¹ tn Heb “What to me and to you that…?”

² tn Or “took”; or “seized.”

³ tn Heb “he” (a collective singular).

⁴ tn Heb “from the Arnon to the Jabbok and to the Jordan.” The word “River” has been supplied in the translation with “Arnon” and “Jabbok,” because these are less familiar to modern readers than the Jordan.

⁵ tc The translation assumes a singular suffix (“[return] it”); the Hebrew text has a plural suffix (“[return] them”), which, if retained, might refer to the cities of the land.

⁶ tn Or “take”; or “seize.”

⁷ tn Heb “For when they went up from.”

⁸ tn Or “went.”

⁹ tn Heb “me.” (Collective Israel is the speaker.)

¹⁰ tn Heb “did not listen.”

¹¹ tn Heb “Also to the king of Moab he sent, but he was unwilling.”

¹² tn Heb “he”; the referent (Israel; the pronoun in the Hebrew text represents a collective singular) has been specified in the translation for clarity.

¹³ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

¹⁴ tn Heb “to my place.”

¹⁵ tn Heb “Sihon.” The proper name (“Sihon”) has been replaced in the translation by the pronoun (“he”) because of English style; a repetition of the proper name here would be redundant in English.

¹⁶ tn Heb “all his people” (also in the following verse).

¹⁷ tn That is, took as its own possession.

¹⁸ tn Heb “from the Arnon to the Jabbok, and from the desert to the Jordan.” The word “River” has been supplied in the translation with “Arnon” and “Jabbok,” because these are less familiar to modern readers than the Jordan.

¹⁹ tn Heb “Now.”

²⁰ tn Or “dispossessed.”

²¹ tn Heb “will you dispossess him [i.e., Israel; or possibly “it,” i.e., the territory]?” There is no interrogative marker in the Hebrew text.

²² tn Heb “Is it not so that what Chemosh your god causes you to possess, you possess, and all whom the Lord our God dispossesses before us we will possess?” Jephthah speaks of Chemosh as if he is on a par with the Lord God of Israel. This does not necessarily mean that Jephthah is polytheistic or that he recognizes the Lord as only a local deity. He may simply be assuming the Ammonite king’s perspective for the sake of argument. Other texts, as well as the extrabiblical Mesha inscription, associate Chemosh with Moab, while Milcom is identified as the god of the Ammonites. Why then does Jephthah refer to Chemosh as the Ammonite god? Ammon had likely conquered Moab and the Ammonite king probably regarded himself as heir of all territory formerly held by Moab. Originally Moab had owned the disputed territory (cf. Num 21:26-29), meaning that Chemosh was regarded as the god of the region (see R. G. Boling, Judges [AB], 203-4). Jephthah argues that Chemosh had long ago relinquished claim to the area (by allowing Sihon to conquer it), while the Lord had long ago established jurisdiction over it (by taking it from Sihon and giving it to Israel). Both sides should abide by the decisions of the gods which had stood firm for three hundred years.

²³ tn The Hebrew grammatical constructions of all three rhetorical questions indicate emphasis, which “really” and “dare to” are intended to express in the translation.

sn Jephthah argues that the Ammonite king should follow the example of Balak, who, once thwarted in his attempt to bring a curse on Israel, refused to attack Israel and returned home (Num 22-24).

²⁴ tn Or “sinned against you.”

²⁵ tn Or “evil.”

²⁶ tn Heb “did not listen to.”

²⁷ tn Heb “Jephthah’s words which he sent to him.”

²⁸ tn Heb “was on.”

²⁹ tn Heb “passed through.”

³⁰ tn Heb “From Mizpah in Gilead he passed through [to] the Ammonites.”

³¹ tn Heb “the one coming out, who comes out from.” The text uses a masculine singular participle with prefixed article, followed by a relative pronoun and third masculine singular verb. The substantival masculine singular participle הַיּוֹצֵא (hayyotse’, “the one coming out”) is used elsewhere of inanimate objects (such as a desert [Num 21:13] or a word [Num 32:24]) or persons (Jer 5:6; 21:9; 38:2). In each case context must determine the referent. Jephthah may have envisioned an animal meeting him, since the construction of Iron Age houses would allow for an animal coming through the doors of a house (see R. G. Boling, Judges [AB], 208). But the fact that he actually does offer up his daughter indicates the language of the vow is fluid enough to encompass human beings, including women. He probably intended such an offering from the very beginning, but he obviously did not expect his daughter to meet him first.

³² tn The language is fluid enough to include women and perhaps even animals, but the translation uses the masculine pronoun because the Hebrew form is grammatically masculine.

³³ tn Some translate “or,” suggesting that Jephthah makes a distinction between humans and animals. According to this view, if a human comes through the door, then Jephthah will commit him/her to the Lord’s service, but if an animal comes through the doors, he will offer it up as a sacrifice. However, it is far more likely that the Hebrew construction (vav [ו] + perfect) specifies how the subject will become the Lord’s, that is, by being offered up as a sacrifice. For similar constructions, where the apodosis of a conditional sentence has at least two perfects (each with vav) in sequence, see Gen 34:15-16; Exod 18:16.

³⁴ tn Heb “passed over to.”

³⁵ tn Heb “with a very great slaughter.”

³⁶ tn Heb “The Ammonites were humbled before the Israelites.”

³⁷ tn Heb “Look! His daughter was coming out.”

³⁸ tn Heb “with tambourines and dancing.”

³⁹ tn Heb “you have brought me very low,” or “you have knocked me to my knees.” The infinitive absolute precedes the verb for emphasis.

⁴⁰ tn Heb “You are among [or “like”] those who trouble me.”

⁴¹ tn Heb “I opened my mouth to the Lord and I am not able to return.”

⁴² tn The conjunction “since” is supplied in the translation for clarification.

⁴³ tn Heb “you opened your mouth to the Lord, do to me according to [what] went out from your mouth.”

⁴⁴ tn Or “has given you vengeance against.”

⁴⁵ tn Heb “Let this thing be done for me.”

⁴⁶ tn Heb “Leave me alone for two months so I can go and go down on the hills and weep over my virginity – I and my friends.”

⁴⁷ tn Heb “he sent her.”

⁴⁸ tn Heb “on the hills.” The words “as she walked” are supplied.

⁴⁹ tn Heb “She had never known a man.” Some understand this to mean that her father committed her to a life of celibacy, but the disjunctive clause (note the vav + subject + verb pattern) more likely describes her condition at the time the vow was fulfilled. (See G. F. Moore, Judges [ICC], 302-3; C. F. Burney, Judges, 324.) She died a virgin and never experienced the joys of marriage and motherhood.

⁵⁰ tn Heb “There was a custom in Israel.”

⁵¹ tn Heb “From days to days,” a Hebrew idiom for “annually.”

⁵² tn Heb “go to commemorate.” The rare Hebrew verb תָּנָה (tanah, “to tell; to repeat; to recount”) occurs only here and in 5:11.

⁵³ tn The Hebrew text adds, “in the year.” This is redundant (note “every year” at the beginning of the verse) and has not been included in the translation for stylistic reasons.

⁵⁴ sn That is, they came down from Judea to Antioch in Syria.

⁵⁵ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

⁵⁶ tn Grk “no little argument and debate” (an idiom).

⁵⁷ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

⁵⁸ tn Grk “go up to,” but in this context a meeting is implied.

⁵⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁶⁰ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

⁶¹ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

⁶² tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

⁶³ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

⁶⁴ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

⁶⁵ tn Or “announced.”

⁶⁶ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

⁶⁷ sn See the note on Pharisee in 5:34.

⁶⁸ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

⁶⁹ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

⁷⁰ tn Or “keep.”

⁷¹ tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.

⁷² tn Or “discussion.” This term is repeated from v. 2.

⁷³ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

⁷⁴ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

⁷⁵ tn Or “word.”

⁷⁶ tn Or “of the good news.”

⁷⁷ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

⁷⁸ sn The expression who knows the heart means “who knows what people think.”

⁷⁹ tn Or “has borne witness.”

⁸⁰ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

⁸¹ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

⁸² tn Or “purifying.”

⁸³ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

⁸⁴ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

⁸⁵ tn Or “forefathers”; Grk “fathers.”

⁸⁶ tn Or “by.”

⁸⁷ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.

⁸⁸ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

⁸⁹ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

⁹⁰ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

⁹¹ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

⁹² sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

⁹³ tn Or “reported,” “described.”

⁹⁴ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

⁹⁵ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

⁹⁶ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

⁹⁷ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

⁹⁸ sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

⁹⁹ tn Grk “After these things.”

¹⁰⁰ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

¹⁰¹ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

¹⁰² tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

¹⁰³ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

¹⁰⁴ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

¹⁰⁵ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

¹⁰⁶ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

¹⁰⁷ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

¹⁰⁸ sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.

¹⁰⁹ sn An allusion to Isa 45:21.

¹¹⁰ tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

¹¹¹ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

¹¹² tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

¹¹³ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

¹¹⁴ tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.

¹¹⁵ tn Or “polluted.”

¹¹⁶ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

¹¹⁷ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

¹¹⁸ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

¹¹⁹ sn See the note on synagogue in 6:9.

¹²⁰ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

¹²¹ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

¹²² sn Antioch was a city in Syria (not Antioch in Pisidia).

map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

¹²³ tn Grk “writing by their hand” (an idiom for sending a letter).

¹²⁴ tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

¹²⁵ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

¹²⁶ tn Grk “to the brothers who are from the Gentiles.”

¹²⁷ sn Antioch was a city in Syria (not Antioch in Pisidia).

¹²⁸ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

¹²⁹ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

¹³⁰ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

¹³¹ tn Grk “souls.”

¹³² tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

¹³³ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

¹³⁴ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

¹³⁵ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

¹³⁶ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

¹³⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

¹³⁸ tn This verb has been translated as an epistolary aorist.

¹³⁹ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

¹⁴⁰ tn Grk “by means of word” (an idiom for a verbal report).

¹⁴¹ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

¹⁴² tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

¹⁴³ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

¹⁴⁴ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).

¹⁴⁵ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

¹⁴⁶ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

¹⁴⁷ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

¹⁴⁸ tn Or “sent away.”

¹⁴⁹ sn Antioch was a city in Syria (not Antioch in Pisidia).

¹⁵⁰ tn Or “congregation” (referring to the group of believers).

¹⁵¹ tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.

¹⁵² tn Grk “they”; the referent (the people) is specified in the translation for clarity.

¹⁵³ tn Or “at its encouraging message.”

¹⁵⁴ tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.

¹⁵⁵ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

¹⁵⁶ tn The word “there” is not in the Greek text, but is implied.

¹⁵⁷ tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in Ì⁷⁴ א A B E Ψ Ï bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

¹⁵⁸ sn Antioch was a city in Syria (not Antioch in Pisidia).

¹⁵⁹ sn This is a parenthetical note by the author.

¹⁶⁰ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

¹⁶¹ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

¹⁶² tn See the note on the phrase “word of the Lord” in v. 35.

¹⁶³ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

¹⁶⁴ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

¹⁶⁵ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

¹⁶⁶ tn Grk “There happened a sharp disagreement.” 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.

¹⁶⁷ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

¹⁶⁸ tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

¹⁶⁹ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

¹⁷⁰ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.

¹⁷¹ tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.

¹⁷² sn Strengthening. See Acts 14:22; 15:32; 18:23.

¹⁷³ sn See 2 Kgs 24:10-17 (especially vv. 14-16). Nebuchadnezzar left behind the poorest people of the land under the puppet king Zedekiah. Jeconiah has already been referred to earlier in 13:18; 22:25-26. The deportation referred to here occurred in 597 b.c. and included the priest Ezekiel.

¹⁷⁴ sn See Isa 28:4; Hos 9:10.

¹⁷⁵ tn Heb “The word of the Lord came to me.”

¹⁷⁶ tn Heb “the land of the Chaldeans.” See the study note on 21:4.

¹⁷⁷ tn Heb “I will set my eyes upon them for good.” For the nuance of “good” see Jer 21:10; Amos 9:4 (in these cases the opposite of harm; see BDB 375 s.v. טוֹבָה 1).

¹⁷⁸ tn The words “There” and “firmly in the land” are not in the text but are implicit from the connection and the metaphor. They are supplied in the translation for clarity.

¹⁷⁹ sn For these terms see Jer 1:10.

¹⁸⁰ tn Heb “I will give them a heart to know me that I am the Lord.” For the use of “heart” here referring to “inclinations, resolutions, and determinations of the will” see BDB 525 s.v. לֵב 4 and compare the usage in 2 Chr 12:14. For the use of “know” to mean “acknowledge” see BDB 384 s.v. יָדַע Qal.1.f and compare the usage in Jer 39:4. For the construction “know ‘someone’ that he…” = “know that ‘someone’…” see GKC 365 §117.h and compare the usage in 2 Sam 3:25.

¹⁸¹ tn Heb “with all their heart.”

¹⁸² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁸³ tn Heb “Like the bad figs which cannot be eaten from badness [= because they are so bad] surely [emphatic כִּי, ki] so I regard Zedekiah, king of Judah, and his officials and the remnant of Jerusalem which remains in this land and those who are living in Egypt.” The sentence has been restructured in the translation to conform more to contemporary English style. For the use of נָתַן (natan) meaning “regard” or “treat like” see BDB 681 s.v. נָתַן 3.c and compare the usage in Ezek 28:6;Gen 42:30.

¹⁸⁴ tn Or “an object of reproach in peoples’ proverbs…an object of ridicule in people’s curses.” The alternate translation treats the two pairs which are introduced without vavs (ו) but are joined by vavs as examples of hendiadys. This is very possible here but the chain does not contain this pairing in 25:18; 29:18.

sn For an example of how the “example used in curses” worked, see Jer 29:22. Sodom and Gomorrah evidently function much that same way (see 23:14; 49:18; 50:40; Deut 29:23; Zeph 2:9).

¹⁸⁵ tn Heb “I will make them for a terror for disaster to all the kingdoms of the earth, for a reproach and for a proverb, for a taunt and a curse in all the places which I banish them there.” The complex Hebrew sentence has been broken down into equivalent shorter sentences to conform more with contemporary English style.

¹⁸⁶ sn See Jer 14:12 and the study note there.

¹⁸⁷ tn Heb “fathers.”

¹⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

¹⁹⁰ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 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 Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

¹⁹¹ 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”).

¹⁹² tc The Western text (D it) and a few others have only καί (kai) here, rather than καὶ προσελθόντες Φαρισαῖοι (kai proselqonte" Farisaioi, 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 (Joi de Farisaioi proselqonte", “now the Pharisees came”) in W Θ 565 2542 pc; καὶ προσελθόντες οἱ Φαρισαῖοι (kai proselqonte" Joi Farisaioi, “then the Pharisees came”) in א C N (˹: καὶ προσελθόντες ἐπηρώτησαν αὐτὸν οἱ Φαρισαῖοι) 579 1241 1424 pm; and καὶ προσελθόντες Φαρισαῖοι in A B K L Γ Δ Ψ Ë¹³ 28 700 892 2427 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 proshlqon aujtw Farisaioi, “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 Ï in Matt; א pm in Mark), and the anarthrous Φαρισαῖοι is likewise parallel in many mss (B L ˹³ 700 892). 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.

¹⁹³ tn In Greek this phrase occurs at the end of the sentence. It has been brought forward to conform to English style.

¹⁹⁴ 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).

¹⁹⁵ 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.

¹⁹⁶ tn Grk “But answering, he said to them.”

¹⁹⁷ 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).

¹⁹⁸ tn Grk “heart” (a collective singular).

¹⁹⁹ tc Most mss have ὁ θεός (Jo qeo", “God”) as the explicit subject of ἐποίησεν (epoihsen, “he made”; A D W Θ Ψ Ë^1,13 Ï lat sy), while the most important witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 2427 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 original text here lacked ὁ θεός.

²⁰⁰ sn A quotation from Gen 1:27; 5:2.

²⁰¹ tc ‡ The earliest witnesses, as well as a few other important mss (א B Ψ 892* 2427 sy^s), 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 Ë^[1],13 [579] Ï 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 original 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 [proskollhqhsetai vs. kollhqhsetai], πρὸς τὴν γυναῖκα vs. τῇ γυναικί [pro" thn gunaika vs. th 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.” NA²⁷ has the longer reading in brackets, indicating doubts as to its authenticity.

²⁰² 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.

²⁰³ tn Here καί (kai) has been translated as “So” to indicate that Jesus’ statement is in response to the disciples’ question (v. 10).

²⁰⁴ 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.

²⁰⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²⁰⁶ 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).

²⁰⁷ tc “Those who brought them” (ἐπετιμῶν τοῖς προσφέρουσιν, epetimwn toi" prosferousin) is the reading of most mss (A D W [Θ Ë^1,13] Ï 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 2427), scribes would be prone to add “those who brought them” here to clarify that the children were not the ones being scolded. It could be argued that the masculine pronoun αὐτοῖς (autois, “them”) only rarely was used with the neuter antecedent παιδία (paidia, “children”), and thus the longer reading was not motivated by scribal clarification. However, such rare usage is found in Mark (cf. 5:41; 9:24-26); further, scribes routinely added clarifications when such were not necessary. Thus, 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.”

²⁰⁸ 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.

²⁰⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

²¹⁰ sn On receive see John 1:12.

²¹¹ 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.

²¹² tn The negation in Greek (οὐ μή, ou mh) is very strong here.

²¹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²¹⁴ 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.

²¹⁵ 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).

²¹⁶ 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.

²¹⁷ 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.

²¹⁸ tn Grk “He”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

²¹⁹ 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.

²²⁰ 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.

²²¹ 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.

²²² 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.

²²³ 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.

²²⁴ tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

²²⁵ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

²²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²²⁷ tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

²²⁸ tc Most mss (A C D Θ Ë^1,13 28 565 2427 Ï lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tou" pepoiqota" epi [toi"] crhmasin); 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.

²²⁹ tc A few witnesses (˹³ 28 579 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.

²³⁰ sn The referent of the eye of a needle is a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).

²³¹ 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.

²³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

²³³ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

²³⁴ tn The plural Greek term ἄνθρωποις (anqrwpois) 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.

²³⁵ sn Peter wants reassurance that the disciples’ response and sacrifice has been noticed.

²³⁶ tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

²³⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

²³⁸ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

²³⁹ tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”

²⁴⁰ 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).

²⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁴² tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

²⁴³ 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 (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

²⁴⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

²⁴⁵ tc Most mss, especially the later ones (A^[*^] W Θ Ë^1,13 Ï sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jhmera) 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 2427 it co), have resisted this temptation.

²⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁴⁷ tn Grk “baptism I am baptized with.” This same change has been made in v. 39.

²⁴⁸ 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.

²⁴⁹ 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.

²⁵⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²⁵¹ tn Grk “the ten.”

²⁵² 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.

²⁵³ 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). The most accurate 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.

²⁵⁴ 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.

²⁵⁵ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

²⁵⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁵⁷ tn Grk “to shout and to say.” The infinitive λέγειν (legein) is redundant here and has not been translated.

²⁵⁸ 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]).

²⁵⁹ sn Have mercy on me is a request for healing. It is not owed the man. He simply asks for God’s kind grace.

²⁶⁰ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

²⁶¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

²⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁶³ tn Grk “And answering, Jesus said to him.” The participle ἀποκριθείς is redundant and has not been translated.

²⁶⁴ tn Or “Master”; Grk ῥαββουνί (rabbouni).

²⁶⁵ 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.

²⁶⁶ tn Or “received” (see the note on the phrase “let me see again” in v. 51).