Mark 10:23-27 New English Translation

²³Then^[a] Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”^[b] ²⁴The disciples were astonished at these words. But again Jesus said to them,^[c] “Children, how hard it is^[d] to enter the kingdom of God! ²⁵It is easier for a camel^[e] to go through the eye of a needle^[f] than for a rich person to enter the kingdom of God.” ²⁶They were even more astonished and said^[g] to one another, “Then^[h] who can be saved?”^[i] ²⁷Jesus looked at them and replied, “This is impossible for mere humans,^[j] but not for God; all things are possible for God.”

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Footnotes

Mark 10:23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Mark 10:23 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
Mark 10:24 tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
Mark 10:24 tc Most mss (A C D Θ ƒ^1,13 28 565 M lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tous pepoithotas epi [tois] chrēmasin); 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.
Mark 10:25 tc A few witnesses (ƒ¹³ 28 579) read κάμιλον (kamilon, “rope”) for κάμηλον (kamēlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
Mark 10:25 sn The referent of the eye of a needle is a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).
Mark 10:26 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.
Mark 10:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
Mark 10:26 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
Mark 10:27 tn The plural Greek term ἄνθρωποις (anthrōpois) 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.

New English Translation (NET)