¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tn The imperfect προσηύχετο (proshuceto) implies some duration to the prayer.

⁴ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

⁵ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

⁶ sn The strong man here pictures Satan.

⁷ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

⁸ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁰ tc ‡ Most mss (Ì⁴⁵ A D W Θ Ë^1,13 Ï lat sy) have αὐτοῦ (autou, “his”) after τοῖς μαθηταῖς (toi" maqhtai", “the disciples”), but several excellent witnesses (א B L Δ 33 579 892 1241 1424 2427 pc) lack the pronoun. This kind of variant is often a predictable expansion of the text; further, that many important mss lack the pronoun gives support for the shorter reading. For these reasons, the pronoun is considered to be secondary. NA²⁷ puts αὐτοῦ in brackets, indicating some doubts as to its authenticity.

tn Grk “the disciples”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹³ tn Grk “to follow after me.”

¹⁴ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

¹⁵ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

¹⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

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.

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 (10:15).

¹⁹ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

²⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

²¹ tn For the translation “rise up in arms” see L&N 55.2.

²² sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

²³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.

²⁴ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.

²⁵ tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.