[1] And he arose from thence and approached the coasts of Judaea via the farther side of the Jordan: and crowds streamed unto him—and as usual, he taught them again.
-is this meant to stress that Jesus IS somehow the Holy Spirit reappearing in another form and reiterating what the authorities tried to suppress by killing John, here yet again— irrepressible?
[2] And the Pharisees came to him, and asked him, “Is it lawful for a man to put away his wife?”— tempting him. [3] And he answered and said unto them, “What did Moses command you?” [4] And they said, “Moses suffered to write a bill of divorcement, and to put her away.” [5] And Jesus answered and said unto them, “For the hardness of your heart he wrote you this precept. [6] But from the beginning of the creation God ‘made them male and female.’ [7] ‘For this cause shall a man leave his father and mother, and cleave to his wife; [8] And they twain shall be one flesh: so then they are no more two, but one flesh.’”
-Mark 10:6-8 = “let none put asunder” [μη χοριζετω μη] the same phrase Paul uses in 1 Corinthians 7:10-16 for divorce. On this see ‘A Marginal Jew: Volume 4’ page 164 = “Paul is obviously handing on the prohibition of divorce in his own words, even though he identifies Jesus as its source.”
-the words for divorce ‘get’ or ‘gittin’ don’t occur in OT
-the MT of Genesis 2:24 doesn’t have “the two” [οι δυο]—this was added by the LXX translator. Jesus here quotes this Hellenistic version.
Malachi 2:13-17 using the same single "flesh/spirit" logic for marriage as Mark here.
[9] “What therefore God hath joined together, let not man put asunder.”
[10] And in the house his disciples asked him again of the same matter. [11] And he saith unto them, “Whosoever shall put away his wife, and marry another, commits adultery against her. [12] And if a woman shall put away her husband, and be married to another, she commits adultery.”
-Mark 10:12 on divorce is a mix of 1 Corinthians 7 and Micah 7 on divorce
-John 7:53-8:11 the inserted adultery pericope = Pharisees and scribes say to Jesus: “Moses in the Law ordered such women stoned.” = this is not technically true. Deut 22:21-22 orders adulteresses to be killed but doesn't actually specify how, though Ezekiel 16:3840 indicates stoning.
-Tobit 6:18= LXX (BA manuscript version) = on wives: "She is destined to you from eternity."
[13] And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them.[14] But when Jesus saw it, he was much displeased, and said unto them, “Suffer the little ones to come unto me, and forbid them not: for of such is the kingdom of God. [15] Amen I say unto you, ‘Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein’”. [16] And he took them up in his arms, put his hands upon them, and blessed them.
-this may have something to do with slang terminology: converts to Judaism were called ‘children’, ‘little ones’, the ‘simple’ etc. see for instance the 'nilvim' present in Dead Sea Scroll documents
-Numbers 14:23= “assuredly [ημην] they shall not see the land which I swore unto their fathers, but only their children who are here with me, every inexperienced young one who has known neither good nor evil—to these I will give the land.”
(=note how the Greek translator of Numbers has tried to preserve the “amen” of the Hebrew in this sentence, using a homonym word.)
-Mark 10:15 = “Amen [αμην] … whoever doesn’t receive the kingdom of heaven as a child, shall not enter into into it.”
=Numbers 14 is here summed up= the inheritors who were guided to Eretz Israel by Moses, Joshua and Caleb were all under 20. All other adults were killed by God’s curse. Perhaps Mark 9’s promise where Jesus says “some will not die” until they “see the kingdom come”—again the motif of arriving at the promised land seems to be here spiritualized.
-Numbers 14:30 = “Shall you enter into the land which I stretch out my hand to encamp you—no!”
-Numbers 14:24= Caleb is described glowingly by God as someone who “has another spirit in him” from others and has “followed after” the Lord’s words. Perhaps such is in view with Peter’s comment at Mark 10:28?
-Mark 10:14b "Don't prevent them!" = is this a repeat from Mark 9:38-39?
[17] And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, “Good Master, what shall I do that I may inherit eternal life?”
-this line reinterprets the Deuteronomic injunction to “do” all these commandments in order that ones might “live long” in the land. Obviously Mark understands ‘live long’ as being the opposite of its plain meaning and chooses to make it signify ‘eternal afterlife/heavenly existence’
-being asked the same question, the Jesus created by Luke 10:28 adds a reference here by quoting Leviticus 18:5= “Do this and you shall live!”, but that gospel author alters the whole circumstance and ending of the pericope with his creativity, changing the rich man to a ‘law-expert’ etc.
-Matt 25:46 and Mark 10:30b echo Daniel 12:2= ‘life unto the aeon’; there also maybe a bit of Dan 12:13= “Your lot (=literally ‘inheritance’) shall be to rest, then get raised up at the end of time.”
-Matt 25:46 and Mark 10:30b echo Daniel 12:2= ‘life unto the aeon’; there also maybe a bit of Dan 12:13= “Your lot (=literally ‘inheritance’) shall be to rest, then get raised up at the end of time.”
[18] And Jesus said unto him, “Why do you call me good? There is none good but one, that is, God.
-This denial-answer isn’t self-effacement—here Mark’s Jesus is aware his interlocutor is fishing for a compliment, so outwits him by rejecting the premise he a good teacher and thus not engaging in ego-stroking flattery. The narrator means for us to view this man as similar to the self-serving religious hypocrites at the end of Mark 12.
[19] “You know the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor thy father and mother.”
-the mention of ’defrauding’ seems to draw from Deut 24:14-15— the word αποστερησης means ‘with-holding of wages’ at Exodus 21:10.
[20] And he answered and said unto him, “Master, all these have I observed from my youth.”
- Genesis 8:21 = “Men’s thoughts cling to wickedness [εγκειται πονηρα] from his youth.” [εκ νεοτητος αυτου]
Mark 10:20 = “I’ve kept [εϕυλαξαμη] these things (=Ten Commandments) from my youth.” [εκ νεοτητος μου] (also possibly cf. Psalm 71:17)
[21a] Then Jesus beholding him loved him, and said unto him, ‘One thing you lack: [21b] go sell whatever you have, and give to the poor, and you shall have treasure in heaven: and come, take up the cross, and follow me.
-Jesus response to the rich man here is an obtuse rewriting of Elisha’s advice to the widow at 2Kings 4=
-2Kings 4:1-7 = Elisha tells widow of prophet: “Go, sell the oil (you have) and give the proceeds to creditors, and you and your son will live on what you have (left).”
- Mark 10:17-22 = “Go, sell what you have and give all to the poor, and you will…”
- Psalm of Solomon 9:9= "Treasure in heaven"
- The "one thing" that the rich man "lacks" [εν σε υστερει] is a Messiah! This is a sly reference to Psalm 22:1= "Since the Lord is my shepherd, I lack nothing [ουδεν με υστερει]."
[22] And he was depressed by that saying, and went away fretful: for he had great possessions.
-Here Mark cleverly reuses prophetic poetry from Isaiah to transform it into the details of a literal story, or one he intends for us to imagine as having happened=
-Mark 10:22a = “Being gloomy [στυγνασας] over the word he went forth grieved [λυπουμενος]…”
-Isaiah 57:17 = YHWH remarks about a hypothetical sinner: “On account of some minor petty offense I struck him and turned my face away; (yet) I was grieved [ελυπηθην], (for) he went forth gloomy [στυγνος] in his ways.”
-Mark 10:22b = “for he was holding many possessions [κτηματα].”
-Mark 10:17 = “What must I do to inherit [κληρονομησω] eternal life?”
-Isaiah 57:13 = YHWH says “Those holding on to me shall possess [κτησονται] the Eretz (Yishrael), and inherit [κληρονομησουσι] my holy mountain.”
-Mark 10:21 = “Looking at him, Jesus loved [ηγαπησεν] him…”
-Isaiah 57:8 = “You (only) loved [ηγαπησας] those who went to bed [κοιμωμενους (=sexual euphemism)] with you.”
-Isaiah 57:11 = YHWH says: “Looking at you I will overlook (your faults)…”
-Isaiah 57:10 = “For you practiced these things [ταυτα]!”
-Mark 10:20 = “I’ve kept all these things [ταυτα]…”
-the ‘lifting away/taking up [αρας] a cross’ theme might be related to Isaiah 57:1 = “the just man has been taken up [αιρονται] and/or lifted away [ηρται], and yet his “grave shall be in peace” as opposed to what awaits the wicked.
[23] And Jesus looked round about, and said unto his disciples, “How hard it is for them that have riches to enter the kingdom of God!” [24] And the disciples were astonished at his words. But Jesus answered again, and said unto them, “Children, how hard is it for them that trust in riches to enter into the kingdom of God! [25] It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”
-Mark 10:20= the rich man admits: “I have kept” (εϕυλαξαμην) these things [=i.e. the ten commandments]
-Psalm 119:36= the psalm’s speaker asks for the mental fortitude “not to desire wealth” (μη εις πλεονεξιαν)
-Psalm 119:71 “It’s good (αγαθον) that I learn (μαθω) Your righteous codes (δικαιωματα).”
-Mark 10:17-18= when an interlocutor [=a prospective student eager to learn perhaps?] addresses him as ‘good teacher’ (διδασκαλε), Jesus is taken back and corrects the title: “Why do you call me ‘good’ (αγαθον)?”
-Psalm 119:111= εκληρονομησα τα μαρτυρια σου εις τον αιωνα
-Psalm 119:112= “I incline my heart to do/perform/enact [=the Torah]” (εκλινα την καρδιαν μου του ποιησαι) [-cf Mark 10:17’s emphasis on what to do]
-Mark 10:17 = ‘What must I do in order (τι ποιησω ινα) to inherit (κληρονομησω) eternal life (ζωην αιωνιον) [=literally: ‘unto the forever’ or ‘into eons’]
-Psalm 119:141= “for I’m am but a youth” (νεωτερος εγω ειμι)
-Psalm 119:116= “I live according to your word.” [κατα το λογιον σου και ζησον με]
-Psalm 119:12= “Teach me!” (διδαξον) and in verse 14: “I delight in the Torah, above all riches!”
-Deuteronomy 15:8 lectures on how you shall lend to your needy brother “according to as much as he lacks” (καθ’ οσον υστερειται)
-Mark 10:21= Jesus informs his wealthy interlocutor: “One thing [only] to you is lacking (εν σοι υστερει)!”
-Deut 15:11= “shall never fail there to be one lacking (=i.e. destitute) in the land” seems to appear later in Mark 14 where Jesus says ‘the poor you have with you always but not me.’
-Deut 15 on releasing a slave who is Hebrew on the Sabbatical year: he might not want to depart “if he loves you” (οτι ηγαπησε σε) [=in verse 16], then in verse 17 it’s laid out that one should then “take an awl and make a hole in his ear” then in verse 18 it’s mentions by God how it is “not hard” (ου σκληρον) to set your slaves free, connecting back to Jesus admonishing the wealthy for how “hard” it is for them to be saved. Where the ‘camel’ imagery presented here comes from is anyone’s guess, one suspects some interlinear Aramaic pun here. Though the words aren’t the same in Greek the connection between ‘awl-hole’ and ‘needle-eye’ is plain. There is a possible homonym in "needle"/"camel" [kamhlos/kamilos]
[26] And they were astonished beyond of measure, saying among themselves, “Who, then, can be saved?” [27] And Jesus looking upon them saith, “With men it is impossible, but not with God: for with God all things are possible.”
-Zechariah 8:6 = “Impossible? No! Not for the All-Powerful.” [μη … αδυνατησει … παντοκρατωρ] = very obviously paralleled in Mark 10:27 = “all things possible” [παντα γαρ δυνατα]
[28] Then Peter told him: “Lo, we have left all, and have followed you!”
-it is implicit here that Peter is passive-aggressively saying here: “Hey shouldn’t we get something out of all the stuff we lost?” when the point of the gospel is that such thinking and behavior is selfish and wrong at best.
[29] And Jesus answered: “Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, [30] But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. [31] But many that are first shall be last; and the last first.”
[32a] And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid.
-Mark 10:32 = “On the road going up into Jerusalem, Jesus was leading/going before them [προαγων] and they were distraught [εθαμβουντο] and, while following [ακολουθουντες], were afraid [εφοβουντο].”
-Mark 16:6-8 = the youth tells the women: “Don’t be astonished [εκθαμβεισθε]!” then says Jesus has “gone ahead” [προαγει] of them to Galilee and they are famously “affrighted” [εφοβουντο] by this news.
-Matthew’s memorable insertions of ‘and it happened so that scripture would be fulfilled’ followed by the citation itself do not occur in Mark; he rarely does something so obvious. It only slowly becomes apparent that for him and his narrative, it is Jesus’ predictions that take precedence over OT prophecies. The disciples are sent out at the beginnings of chapters 11 and 14 by being told what they will encounter, and are narrated by the author as being surprised that it was ‘just as he’d told them.’ Mark’s author intends us to notice as well that the anonymous youth at the climax informs the women he will be in Galilee ‘just as he told you.’ The point of the priests in guards at Jesus’ interrogation daring him to ‘Prophesy!’ is that as this is happening his failed former student Simon is right outside accidentally fulfilling his previous predictions. It’s all rounded out with carefully plotted bathos, inserted emphatically, yet under the radar if one isn’t eagle-eyed about how to spot the phenomenon.
[32b] And he took again the twelve, and began to tell them what things should happen unto him, [33] Saying, “Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles: [34] And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again.”
-Mark 10:34 = Isaiah 50:6 (=my back given to smiting [μαστιγας], jaw for slaps, face for spitting) and also Hosea 6:2 (=after three days)
-Mark 10:34 = Jesus speaks of himself cryptically in the future, foretelling that the Messiah will be “scourged/whipped” [μαστιγωσουσιν]
-Mark 5:29, 34 = the woman with blood-flow leakage problem: “the illness/plague” [μαστιγος] left her
[35] And James and John, the sons of Zebedee, come unto him, saying, “Master, we ask that you should do for us whatever we want.” [36] And he said unto them, “What is it you want me to do for you?” [37] They said unto him, “Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.”
Mark 10:37 = when 2 disciples ask to sit at Jesus “left” they use the word aristeros, yet when Jesus repeats this back to them hypothetically at 10:40 he uses a different Greek word [ευωνυμος] also used of the “thieves/robbers” in Mark 15:27. This is because of Mark’s “Jesus knows everything in advance” motif where the exact wording of his “ρημα” [sayings] are carefully crafted literarily and meant to be investigated thoroughly by the “discerning critic.”
[38] But Jesus said unto them, “Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?”
-Mark 10:38-39 repeat the word “cups” [ποτηριον] and “wash” [βαπτισμα], hearkening back to Mark 7:8 “immersions” [βαπτισμους] of “cups” [ποτηριων]
[39] And they said unto him, “We can.” And Jesus said unto them, “You shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: [40] But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.”
-the irony of this sentence becomes clear when it’s ‘terrorists’ who are executed on either side of Jesus later in chapter 15, while the two supposedly loyal followers are nowhere to be found once temporal power is lost to them.
[41] And when the ten heard it, they began to be much displeased with James and John. [42] But Jesus called them to him, and saith unto them, “You know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. [43] But it shall not be so among you: but whosoever will be great among you, shall be your servant:
-Notice how the Zebedee brethren seem to quote Psalm 110:1 while Jesus words here seem to echo the next sentence Psalm 110 (v.2) which reads: “Dominate [κατακυριευε] in the midst of your foes!” (=Mark 10:43a).
-Robert M. Fowler, ‘Let the Reader Understand’ p 192 = “The lordship and authority that are evidently his to wield in Mark 2:10 and 2:28 is severely ironized and critiqued in Mark 10:42. Any account of the experience of reading Mark’s Gospel must face up to the sharp incongruity of 2:10, 28 versus 10:42.
-Isaiah 42:19= “Who is blind but my servants [παιδες], who are deaf-mute [κωϕοι] but those dominating them?” [αλλ’ η οι κυριευοντες αυτων]
-Mark 10:42= “those [οι] seeming to rule the nations [εθνων] lord it over them [κατακυριευουσιν αυτων]… verse 43 but whichever of you…” [αλλ’ ος εαν]”
-Mark 10:42 may again also be using a phrase from Isaiah 19:4 where it’s said the Egyptians will be given “mean masters” who shall “lord it over them” [κυριευουσιν αυτων]
[44] “And whichever of you would be greatest must become a slave of everyone.
-a repeat of verse 35 of the previous chapter, emphasized again.
-1Corinthians 9:19= Paul “became a servant of all, that I might gain…”
-is some reversal of Lamentations 5:8 in view here: the fictional Jeremiah complains that during the Exile “slaves lorded over us” (=same words Jesus uses here)—so in the ‘kingdom of heaven’ (=meant to be the ‘reversal’ or ‘ingathering from’ Exile) masters turn into servants?
-Jesus’ passive contempt for the disciples in Mark 10:42 faintly echoes 1 Samuel 8:4-20 where the Israelites request to be ruled by a king just “like all the other nations.” The present indicative tense at line 43a can be read as sarcasm: “Um …yeah. This definitely isn’t going to happen among you all!” Jesus/Mark the author may be referring obliquely to the terrible rift between Barnabas, Paul, James, and Cephas in the letter to Galatians and the forced circumcision of Timothy/Titus, the rejection of Paul’s decades-long collection donation monies etc. There may even be the tacit underlying meaning of: ‘Jews won’t dominate over or win against anyone, having lost the war with Rome…’
[45] For even the Son of man came not to be ministered unto, but to serve, and to give his life as a ransom for many.”
-Ben Sirach 3:18 = “The greater you are, the more you should humble yourself and thus you will find favor with the Lord.”
-there are several possibilities as to which scriptures Mark means to point us to here. Since the mysterious ‘Son of Man’ pops up again in line 45, does the evangelist mean to reference language from Daniel 7? The terminology of ‘authority and lordship’ might come from there, as well as how the 4 ‘beasts’ of his vision are several times called ‘great/large’ [μεγαλα] (like the ‘great ones’ [οι μεγαλοι] of line 42 here), and these represent Gentile kings. Later in Dan 11 these are pictured as “lording over” [κυριευσει] others (in verses 3-5) while the Theodotion version translates 11:39 differently than LXX, as “lording over many” [επι πολυ] All this may be in the background of Mark’s mind in this section, in the vocabulary of ransom for “many” etc. Daniel 7:14 is where it’s predicted of the Son of Man figure that “peoples and nations … will serve [δουλευσουσιν] him.” It should be noted that in the original language of Daniel, the reason Bar Enash being is called this is simply to distinguish his anthropomorphism from that of the dumb ‘beasts.’
-2Baruch 39:7 modeled on Daniel 7 where the 4 kingdoms are followed by the ‘dominion of my Christ’ who shall personally execute the roman emperor in 2Baruch 40:1-2.
[46a] And they came to Jericho:
-As slight or inconsequential it may appear, Mark repeats a partial sentence at the start of his only two stories of blind men being healed: at 8:22 we have “And he came into [και ερχεται εις] Bethsaida…” while this is twinned at 10:46 = “And they came into [και ερχονται εις] Jericho…”
-Mark 10:45f becomes the basis for Luke 19:10 also Mark 10:43 = Luke 9:46
[46b] and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging. [47] And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, “ Son of David, have mercy on me!” [48] And many charged him that he should hold his peace: but he cried the more a great deal, “Son of David, have mercy on me!” [49] And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, “Take heart; rise—he calls you!”
-Mark 10:46= blind man sitting in the road begging [τυϕλος εκαθητο παρα την οδον προσαιτων]… verse 47-48 ‘have mercy on me’ [ελεησον με] verse 49: they said to him ‘Take heart!’ [λεγοντες αυτω θαρσει]
-Tobit 11:5= Anna “sitting and looking around about the road” (for her son) [εκαθητο περιβλεπομενη εις την οδον] verse 11= Tobias says to him ‘Take heart!’ [αυτου λεγων θαρσει] verse 16b= God had mercy on him [οτι ηλεησεν αυτον ο θεος]
-Psalms of Solomon 17= verse 22 has "Son of David" while line 32 promises: "their king shall be the Lord Messiah."
[50] And he, casting away his garment, rose, and came to Jesus.
-this imagery of ‘tossing off old clothing’ has precedent in the Zechariah vision of Yeshua ben Yehozadak and the scenes of the youth abandoning his clothes at Mark 14 and Jesus himself leaving no evidence of his having been in the tomb except his grave-attire which has been set aside in chapter 16.
-as a ‘beggar’ this Bar-timaios’ “cloak” [ιματιον] would be all he owned. He, and the charitable widow later at chapter 12, have given truly all they have. A reference to Exodus 22:27 may be meant here, since there is noted that without his “cloak” [το ιματιον] a “needy man” won’t have anything to cover up even to sleep. God warns that if someone holds on to this poor person’s sole covering as a kind of pawn-shop collateral and doesn’t return it to him by “sun-down” then the ‘borrower’ will be punished in recompense by the Lord himself on behalf of the homeless man, for: “if he yells out to me, I will listen; for I am merciful [ελεημων].” =this may explain why the blind man here yells out to Jesus to “have mercy” on him.
[51a] And Jesus answered and said unto him, “What is it that I you want me do for you?”
-Mark 10:51 “What is it you want me to do for you?” [τι θελεις ποιησω σοι] = this is exactly what he’d earlier inquired of James and John [τι θελετε ποιησαι με υμιν] at verse 36! It is possible this might be a reference to Hosea 6:4 where God asks this question twice, to the territories of Ephraim and Judah.
-there is likely meant here a negative comparison between the disciples “asking” [αιτησωμεν] with a spoiled and demanding tone in verse 35 and “begging” [αιτεισθε] of Bar Timaios at verse 38.
[51b] The blind man replied: “Rabbi, that I might receive sight.”
-2Sam 13:1 is the only place in the OT where the phrase ‘son of David’ is used, except for several places in Chronicles where it is used exclusively in the literal sense about king Solomon, who is constantly in this period mentioned as an exorcist and sorcerer, both things that Jesus is remembered for later in rabbinic tradition. Yet one can’t shake the feeling that there is something ironic and ‘incorrect’ about the blind man’s appellation here, for earlier in 12 Jesus publicly argues against such an attribution to his own role.
[52] And Jesus said unto him, "Go thy way; thy faith has made thee whole." And immediately he received his sight, and followed Jesus in the way.
Mark 10:52 repeats backwards to Bar Timaeus what Jesus had said to the woman with the bloody flux: “Go, your faith has healed/saved you.” [υπαγε η πιστις σου σεσωκε σε] (compare 5:34 “Your faith has saved/healed you, go!” [η πιστις σου σεσωκε σε, υπαγε])
-later on in the tradition, Luke also borrows briefly from Tobit's motifs=
-later on in the tradition, Luke also borrows briefly from Tobit's motifs=
-Luke 24:42 = “a roasted portion of fish [ιχθυος οπτου μερος] and a bit of honeycomb [και απο μελισσιου κηριου].”
-Tobit 6:6 = “he cut open the fish … and roasted it. He ate part of the fish [ιχθυν οπθσαντες εϕαγον] but the rest he salted.”
-Ben Sira 24:20 = Wisdom is “better than honeycomb”
-Tobit 12:19 = Raphael reveals he is an angel: “Though you were watching me, I didn’t actually eat anything. It was an illusion/vision.” In verse 20 = “I am ascending to him who sent me, write down all that happened.”
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