Mark 10
1 After standing up,a Jesusb went to the region of Judea and across the Jordan,c and again, crowds traveled to gather where he was, and he taught them, as had been his custom. 2 The Pharisees came and asked him if it were allowed for a husband to send away his wife, putting him to the test.
3 “How did Moses direct you?” he answered them.
4 “Moses,” they said, “instructed to write a scroll of abandonmentd and send her awaye.”
5 Then Jesus said to them, “He wrote this direction to you for your compassionless hearts.f 6 However, from the beginning of creation, ‘he made them—male and female.’g 7 ‘For the sake of this, a person will leave behind their father and mother, 8 and the two will be one familyh.’i So then, they are no longer two but rather one family. 9 Therefore, a person should not divide what God joined together.”
10 When in the house again, the students asked him about this. 11 He told them, “Whoever sends away his wife and marries another commits marital infidelity against her. 12 (And if after sending away her husband, she marries another, she commits marital infidelity.)”j
13 People were bringing children to him for him to touch, but the students scolded them. 14 When Jesus saw that, he was indignant and told them, “Let the children come to me, and don’t prevent them. You see, God’s Reign is for ones like these. 15 Honestly, I’m telling you, whoever does not embracek God’s Reign like a child absolutely won’t join in it.” 16 Then taking them in his arms and placing his hands on them, he spoke well-wishes overl them.
17 As Jesus was leaving toward the road, someone ran to him and fell to their knees and pleaded, “Selflessm Teacher, what should I do so that I may inherit agelongn life?”
18 “Why do you call me selfless?” Jesus said to him. “No one is selfless except God alone. 19 You know the directions: do not murder,o do not commit marital infidelity,p do not steal,q do not perjure against people,r do not defraud people,s value your father and mother.”t
20 “Teacher,” the person said to him, “I have observed all these things since my youth.”
21 As Jesus looked at him, he loved him and said to him, “One thing holds you back. Go, sell as much as you have, and give it to those who are in poverty, and then you will have what God values.u Then come here and follow after me.” 22 But the person was saddened by what he said and went away grieving because he had many possessions.
23 Looking around, Jesus said to his students, “How difficult it is for those who have many assets to join in God’s Reign!” 24 The students were shocked at his words.
“Children!” Jesus responded to them again, “How difficult it is to join in God’s Reign! 25 It’s easier for a camel to go through the eye of a needle than for a person who is wealthy to join in God’s Reign.”
26 They were incredulous, saying to each other, “Then who has the power to be liberated!”v
27 Jesus looked at them and said, “It’s impossible with people, but not with God; you see, everything is possible with God.”
28 Peter started to say to him, “Well, look at us! We’ve let gow of everything and followed after you!”
29 Jesus responded, “Honestly, I’m telling you, there’s no one who let go of home or brother or sister or mother or father or child or farmland for my cause and for the cause of triumphant messagex 30 who will not receive a hundred times as much right nowy—homes and brothers and sisters and mothers and children and farmlands (with persecutions)—and agelong life in the coming age. 31 So, many who are first will be last and who are last will be first.”
32 They were on the road going upz to Jerusalem. Jesus was leading them onward, and they were surprised, and those who were following were afraid. Taking the Twelve aside again, he began to tell them the things that were about to happen to him: 33 “Look, we are going up to Jerusalem, and the Son of Humanity will be handed over to the lead priests and the Bible scholars. They will sentence him to death and hand him over to the Outsiders.aa 34 They will mock him and spit on him and whip him and kill him, and after three days, he will reawaken.”bb
35 Jacobcc and John, the sons of Zebedee, approached him and said, “Teacher, we want you to do for us whatever we ask.”
36 “What do you want me to do for you?” he said.
37 “Give us the right,” they said to him, “to sit with one at your right and one at your left.”
38 “You don’t understand what you’re asking,” Jesus told them. “Are you able to drink the cup I drinkdd or be submersed with the submersionee I undergo?”
39 “We are able,” they said.
So Jesus said to them, “You will drink the cup I drink and be submerged with the submersion I undergo, 40 but the right to sit at my right or at my left is not for me to give but is for those for whom it has been prepared.”
41 When the other ten heard that, they became indignant with Jacob and John. 42 Jesus called them over and told them, “You understand that those who supposedlyff lead other people groups lord it over them, and the powerfulgg among them imposehh authority over them. 43 However, that’s not how it is among you. Just the opposite, whoever wants to become importantii among you will be a servant among you, 44 and whoever wants to be first among you will be enslaved to all. 45 You see, the Son of Humanity also came not to be served but to serve and to give his very being as the price of freeing many people from enslavement.”jj
46 They arrived at Jericho, and then as Jesuskk and his students and quite a crowd were leaving Jericho, Bartimaeus the son of Timaeus—who was blind and requested alms—was sitting by the road. 47 When he heard that it was Jesus the Nazarene, he started shouting out, “Jesus, Son of David, carry out loving-faithfulness for me!”ll 48 Many people scolded him so he would be quiet; however, he shouted even louder, “Son of David, carry out loving-faithfulness for me!”
49 Jesus stopped and said, “Call him.”
They called the blind person and told him, “Don’t worry! Get up! He is calling you.” 50 He flung off his cloak, scrambled up, and went to Jesus.
51 Jesus responded to him, “What do you want me to do for you?”
“Rabboni,”mm the blind person said, “for me to see again.”
52 “Go,” Jesus told him, “Your trustnn has restoredoo you.”
Straightaway, the person could see again, and he followed Jesuspp on the road.
FOOTNOTES:
a This is the same word translated as ‘reawakening’ or (traditionally) ‘resurrecting.’
b Literally, ‘he’
c Referring to the area east of the Jordan River
d Traditionally, ‘divorce’ or ‘dismissal.’ The meaning of apostasion can include sending away, so dismissal could work, but it is a stronger word of breaking a commitment, such as a soldier deserting their army. This is not the word that is traditionally ‘divorce’ in other places.
e Some traditional translations read ‘send away’ and some read ‘divorce.’ The word is apoluo, not the word that is usually translated as divorce. This word can mean a release of a prisoner or a general sending away of a person among other similar uses.
f Or ‘unfeeling hearts’ or ‘numbed hearts’ or ‘heartlessness’
g Reference to Genesis 1:27
h Traditionally, ‘flesh.’ The Greek sarx literally means the stuff bodies are made of but is often used metaphorically for other things, such as being human, and often, in reference to family connection. That’s how it is used here, as in ‘they’re my flesh and blood.’
i Reference to Genesis 2:24
j This statement is added in Mark but not found in Matthew. Matthew was written for a Jewish audience, where nearly always, men initiated sending away their wives and women were not permitted to do so. However, Mark is written to a Roman audience, and in Roman culture, women had more rights and sometimes did initiate divorce.
k Or ‘accept’ or ‘welcome’ or ‘include’
l Or ‘praised.’ The word kateulogeo is traditionally translated as ‘bless’ in the sense of speaking a benediction over someone. In most places eulogeo is used, but this has the prefix kat- which seems to make it more emphatic in its sense of Jesus giving them something. While eulogeo can be used to indicate speaking well of someone, praising them, or it can mean to wish them well, to speak of a desired future for them, adding kat- to the beginning seems to tip it toward the latter.
m Traditionally, ‘good.’ The word kalos can be translated in many ways, all of them positive, so one way to summarize it would be ‘good’; however, the basic meaning is pleasing in some way, whether in appearance or character. The context matters and must be taken into consideration. The primary risk of translating it as ‘selfless’ is the possible inclination that one’s own needs should be ignored, that boundaries should be maintained, and that any thought of oneself is bad. That is absolutely not what is in view here or anywhere. The choice of ‘selfless’ here is that Jesus seems to have in mind something that—when used in an absolute sense—is only true of God. Humans sometimes do selfless (altruistic) things, and some people might even be described as selfless if they tend to demonstrate a pattern of living that way, but no human is altruistic all the time.
n There are a number of ways this could be translated, and it’s one where it’s impossible for the translator’s bias not to show up. Traditionally, this is ‘eternal life’ or ‘everlasting life.’ ‘Everlasting’ is probably better between the two. It’s an adjective from the word for an ‘eon’ or an ‘age.’ I translated it earlier as ‘indefinite.’ It means ‘lasting a really long time’ without specifying the precise amount. It’s possible it’s talking about a conscious afterlife, but if we’re thinking in terms of Hebrew culture and thought, going to Heaven when you die was not a concept at that time, or at least was still a new idea during the time of Jesus, having been influenced by Greek philosophy. In the days of Abraham and other Hebrew Bible figures, the way one’s life continued was in the legacy one left through family relationships and the impact one had on the world. The scriptural context would be Deuteronomy 6:1-5, particularly verse 2 “to prolong your days,” and Deuteronomy 30:1-20, especially 15-20, which includes “To love the Lord your God, to heed His voice, and to cling to Him, for He is your life and your length of days to dwell on the soil which the LORD your God sword to your fathers, to Abraham, Isaac, and to Jacob, to give to them” (Robert Alter, The Hebrew Bible, 2019). In Matthew, the wording is ‘cling to’ rather than ‘inherit.’ The Greek translated as ‘cling to’ is the same Greek verb in the Septuagint that is translated as ‘cling to’ in Alter’s translation of Deuteronomy 30:20, in the phrase ‘cling to Him, for He is your life and your length of days to dwell on the soil.’ That points to participating in (inheriting) the long and prosperous life promised to the people as a whole when the people as a whole follow God’s ways. Jesus’ answer to him also seems to fit with this interpretation Essentially, he seems to be asking, how do I get God to make me more prosperous? He has missed the point, and Jesus makes sure he knows.
o Quotation of Exodus 20:13 and Deuteronomy 5:17
p Quotation of Exodus 20:14 and Deuteronomy 5:18
q Quotation of Exodus 20:15 and Deuteronomy 5:19
r Quotation of Exodus 20:16 and Deuteronomy 5:20
s Reference to Deuteronomy 24:14—"You shall not exploit a hired worker who is poor and needy, whether he is one of your countrymen or one of your strangers who are in your land in your towns” (NASB).
t Quotation of Exodus 20:12 and Deuteronomy 5:16
u Literally “have treasure in the heavens”
v Traditionally, ‘saved.’ The word has a range of translations, including ‘healed,’ ‘protected,’ ‘restored,’ ‘preserved,’ ‘rescued,’ and ‘liberated.’
w Traditionally, ‘left.’ This is the same word that is traditionally translated as ‘forgive’ or ‘divorce’ or ‘allow’ in other contexts. The core idea is creating separation, and a sending away or releasing is a good way to summarize it.
x Traditionally, ‘gospel’ or ‘good news.’ The word ‘gospel’ comes from the Anglo-Saxon (or "Old English") term god-spell, which means ‘good story.’ The Greek euangelion literally means ‘good message’ and was used specifically of a message announced publicly, which fits the use of the word ‘news.’ The historical context comes from when rulers and military leaders returned to a city after victory in battle, and a herald would be sent ahead to announce the victory and the ruler’s impending arrival. The writers of the Bible took this word and applied it to Jesus’ victory of a different kind. The use of “triumphant message’ here is intended to communicate the full meaning of the word in context and not the narrow dictionary definition.
y Literally, ‘in this moment.’ Some translations read ‘in this age’ in an attempt to make it parallel to ‘in the coming age’ in the next verse. The impact of ‘in this moment’ or ‘right now’ clarifies the immediacy, not just at some point in this age, but now. Immediately. Jesus seems to be saying that participation in God’s reign inherently involves those things.
z No matter the starting point, going to Jerusalem is always described as ‘going up’ in scripture. It’s not about location on the map or elevation; it’s about it having the highest spiritual and religious significance.
aa Traditionally, ‘Gentiles.’ The word means ‘nations’ or ‘people groups’ or ‘ethnicities.’ It is usually used to refer to other people groups besides Jews, but that is not the definition, and it is used of Jews as a people group in John 18:35 by Pilate. It seems that it is used to refer to other people groups, not from Jews, but from whoever is speaking or writing.
bb Or ‘stand up’ or ‘stand again.’ Traditionally, ‘rise again.’
cc Traditionally, ‘James’
dd Jesus seems to allude to Isaiah 51:16-23 with this question.
ee Traditionally, ‘baptism.’ The act of ritual submersion was an affirmation of a sacred calling, a preparation for sacred purposes.
ff This word dokeo has to do with seeming, being supposed to do something, being imagined or intended to do something or having a reputation of doing something. It is related to the word doxa, which is traditionally ‘glory’ and has to do with a high reputation, or seeming to be praiseworthy.
gg Traditionally, ‘great.’ The word literally means ‘big’ and can be used to indicate being impressive, or important, or powerful or having high status.
hh The word katexousiazo is a compound of ‘have or use authority or power’ and the prefix kat- which indicates a sense of imposing upon.
ii Traditionally, ‘great.’ The word literally means ‘big’ and can be used to indicate being impressive, or important, or powerful or having high status.
jj Traditionally, ‘as a ransom for many.’ The word lutron, means ‘price paid for an enslaved person’ and is traditionally translated ‘ransom’ as a shorter term. It literally refers to the price paid at a slave sale to transfer ownership. Jesus not only pays this price but then immediately liberates those in view.
kk Literally, ‘he’
ll Traditionally, ‘have mercy on me.’ It does not have to do with what modern readers think of either as ‘pity’ or ‘relenting from deserved punishment.’ It is used of taking care of people. The Greek translation of the Hebrew Bible, the “Septuagint,” using this word to translate the Hebrew word hesed, which means something along the lines of ‘loyal love,’ ‘compassionate faithfulness,’ ‘lovingkindness,’ ‘committed love/kindness.’ It carries a commitment to pursue good for others based in care. In fact, the word eleeo (‘carry out loving-faithfulness’) is related to the word elaion, ‘olive oil’ which was used as a medicinal ointment to care for the sick.
mm This is an Aramaic word the word where we get ‘rabbi.’ It is a term of respect used for honored spiritual teachers. Literally, it means something like ‘much’ or ‘many’ or ‘more than’ or ‘abundant’ and could be translated as something like ‘my great one.’ It was a term of respect at this time but not yet a specific title that developed later with a position of synagogue leadership being called a rabbi as they are today.
nn Traditionally, ‘faith.’ The Greek word pistis carries a reciprocal relationship between the concepts of trust and following through on a commitment based on that trust. The full meaning is difficult to capture in one English word. Sometimes, the concept of ‘trust’ seems to be the most prominent part, other times ‘commitment’ and other times ‘faithfulness’ or ‘allegiance.’ ‘Trustful faithfulness’ is used here, but it should be understood that these other meanings are all in the background, informing what kind of faithfulness is in view.
oo This is the Greek word sozo, traditionally translated as ‘heal’ in this verse and most widely translated throughout the Bible as ‘save.’ It is not the usual word for heal that is specific to improving health, but rather is a more general word for promoting, restoring, or protecting well-being against oppression, imprisonment, or illness. In this translation, ‘restore’ and ‘liberate’ have been the most commonly used ways to translate it.
pp Literally, ‘him’