1:35 Then 4 Jesus 5 got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer. 6
9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked 16 the unclean spirit, 17 saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”
10:17 Now 20 as Jesus 21 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?” 22
13:9 “You must watch out for yourselves. You will be handed over 23 to councils 24 and beaten in the synagogues. 25 You will stand before governors and kings 26 because of me, as a witness to them.
1 tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.
2 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
3 tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.
4 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
5 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
6 tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.
7 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
8 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
9 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
10 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
12 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
13 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
14 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
15 tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
16 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
17 sn Unclean spirit refers to an evil spirit.
18 tn Grk “throw it out.”
19 tn Grk “than having.”
20 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
21 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.
22 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).
23 tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.
24 sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.
25 sn See the note on synagogue in 1:21.
26 sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.
27 tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.
28 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
29 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
31 tn Or “to the door,” “against the door.”