she is committing adultery."

12And if a woman shall put away her husband, and be married to another, she committeth adultery.

NoteA wife divorcing her husband was not an option under Jewish law of the time, where only the husband could issue the certificate. It was possible under Greek and Roman law, and Mark's readers in the wider empire would have known of it.

13People were bringing young children to Jesus so that he would touch them, but the disciples scolded the ones who brought them.

13And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them.

NoteBringing children to a respected teacher to be touched and blessed was a normal custom; the laying on of hands was the recognized gesture of blessing.

14When Jesus saw this, he was angry. He said to them, "Let the little children come to me. Do not stop them. The kingdom of God belongs to people like these.

14But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.

Note"Suffer the little children" means let the little children, not make them suffer; "suffer" in the King James often means allow. "Much displeased" translates a strong word meaning indignant or angry, not merely annoyed. "Of such is the kingdom of God" means it belongs to people like these.

15I tell you the truth: anyone who does not receive the kingdom of God the way a little child does will never enter it."

15Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.

Note"Verily I say unto you" translates "Amen, I say to you." Amen was normally said at the end of someone else's prayer to affirm it; Jesus's habit of putting it at the front of his own statement is unusual and functions as a claim that what follows is reliable.

16He took the children up in his arms, put his hands on them, and blessed them.

16And he took them up in his arms, put his hands upon them, and blessed them.

17As Jesus was starting out on the road, a man came running up and knelt in front of him. He asked, "Good Teacher, what must I do to inherit eternal life?"

17And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?

Note"Master" in the King James usually means teacher, not owner. "Inherit eternal life" was a standing Jewish expression for receiving a share in the life of the age to come, when God would set the world right; it draws on the language of inheriting a portion of the promised land.

18Jesus said to him, "Why do you call me good? No one is good except one, and that is God.

18And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.

19You know the commandments: do not commit adultery, do not murder, do not steal, do not lie about someone in court, do not cheat anyone, honor your father and mother."

19Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.

NoteThe list comes from the Ten Commandments (Exodus 20, Deuteronomy 5), specifically the commands about dealings between people. "Bear false witness" means give false testimony in a legal case. "Defraud not" is not one of the ten; it may stand in for the command against coveting, or echo the law against holding back a hired worker's wages.

20The man answered him, "Teacher, I have kept all of these since I was young."

20And he answered and said unto him, Master, all these have I observed from my youth.

21Jesus looked at him and loved him. He said, "You are missing one thing. Go and sell everything you own and give the money to the poor, and you will have treasure in heaven. Then come, take up the cross, and follow me."

21Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.

Note"Take up the cross" is missing from the earliest manuscripts of Mark here and is likely an early copyist's addition from Mark 8:34. The image is of a condemned prisoner carrying the crossbeam of his own cross to the place of execution, a sight familiar under Roman rule.

22The man's face fell at these words, and he went away full of sorrow, because he owned a great deal.

22And he was sad at that saying, and went away grieved: for he had great possessions.

Note"He was sad at that saying" translates a word describing a face darkening or falling. "Great possessions" means a large estate, chiefly land.

23Jesus looked around at everyone and said to his disciples, "How hard it is for people who have riches to enter the kingdom of God!"

23And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!

Note"How hardly" in the King James means with what difficulty, not how harshly.

24The disciples were shocked at his words. But Jesus said to them again, "Children, how hard it is for people who trust in riches to enter the kingdom of God!

24And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!

Note"For them that trust in riches" is absent from the earliest manuscripts, which read simply "how hard it is to enter the kingdom of God." The shorter reading explains why the disciples are astonished twice over. "Children" here is an affectionate form of address from a teacher to his students.

25It is easier for a camel to go through the eye of a sewing needle than for a rich man to enter the kingdom of God."

25It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

NoteThe needle is an ordinary sewing needle, and the camel was the largest animal people in the region handled, so the picture is deliberately impossible. The popular explanation that a low gate in Jerusalem was called the Needle's Eye has no evidence behind it before the Middle Ages.

26They were more astonished than ever and said to each other, "Then who can be saved?"

26And they were astonished out of measure, saying among themselves, Who then can be saved?

Note"Astonished out of measure" means astonished beyond measure. The disciples' surprise reflects a common assumption that wealth was a sign of God's favor, which made the rich seem the likeliest candidates to be saved, not the least likely.

27Jesus looked at them and said, "For people this is impossible, but not for God. With God everything is possible."

27And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

28Then Peter began to say to him, "Look, we have left everything and followed you."

28Then Peter began to say unto him, Lo, we have left all, and have followed thee.

29Jesus answered, "I tell you the truth: anyone who has left house, brothers, sisters, father, mother, wife, children, or land for my sake and for the good news will be repaid.

29And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s,

Note"The gospel" translates a Greek word meaning good news or an announcement of good tidings, the kind of report brought of a victory or a new ruler. It did not yet mean a book.

30That person will receive a hundred times as much now, in this present time: houses, brothers, sisters, mothers, children, and land, along with persecutions. And in the world to come, eternal life.

30But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.

Note"In this time" and "in the world to come" reflect a standard Jewish division of history into the present age and the age to come. "A hundredfold" is the language of a harvest yield. The list of what is received back leaves out a wife, though the list of what is left behind includes one.

31But many who are first will be last, and the last will be first."

31But many that are first shall be last; and the last first.

32They were on the road going up to Jerusalem, and Jesus was walking ahead of them. The disciples were amazed, and those following were afraid. He took the twelve aside again and began to tell them what was going to happen to him.

32And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him,

NotePeople always spoke of going "up" to Jerusalem regardless of the direction of travel, because the city sits high in the hill country; the road from Jericho climbs about three thousand feet. "The twelve" is Mark's usual shorthand for the twelve disciples Jesus had chosen.

33He said, "Listen, we are going up to Jerusalem. The Son of Man will be handed over to the chief priests and the scribes, who are the experts in the law. They will condemn him to death and hand him over to the Gentiles, people who are not Jews.

33Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles:

Note"Son of man" is the phrase Jesus regularly uses of himself in the Gospels. In Aramaic it can simply mean a human being or serve as an indirect way of saying "I," and it also recalls the figure "like a son of man" given authority in Daniel 7. The chief priests were the heads of the leading priestly families who, with the scribes and elders, made up the ruling council in Jerusalem. Handing him to the Gentiles means to the Roman authorities, who alone held the power to execute.

34They will make fun of him, whip him, spit on him, and kill him. And on the third day he will rise again."

34And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.

Note"Scourge" means to flog with a whip, often one with several thongs weighted with bone or metal. Under Roman practice this regularly preceded execution and could itself be fatal.

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

35And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.

36He said to them, "What do you want me to do for you?"

36And he said unto them, What would ye that I should do for you?

37They said to him, "When you are in your glory, let one of us sit at your right hand and the other at your left."

37They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.

NoteThe seats immediately to the right and left of an enthroned king were the two highest places of honor in his court, held by his chief officers. "In thy glory" means when he is enthroned in royal splendor.

38But Jesus said to them, "You do not know what you are asking. Can you drink the cup that I drink? Can you be baptized with the baptism I am baptized with?"

38But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?

Note"The cup" is an Old Testament image for the portion God hands someone, most often a portion of suffering or judgment. "Baptized" translates a word that simply means dipped or plunged under, and it was used of being overwhelmed or swamped, as by disaster; Jesus uses it here of what is coming to him rather than of a rite.

39They said to him, "We can." Jesus said to them, "You will indeed drink the cup that I drink, and you will be baptized with the baptism I am baptized with.

39And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:

40But the place at my right hand and the place at my left are not mine to give. They will be given to those for whom they have been prepared."

40But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.

41When the other ten heard about this, they became angry with James and John.

41And when the ten heard it, they began to be much displeased with James and John.

42So Jesus called them together and said to them, "You know that the men counted as rulers of the Gentiles lord it over them, and their high officials use their power over them.

42But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them.

Note"They which are accounted to rule" means those who are regarded as rulers, which may carry a hint that their authority is more apparent than real. "Exercise lordship" and "exercise authority" translate verbs that mean to dominate or throw one's weight around. The Gentile rulers in view would be the Roman emperor, his governors, and client kings like the Herods.

43It must not be that way among you. Whoever wants to be great among you must be the one who serves you,

43But so shall it not be among you: but whosoever will be great among you, shall be your minister:

Note"Minister" in the King James means a servant or attendant, someone who waits on others at table; it does not mean a member of the clergy.

44and whoever among you wants to be first must be the slave of all.

44And whosoever of you will be the chiefest, shall be servant of all.

Note"Chiefest" means first in rank. "Servant" here translates a different and stronger word than in the previous verse: it means a slave, someone who is owned and has no standing of his own.

45For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."

45For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Note"Ransom" translates a word used for the price paid to free a prisoner of war or to buy a slave out of slavery, and in the Greek Old Testament for the payment that redeems a life or a piece of family property. "Ministered unto" means waited on or served.

46They came to Jericho. As Jesus was leaving Jericho with his disciples and a large crowd, a blind beggar named Bartimaeus, the son of Timaeus, was sitting beside the road.

46And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.

NoteJericho lay about fifteen miles northeast of Jerusalem on the pilgrim road, and crowds would have been large near Passover. Bartimaeus is Aramaic for "son of Timaeus," which is why the verse appears to say the same thing twice; Mark translates the name for readers who did not know Aramaic. A blind man had no way to earn a living, so begging beside a road busy with pilgrims was the ordinary recourse.

47When he heard that it was Jesus of Nazareth, he began to shout, "Jesus, Son of David, have mercy on me!"

47And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of David, have mercy on me.

Note"Son of David" is a royal title. It identifies a descendant of King David and was used of the awaited anointed king who would restore David's line. Shouting it at a man in a crowd on the road to Jerusalem was a public and dangerous claim, which helps explain why the bystanders tried to silence him.

48Many people told him sharply to be quiet, but he shouted much louder, "Son of David, have mercy on me!"

48And many charged him that he should hold his peace: but he cried the more a great deal, Thou son of David, have mercy on me.

Note"Hold his peace" means keep quiet. "He cried the more a great deal" means he shouted all the louder.

49Jesus stood still and said to call the man over. So they called the blind man and said to him, "Cheer up! Get up! He is calling you."

49And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee.

50He threw off his coat, jumped up, and came to Jesus.

50And he, casting away his garment, rose, and came to Jesus.

NoteThe garment is the outer cloak, which for a beggar was both his blanket and, spread on the ground, the thing that caught the coins thrown to him. It was usually his single most valuable possession, and leaving it behind meant leaving everything he had.

51Jesus said to him, "What do you want me to do for you?" The blind man said to him, "Lord, I want to see again."

51And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.

NoteThe King James "Lord" here renders the Aramaic word Rabboni, an intensified form of rabbi meaning "my master" or "my teacher." It appears only twice in the Gospels. His request is literally that he might see again, which suggests he had not been blind from birth.

52Jesus said to him, "Go. Your faith has healed you." Right away the man could see, and he followed Jesus down the road.

52And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.

Note"Made thee whole" translates a verb that covers both healing and saving; it is the same word the disciples used earlier in the chapter when they asked "who then can be saved?" "In the way" means on the road, which in Mark is the road up to Jerusalem that Jesus has just been describing.