Mark:10:17-31
rwp@Mark:10:17 @{Ran} (\prosdramn\). Jesus had left the house (10:10|) and was proceeding with the caravan on the way (\eis hodon\) when this ruler eagerly ran and kneeled (\gonupetsas\) and was asking (\eprt\, imperfect) Jesus about his problem. Both these details alone in Mark.
rwp@Mark:10:18 @{Why callest thou me good?} (\Ti me legeis agathon;\). Songs:Luke:18:19|. strkjv@Matthew:19:17| has it: "Why asketh thou concerning that which is good? "The young ruler was probably sincere and not using mere fulsome compliment, but Jesus challenges him to define his attitude towards him as was proper. Did he mean "good" (\agathos\) in the absolute sense as applied to God? The language is not a disclaiming of deity on the part of Jesus. {That I may inherit} (\hina klronoms\). strkjv@Matthew:19:16| has (\sch\), that I may "get."
rwp@Mark:10:20 @{All these} (\tauta panta\). Literally, {these all} (of them).
rwp@Mark:10:21 @{Looking upon him loved him} (\emblepsas auti gapsen\). Mark alone mentions this glance of affection, ingressive aorist participle and verb. Jesus fell in love with this charming youth. {One thing thou lackest} (\Hen se husterei\). strkjv@Luke:18:22| has it: "One thing thou lackest yet" (\Eti hen soi leipei\). Possibly two translations of the same Aramaic phrase. strkjv@Matthew:19:20| represents the youth as asking "What lack I yet?" (\Ti eti huster;\). The answer of Jesus meets that inquiry after more than mere outward obedience to laws and regulations. The verb \huster\ is from the adjective \husteros\ (behind) and means to be too late, to come short, to fail of, to lack. It is used either with the accusative, as here, or with the ablative as in strkjv@2Corinthians:11:5|, or the dative as in Textus Receptus here, \soi\.
rwp@Mark:10:22 @{But his countenance fell} (\ho de stugnasas\). In the LXX and Polybius once and in strkjv@Matthew:16:3| (passage bracketed by Westcott and Hort). The verb is from \stugnos\, sombre, gloomy, like a lowering cloud. See on ¯Matthew:19:22| for discussion of "sorrowful" (\lupoumenos\).
rwp@Mark:10:23 @{Looked round about} (\periblepsamenos\). Another picture of the looks of Jesus and in Mark alone as in strkjv@3:5,34|. "To see what impression the incident had made on the Twelve" (Bruce). "When the man was gone the Lord's eye swept round the circle of the Twelve, as he drew for them the lesson of the incident" (Swete). {How hardly} (\Ps duskols\). Songs:Luke:18:24|. strkjv@Matthew:19:23| has it: "With difficulty (\duskols\) shall a rich man." See on Matthew for this word.
rwp@Mark:10:24 @{Were amazed} (\ethambounto\). Imperfect passive. A look of blank astonishment was on their faces at this statement of Jesus. They in common with other Jews regarded wealth as a token of God's special favour. {Children} (\tekna\). Here alone to the Twelve and this tender note is due to their growing perplexity. {For them that trust in riches} (\tous pepoithotas epi tois chrmasin\). These words do not occur in Aleph B Delta Memphitic and one Old Latin manuscript. Westcott and Hort omit them from their text as an evident addition to explain the difficult words of Jesus.
rwp@Mark:10:25 @{Needle's eye} (\trumalis rhaphidos\). See on ¯Matthew:19:24| for discussion. Luke uses the surgical needle, \belons\. Matthew has the word \rhaphis\ like Mark from \rhapt\, to sew, and it appears in the papyri. Both Matthew and Luke employ \trmatos\ for eye, a perforation or hole from \titra\, to bore. Mark's word \trumalias\ is from \tru\, to wear away, to perforate. In the LXX and Plutarch.
rwp@Mark:10:26 @{Then who} (\kai tis\). strkjv@Matthew:19:25| has \Tis oun\. Evidently \kai\ has here an inferential sense like \oun\.
rwp@Mark:10:27 @{Looking on them} (\emblepsas autois\). Songs:in strkjv@Matthew:19:26|. Their amazement increased (26|). {But not with God} (\all' ou para thei\). Locative case with \para\ (beside). The impossible by the side of men (\para anthrpois\) becomes possible by the side of God. That is the whole point and brushes to one side all petty theories of a gate called needle's eye, etc.
rwp@Mark:10:28 @{Peter began to say} (\rxato legein ho Petros\). It was hard for Peter to hold in till now. strkjv@Matthew:19:27| says that "Peter answered" as if the remark was addressed to him in particular. At any rate Peter reminds Jesus of what they had left to follow him, four of them that day by the sea (Mark:1:20; strkjv@Matthew:4:22; strkjv@Luke:5:11|). It was to claim obedience to this high ideal on their part in contrast with the conduct of the rich young ruler.
rwp@Mark:10:30 @{With persecutions} (\meta digmn\). This extra touch is in Mark alone. There is a reminiscence of some of "the apocalyptic of the familiar descriptions of the blessings of the Messianic kingdom. But Jesus uses such language from the religious idiom of this time only to idealize it" (Gould). The apostles were soon to see the realization of this foreshadowing of persecution. Vincent notes that Jesus omits "a hundred wives" in this list, showing that Julian the Apostate's sneer on that score was without foundation.
rwp@Mark:10:31 @See on ¯Matthew:19:30| for the use of the paradox about {first} and {last}, probably a rebuke here to Peter's boast.
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