¹ 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.

² tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.

³ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

⁴ sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

⁵ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.

⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁷ sn John refers to John the Baptist.

⁸ sn See the note on Pharisees in 2:16.

⁹ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

¹⁰ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate that in the narrative this question happened as a result of the fasting of John’s disciples and the Pharisees.

¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹² tn Grk “And Jesus.”

¹³ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

¹⁴ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

¹⁵ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

¹⁶ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

¹⁷ tn This term is a collective singular in the Greek text.

¹⁸ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

¹⁹ sn The lamp is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry.

²⁰ tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

²¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²² tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁴ sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

²⁵ tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë¹³ 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by ˹ pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.

²⁶ tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.

²⁷ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

²⁸ sn The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day’s wage for a laborer. Two hundred denarii was thus approximately equal to eight months’ wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus’ request is his way of causing them to trust him as part of their growth in discipleship.

²⁹ tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”

sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.

³⁰ tn Or “becoming aware of it.”

³¹ tn Or “discussing.”

³² tn Grk “people’s.”

³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁵ tn Grk “to follow after me.”

³⁶ 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.

³⁷ 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.

³⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

³⁹ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

⁴⁰ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

⁴¹ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

⁴² tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

⁴³ tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

⁴⁴ tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.

⁴⁵ 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.

⁴⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁴⁷ 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.

⁴⁸ 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).

⁴⁹ 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.

⁵⁰ 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.

⁵¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁵² tn Grk “baptism I am baptized with.” This same change has been made in v. 39.

⁵³ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

⁵⁴ tn Grk “a colt tied there on which no one of men has ever sat.”

⁵⁵ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

⁵⁶ sn A quotation from Isa 56:7.

⁵⁷ tn Or “a hideout” (see L&N 1.57).

⁵⁸ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

⁵⁹ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

⁶⁰ sn A quotation from Deut 4:35.

⁶¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁶² tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

⁶³ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

⁶⁴ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

⁶⁵ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

⁶⁶ tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.

⁶⁷ tc Codex D (with some support with minor variation from W Θ Ë¹³ 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.

⁶⁸ tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷⁰ tn Grk “he wept deeply.”

⁷¹ sn See the note on Crucify in 15:13.

⁷² tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.