Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options

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).
Next
Mark 9
Mark 11
Next
Previous Next

Luke 18
New English Translation

Prayer and the Parable of the Persistent Widow

18 Then[a] Jesus[b] told them a parable to show them they should always[c] pray and not lose heart.[d] 2 He said,[e] “In a certain city[f] there was a judge[g] who neither feared God nor respected people.[h] 3 There was also a widow[i] in that city[j] who kept coming[k] to him and saying, ‘Give me justice against my adversary.’ 4 For[l] a while he refused, but later on[m] he said to himself, ‘Though I neither fear God nor have regard for people,[n] 5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out[o] by her unending pleas.’”[p] 6 And the Lord said, “Listen to what the unrighteous judge says![q] 7 Won’t[r] God give justice to his chosen ones, who cry out[s] to him day and night?[t] Will he delay[u] long to help them? 8 I tell you, he will give them justice speedily.[v] Nevertheless, when the Son of Man comes, will he find faith[w] on earth?”

The Parable of the Pharisee and Tax Collector

9 Jesus[x] also told this parable to some who were confident that they were righteous and looked down[y] on everyone else. 10 “Two men went up[z] to the temple to pray, one a Pharisee[aa] and the other a tax collector.[ab] 11 The Pharisee stood and prayed about himself like this:[ac] ‘God, I thank[ad] you that I am not like other people:[ae] extortionists,[af] unrighteous people,[ag] adulterers—or even like this tax collector.[ah] 12 I fast twice[ai] a week; I give a tenth[aj] of everything I get.’ 13 The tax collector, however, stood[ak] far off and would not even look up[al] to heaven, but beat his breast and said, ‘God, be merciful[am] to me, sinner that I am!’[an] 14 I tell you that this man went down to his home justified[ao] rather than the Pharisee.[ap] For everyone who exalts[aq] himself will be humbled, but he who humbles himself will be exalted.”

Jesus and Little Children

15 Now people[ar] were even bringing their babies[as] to him for him to touch.[at] But when the disciples saw it, they began to scold those who brought them.[au] 16 But Jesus called for the children,[av] saying, “Let the little children come to me and do not try to stop them, for the kingdom of God[aw] belongs to such as these.[ax] 17 I tell you the truth,[ay] whoever does not receive[az] the kingdom of God like a child[ba] will never[bb] enter it.”

The Wealthy Ruler

18 Now[bc] a certain leader[bd] asked him, “Good teacher, what must I do to inherit eternal life?”[be] 19 Jesus[bf] said to him, “Why do you call me good?[bg] No one is good except God alone. 20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’”[bh] 21 The man[bi] replied, “I have wholeheartedly obeyed[bj] all these laws[bk] since my youth.”[bl] 22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have[bm] and give the money[bn] to the poor,[bo] and you will have treasure[bp] in heaven. Then[bq] come, follow me.” 23 But when the man[br] heard this he became very sad,[bs] for he was extremely wealthy. 24 When Jesus noticed this,[bt] he said, “How hard[bu] it is for the rich to enter the kingdom of God![bv] 25 In fact, it is easier for a camel to go through the eye of a needle[bw] than for a rich person to enter the kingdom of God.” 26 Those who heard this said, “Then[bx] who can be saved?”[by] 27 He replied, “What is impossible[bz] for mere humans[ca] is possible for God.” 28 And Peter said, “Look, we have left everything we own[cb] to follow you! 29 Then[cc] Jesus[cd] said to them, “I tell you the truth,[ce] there is no one who has left home or wife or brothers[cf] or parents or children for the sake of God’s kingdom 30 who will not receive many times more[cg] in this age[ch]—and in the age to come, eternal life.”[ci]

Another Prediction of Jesus’ Passion

31 Then[cj] Jesus[ck] took the twelve aside and said to them, “Look, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished.[cl] 32 For he will be handed over[cm] to the Gentiles; he will be mocked,[cn] mistreated,[co] and spat on.[cp] 33 They will flog him severely[cq] and kill him. Yet[cr] on the third day he will rise again.” 34 But[cs] the twelve[ct] understood none of these things. This[cu] saying was hidden from them, and they did not grasp[cv] what Jesus meant.[cw]

Healing a Blind Man

35 As[cx] Jesus[cy] approached[cz] Jericho, a blind man was sitting by the road begging. 36 When he heard a crowd going by, he asked what was going on. 37 They[da] told him, “Jesus the Nazarene is passing by.” 38 So[db] he called out,[dc] “Jesus, Son of David,[dd] have mercy[de] on me!” 39 And those who were in front[df] scolded[dg] him to get him to be quiet, but he shouted[dh] even more, “Son of David, have mercy on me!” 40 So[di] Jesus stopped and ordered the beggar[dj] to be brought to him. When the man[dk] came near, Jesus[dl] asked him, 41 “What do you want me to do for you?” He replied,[dm] “Lord, let me see again.”[dn] 42 Jesus[do] said to him, “Receive[dp] your sight; your faith has healed you.”[dq] 43 And immediately he regained[dr] his sight and followed Jesus,[ds] praising[dt] God. When[du] all the people saw it, they too[dv] gave praise to God.

Footnotes

  1. Luke 18:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Luke 18:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  3. Luke 18:1 tn Or “should pray at all times” (L&N 67.88).
  4. Luke 18:1 sn This is one of the few parables that comes with an explanation at the start:…they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
  5. Luke 18:2 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
  6. Luke 18:2 tn Or “town.”
  7. Luke 18:2 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
  8. Luke 18:2 tn Grk “man,” but the singular ἄνθρωπος (anthrōpos) is used as a generic in comparison to God.
  9. Luke 18:3 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
  10. Luke 18:3 tn Or “town.”
  11. Luke 18:3 tn This is an iterative imperfect; the widow did this on numerous occasions.
  12. Luke 18:4 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
  13. Luke 18:4 tn Grk “after these things.”
  14. Luke 18:4 tn Grk “man,” but the singular ἄνθρωπος (anthrōpos) is used as a generic in comparison to God.
  15. Luke 18:5 tn The term ὑπωπιάζω (hupōpiazō) in this context means “to wear someone out by continual annoying” (L&N 25.245).
  16. Luke 18:5 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
  17. Luke 18:6 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
  18. Luke 18:7 tn Here δέ (de) has not been translated.
  19. Luke 18:7 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
  20. Luke 18:7 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
  21. Luke 18:7 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
  22. Luke 18:8 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
  23. Luke 18:8 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
  24. Luke 18:9 tn Grk “He”; the referent has been specified in the translation for clarity.
  25. Luke 18:9 tn Grk “and despised.” This is a second parable with an explanatory introduction.
  26. Luke 18:10 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
  27. Luke 18:10 sn See the note on Pharisees in 5:17.
  28. Luke 18:10 sn See the note on tax collectors in 3:12.
  29. Luke 18:11 tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (statheis, “stood”) or with the imperfect verb προσηύχετο (prosēucheto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι (histēmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.
  30. Luke 18:11 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
  31. Luke 18:11 tn Here the plural Greek term ἀνθρώπων (anthrōpōn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).
  32. Luke 18:11 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
  33. Luke 18:11 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
  34. Luke 18:11 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
  35. Luke 18:12 sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
  36. Luke 18:12 tn Or “I tithe.”
  37. Luke 18:13 tn Grk “standing”; the Greek participle has been translated as a finite verb.
  38. Luke 18:13 tn Grk “even lift up his eyes” (an idiom).
  39. Luke 18:13 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, hilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Pss 51:1, 3; 25:11; 34:6, 18).
  40. Luke 18:13 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
  41. Luke 18:14 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
  42. Luke 18:14 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
  43. Luke 18:14 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
  44. Luke 18:15 tn Grk “they.”
  45. Luke 18:15 tn The term βρέφος (brephos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).
  46. Luke 18:15 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).
  47. Luke 18:15 tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.
  48. Luke 18:16 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
  49. Luke 18:16 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. See Luke 6:20; 11:20; 17:20-21.
  50. Luke 18:16 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.
  51. Luke 18:17 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  52. Luke 18:17 sn On receive see John 1:12.
  53. Luke 18:17 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.
  54. Luke 18:17 tn The negation in Greek used here (οὐ μή, ou mē) is very strong.
  55. Luke 18:18 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  56. Luke 18:18 tn Grk “a certain ruler.” BDAG 140 s.v. ἄρχων 2.a takes this to be a member of the Sanhedrin, but Bock understands this to be “an influential wealthy man or civic leader who may have been known for his piety” (D. L. Bock, Luke [BECNT] 2:1476).sn Only Luke states this man is a leader (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.
  57. Luke 18:18 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 (18:17). See the similar question about inheriting eternal life in Luke 10:25.
  58. Luke 18:19 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  59. Luke 18:19 sn Jesus’ response, Why do you call me good?, was designed to cause the ruler 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.
  60. Luke 18:20 sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
  61. Luke 18:21 tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
  62. Luke 18:21 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.
  63. Luke 18:21 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.
  64. Luke 18:21 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.
  65. Luke 18:22 sn See Luke 14:33.
  66. Luke 18:22 tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
  67. Luke 18:22 sn See Luke 1:50-53; 6:20-23; 14:12-14.
  68. Luke 18:22 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.
  69. Luke 18:22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
  70. Luke 18:23 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
  71. Luke 18:23 tn Or “very distressed” (L&N 25.277).
  72. Luke 18:24 tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ƒ13 33vid M latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ƒ1 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not autographic: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA28 places the words in brackets, indicating doubts as to their authenticity.tn Grk “him.”
  73. Luke 18:24 sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.
  74. Luke 18:24 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 16.
  75. Luke 18:25 sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (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 is saying rhetorically that this is impossible, unless God (v. 27) intervenes.
  76. Luke 18:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
  77. Luke 18:26 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
  78. Luke 18:27 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
  79. Luke 18:27 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…possible for God”) the phrase “mere humans” has been used in the translation.
  80. Luke 18:28 tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.
  81. Luke 18:29 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  82. Luke 18:29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  83. Luke 18:29 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  84. Luke 18:29 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
  85. Luke 18:30 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
  86. Luke 18:30 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
  87. Luke 18:30 sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) 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).
  88. Luke 18:31 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  89. Luke 18:31 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  90. Luke 18:31 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
  91. Luke 18:32 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
  92. Luke 18:32 sn See Luke 22:63; 23:11, 36.
  93. Luke 18:32 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (hubrizō) can mean either “insult” or “mistreat with insolence.”
  94. Luke 18:32 sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
  95. Luke 18:33 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (phragelloō) used in Matt 27:26; Mark 15:15.
  96. Luke 18:33 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
  97. Luke 18:34 tn Here καί (kai) has been translated as “but” to indicate the contrast.
  98. Luke 18:34 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
  99. Luke 18:34 tn Grk “And this.” Here καί (kai) has not been translated.
  100. Luke 18:34 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.
  101. Luke 18:34 tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.
  102. Luke 18:35 tn Grk “Now it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  103. Luke 18:35 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
  104. Luke 18:35 tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.
  105. Luke 18:37 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
  106. Luke 18:38 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
  107. Luke 18:38 tn Grk “called out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  108. Luke 18:38 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. 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]).
  109. Luke 18:38 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.
  110. Luke 18:39 sn That is, those who were at the front of the procession.
  111. Luke 18:39 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
  112. Luke 18:39 sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.
  113. Luke 18:40 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
  114. Luke 18:40 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
  115. Luke 18:40 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
  116. Luke 18:40 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  117. Luke 18:41 tn Grk “said.”
  118. Luke 18:41 tn Grk “Lord, 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.
  119. Luke 18:42 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  120. Luke 18:42 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
  121. Luke 18:42 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
  122. Luke 18:43 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
  123. Luke 18:43 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  124. Luke 18:43 sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).
  125. Luke 18:43 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  126. Luke 18:43 tn The word “too” has been supplied for stylistic reasons.
Next
Luke 17
Luke 19
Next
dropdown
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.