Traditionally associated with John Mark, presenting Jesus through vivid, urgent narrative movement, concentrated teaching, repeated misunderstandings, and the unfolding revelation of the suffering Son of God.
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Mark 10
The Way of the Servant King: Marriage, Children, Wealth, Cross, Ransom, and Sight
Jesus forms disciples on the road to Jerusalem by restoring God's design, welcoming the dependent, exposing rival treasures, predicting His suffering, redefining greatness as service, giving His life as a ransom, and opening blind eyes to follow Him.
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Chapter Summary
Jesus forms disciples on the road to Jerusalem by restoring God's design, welcoming the dependent, exposing rival treasures, predicting His suffering, redefining greatness as service, giving His life as a ransom, and opening blind eyes to follow Him.
Overview
Mark 10 argues that the way of Jesus overturns human assumptions about rights, status, wealth, power, and greatness. Marriage is not governed by selfish exit strategies but by God's joining. The kingdom is not possessed by the self-sufficient but received like a child. Eternal life cannot be inherited while clinging to rival treasure. Salvation is impossible by human ability but possible with God.
Glory comes through suffering. Greatness is service. The mission of the Son of Man is ransom through self-giving death. True sight follows Jesus on the way to the cross.
Context
Likely mixed early Christian readers who needed to understand that following Jesus reshapes household ethics, childlike reception, possessions, ambition, suffering, service, and sight.
Mark 10 moves from Judea and the region across the Jordan, to the road toward Jerusalem, and then to Jericho as Jesus approaches the final movement toward the cross.
Jesus forms disciples on the road to Jerusalem by restoring God's design, welcoming the dependent, exposing rival treasures, predicting His suffering, redefining greatness as service, giving His life as a ransom, and opening blind eyes to follow Him.
Traditionally associated with John Mark, presenting Jesus through vivid, urgent narrative movement, concentrated teaching, repeated misunderstandings, and the unfolding revelation of the suffering Son of God.
Likely mixed early Christian readers who needed to understand that following Jesus reshapes household ethics, childlike reception, possessions, ambition, suffering, service, and sight.
Mark 10 moves from Judea and the region across the Jordan, to the road toward Jerusalem, and then to Jericho as Jesus approaches the final movement toward the cross.
Social Pressure
- Jesus is tested by Pharisees on divorce, rebuked indirectly by disciples who prevent children from coming, approached by a wealthy man who wants eternal life without surrender, misunderstood by disciples who are astonished by His teaching on wealth, and confronted by James and John seeking glory without understanding the cup and baptism of suffering.
Divorce debates in first-century Judaism often revolved around Deuteronomy 24:1-4 and legitimate grounds for dismissal. Children had low social status and were easily dismissed by adults. Wealth was often viewed as evidence of divine blessing, which makes Jesus' warning about riches shocking to the disciples. Cup and baptism imagery evoke suffering and divine appointment. Jericho lies on the approach to Jerusalem, making Bartimaeus's healing a transitional scene into the passion week.
Mark 10 follows the passion-and-discipleship teaching of Mark 8-9 and continues Jesus' journey toward Jerusalem. It culminates in Mark 10:45, one of the clearest mission statements in the Gospel: the Son of Man came not to be served, but to serve and to give His life as a ransom for many. This chapter gathers creation, kingdom, discipleship, suffering, substitutionary ransom, and restored sight into one road-to-Jerusalem movement.
Chapter Movement
Mark 10 moves from Jesus' teaching on marriage and divorce, to His welcome of children, to the rich man's sorrow and the disciples' astonishment, to the third passion prediction, to the ambition of James and John, to Jesus' ransom saying, and finally to blind Bartimaeus receiving sight and following Jesus on the way.
Discourse Insight
Theological exposition and fulfillment
Mark 10 clarifies the gospel by showing that Jesus is the Son of Man who came not to be served but to serve and to give His life as a ransom for many. The gospel is not moral self-improvement, childlike sentiment, wealth management, religious achievement, or leadership technique. Salvation is impossible with man but possible with God because Jesus gives Himself as the ransom. His death liberates the many, and His disciples follow Him in humble, servant-hearted, cross-shaped allegiance.
Structural Flow
Jesus answers the divorce test by appealing beyond concession to God's creation design for one-flesh marriage.
Jesus receives children and teaches that the kingdom must be received like a little child.
Jesus lovingly exposes the rich man's bondage to possessions and calls Him to treasure in heaven and discipleship.
Jesus teaches the danger of riches, the impossibility of human salvation, and the reward of leaving all for Him and the gospel.
Jesus leads the way to Jerusalem and foretells betrayal, condemnation, Gentile abuse, death, and resurrection.
James and John seek honor without grasping the cup and baptism of suffering.
Jesus contrasts worldly domination with kingdom servanthood and grounds it in His own ransom-giving mission.
Bartimaeus sees who Jesus is, receives sight, and follows Him on the road toward Jerusalem.
Chapter Outline
- 10:1-12: Jesus moves beyond divorce-law testing to God's creation design for marriage and warns against covenant-breaking adultery.
- 10:13-16: Jesus welcomes children, blesses them, and teaches that the kingdom must be received with childlike dependence.
- 10:17-22: Jesus loves the rich man and exposes the one rival treasure He will not surrender.
- 10:23-31: Jesus teaches that salvation is impossible by human power but possible with God, and He promises reward with persecution.
- 10:32-34: Jesus leads the way and gives the fullest passion prediction yet.
- 10:35-40: James and John ask for glory while failing to understand the cup and baptism of suffering.
- 10:41-45: Jesus defines greatness by service and reveals His life-giving ransom mission.
- 10:46-52: Bartimaeus cries for mercy, receives sight, and follows Jesus on the way.
Theological Argument
Mark 10 argues that the way of Jesus overturns human assumptions about rights, status, wealth, power, and greatness. Marriage is not governed by selfish exit strategies but by God's joining. The kingdom is not possessed by the self-sufficient but received like a child. Eternal life cannot be inherited while clinging to rival treasure. Salvation is impossible by human ability but possible with God.
Glory comes through suffering. Greatness is service. The mission of the Son of Man is ransom through self-giving death. True sight follows Jesus on the way to the cross.
Jesus confronts hardness of heart in divorce, receives children, exposes wealth-idolatry, teaches divine possibility in salvation, predicts his passion, corrects ambition, reveals his ransom mission, and heals Bartimaeus, who follows him on the road.
- 1.Human testing often tries to reduce obedience to technical permission.
- 2.Jesus interprets moral questions by returning to God's design, not merely human loopholes.
- 3.Hardness of heart explains concession but does not define God's ideal.
- 4.The kingdom must be received, not achieved by status.
- 5.Jesus lovingly exposes rival gods.
- 6.Possessions can become a spiritual barrier to kingdom entrance.
- 7.Salvation is impossible by human power but possible with God.
- 8.Following Jesus may cost earthly relationships and assets, yet it is never loss in God's economy.
- 9.Jesus knowingly leads the way to suffering.
- 10.Disciples can desire glory while misunderstanding the cross.
- 11.Kingdom greatness reverses worldly domination.
- 12.Jesus' own mission is the foundation of servant discipleship.
- 13.Jesus' death is ransom-giving substitution for many.
- 14.True sight recognizes Jesus, cries for mercy, and follows him on the way.
Theological Focus
- Marriage and creation design
- Hardness of heart
- Divorce and adultery
- Childlike reception of the kingdom
- Jesus' indignation at hindering children
- Eternal life
- Goodness of God
- Commandments and heart exposure
- Jesus' love for the rich man
- Wealth as rival treasure
- Treasure in heaven
- Following Jesus
- Divine possibility in salvation
- Cost and reward of discipleship
- Persecutions with reward
- First-last reversal
- Road to Jerusalem
- Third passion prediction
- Son of Man delivered, condemned, mocked, flogged, killed, and raised
- Ambition for glory
- Cup and baptism of suffering
- Gentile-style domination contrasted with kingdom servanthood
- Servant and slave of all
- Ransom for many
- Son of David mercy
- Faith and restored sight
- Following Jesus on the way
- Creation and Marriage
- Hardness of Heart
- Kingdom Reception
- Wealth and Idolatry
- Impossible Salvation
- Costly Discipleship
- Suffering Messiah
- Ambition Exposed
- Servant Greatness
- Ransom
- Mercy
- True Sight
- Creation Ordinance
- Marriage
- Sin and Hardness of Heart
- Kingdom of God
- Human Inability
- Divine Sovereign Grace
- Idolatry
- Discipleship
- Persecution
- Passion of Christ
- Atonement
- Servant Leadership
- Messianic Identity
- Faith
Theological Themes
Jesus grounds marriage in God's creation design and God's joining, not in human convenience or legal manipulation.
Divorce concession is explained by hardness of heart, showing how sin distorts covenant relationships.
The kingdom must be received like a child, with dependence rather than self-importance.
The rich man's sorrow reveals possessions as a rival treasure that can keep someone from following Jesus.
Jesus teaches that salvation is impossible with man but possible with God.
Following Jesus may require leaving homes, family, and fields, yet it receives reward with persecutions and eternal life.
Jesus gives His fullest passion prediction, showing He knowingly goes to betrayal, condemnation, Gentile abuse, death, and resurrection.
James and John seek glory while failing to grasp the suffering cup and baptism.
Jesus redefines greatness as becoming servant and slave of all.
The Son of Man gives His life as a ransom for many, revealing the saving purpose of His death.
Bartimaeus cries for mercy and receives sight from Jesus.
Bartimaeus physically and spiritually models sight by recognizing Jesus and following Him on the way.
Covenant Significance
Mark 10 ties discipleship to creation, covenant, kingdom, and redemption. Jesus restores marriage ethics to God's creation design. He receives children as fitting kingdom recipients. He exposes wealth as a rival covenant allegiance. He promises eternal life in the coming age for those who leave all for Him and the gospel. Most centrally, He identifies the Son of Man's death as a ransom for many, drawing together suffering servant, exodus-redemption, and representative deliverance themes.
Old Testament Connections
- Creation marriage reaffirmed - Jesus appeals to Genesis to show that marriage is God's one-flesh joining of male and female.
- Hardness and covenant fracture - Divorce concession reveals the damage of hard hearts within covenant life.
- Kingdom received by the lowly - Children become living examples of dependent kingdom reception.
- Commandments expose the heart - The rich man can claim external obedience, but Jesus exposes the deeper rival treasure.
- New family and kingdom reward - Those who lose earthly security for Jesus and the gospel receive a new kingdom family with persecutions and eternal life.
- Son of Man suffering and glory - Jesus combines Danielic Son of Man expectation with suffering, rejection, and resurrection.
- Ransom redemption - Jesus gives His life as ransom for many, presenting His death as liberating, substitutionary, and purposeful.
- Davidic mercy - Bartimaeus's cry to the Son of David recognizes royal messianic mercy on the road to Jerusalem.
- Genesis 1:27 - Jesus cites God's creation of humanity as male and female.
- Genesis 2:24 - Jesus grounds marriage in the one-flesh union established by God.
- Deuteronomy 24:1-4 - The divorce certificate background is addressed as concession because of hardness of heart.
- Exodus 20:12-16 - Jesus cites commandments related to neighbor-love when addressing the rich man.
- Leviticus 19:13 - Jesus' inclusion of 'do not defraud' resonates with Torah justice toward neighbor.
- Psalm 49:7-9 - No one can ransom another's life by wealth, highlighting the significance of Jesus' ransom.
- Isaiah 52:13-53:12 - The servant's suffering for many provides major background for Jesus giving His life for many.
- Daniel 7:13-14 - The Son of Man receives kingdom and glory · Jesus reveals that His path to glory goes through suffering.
- Psalm 72:12-14 - The royal son delivers the needy and redeems their life, resonating with Bartimaeus's cry for mercy.
- 2 Samuel 7:12-16 - Davidic covenant hope stands behind the title Son of David.
- Isaiah 35:5 - The opening of blind eyes is part of restoration hope fulfilled in Jesus' healing of Bartimaeus.
Canonical Connections
Jesus grounds marriage in Genesis creation theology.
Jesus identifies hardness of heart as the reason for divorce concession.
Jesus' reception of children aligns with God's concern for the lowly and dependent.
Jesus cites commandments related to neighbor righteousness when addressing the rich man.
Scripture repeatedly warns that wealth cannot secure life before God.
Jesus' statement about divine possibility echoes the biblical truth that God accomplishes what human power cannot.
Jesus joins Danielic Son of Man identity to suffering, rejection, death, and resurrection.
The cup imagery points to suffering and divine appointment.
Jesus' teaching on servanthood coheres with the suffering servant and apostolic humility.
Jesus' ransom saying draws together redemption and the suffering servant's work for many.
Bartimaeus's cry identifies Jesus with Davidic messianic hope.
Bartimaeus's healing fulfills restoration imagery and models true discipleship sight.
Cross References
Gospel Clarity
Mark 10 clarifies the gospel by showing that Jesus is the Son of Man who came not to be served but to serve and to give His life as a ransom for many. The gospel is not moral self-improvement, childlike sentiment, wealth management, religious achievement, or leadership technique. Salvation is impossible with man but possible with God because Jesus gives Himself as the ransom. His death liberates the many, and His disciples follow Him in humble, servant-hearted, cross-shaped allegiance.
Gospel Guardrails
- The gospel confronts hardness of heart - Jesus exposes hardness behind covenant-breaking and calls people back to God's design.
- The gospel is received, not achieved - The kingdom must be received like a child.
- The gospel exposes rival treasure - The rich man's sorrow shows that eternal life cannot be embraced while clinging to an idol.
- The gospel depends on God's power - Salvation is impossible with man but possible with God.
- The gospel includes costly following - Those who leave all for Jesus and the gospel receive reward with persecutions and eternal life.
- The gospel centers on the suffering Son of Man - Jesus knowingly goes to betrayal, condemnation, abuse, death, and resurrection.
- The gospel defines greatness by service - The Son of Man's servant mission overturns worldly power.
- The gospel is ransom - Jesus gives His life as a ransom for many.
- The gospel opens blind eyes - Bartimaeus receives mercy, sight, and follows Jesus on the way.
- Do not reduce Mark 10 to family ethics, wealth ethics, or leadership principles apart from Mark 10:45.
- Do not preach the rich man as merely lacking generosity · He lacks surrender to Jesus.
- Do not make salvation difficult but possible through effort · Jesus says it is impossible with man and possible with God.
- Do not present the hundredfold promise as prosperity gospel · Jesus includes persecutions and eternal life in the age to come.
- Do not preach Jesus' service as mere moral example · His service culminates in ransom-giving death.
- Do not detach servant leadership from the atonement · Christian service flows from the ransom of Christ.
- Do not treat Bartimaeus only as physical healing · He models messianic recognition, faith, mercy, sight, and following.
Primary Emphasis
Mark 10 reveals Jesus as the authoritative interpreter of creation, the kingdom-blessing Lord who welcomes children, the loving exposer of idolatry, the one for whom everything may be left, the Son of Man who knowingly walks to Jerusalem, the suffering servant-king, the giver of His life as ransom for many, the Son of David who shows mercy, and the sight-giving Lord followed on the way.
Chapter Contribution
Mark 10 argues that the way of Jesus overturns human assumptions about rights, status, wealth, power, and greatness. Marriage is not governed by selfish exit strategies but by God's joining. The kingdom is not possessed by the self-sufficient but received like a child. Eternal life cannot be inherited while clinging to rival treasure. Salvation is impossible by human ability but possible with God.
Glory comes through suffering. Greatness is service. The mission of the Son of Man is ransom through self-giving death. True sight follows Jesus on the way to the cross.
Doctrines in This Chapter
Jesus authoritatively interprets God’s law.
Jesus welcomes and blesses the vulnerable.
Following Christ requires surrender of rival allegiances.
Marriage reflects enduring covenant commitment.
Marriage is rooted in God’s design from creation.
Restored faith leads to following Christ.
What is impossible with man is possible with God.
Entry into the kingdom is a gift, not earned.
Salvation cannot be achieved through human merit.
The first becomes servant of all.
Jesus is the promised Son of David.
Jesus will rise after three days.
The kingdom is received through humble trust.
Greatness is defined by sacrificial service.
Jesus gives His life as a ransom in place of many.
Christ’s suffering fulfills divine redemptive purpose.
Doctrinal Weight
Jesus grounds marriage in God's creation of male and female and the one-flesh union.
Marriage is God's joining, and human beings are not to separate what God has joined.
Hardness of heart lies behind covenant fracture and distorted use of divine concession.
The kingdom belongs to those who receive it like dependent children.
Jesus teaches that salvation is impossible with man.
What is impossible with man is possible with God.
Wealth can function as a rival lord that prevents surrender to Jesus.
Discipleship requires leaving all for Jesus and the gospel, following Him, and embracing servant-heartedness.
Jesus promises kingdom reward in this age with persecutions and eternal life in the age to come.
Jesus predicts His betrayal, condemnation, Gentile abuse, death, and resurrection.
Jesus gives His life as a ransom for many, indicating substitutionary redemptive purpose.
Kingdom greatness is service and slavery to all, modeled and grounded in Christ.
Bartimaeus calls Jesus Son of David, identifying Him with Davidic messianic hope.
Bartimaeus's persistent cry and response to Jesus display faith that receives mercy and follows.
Reading Lenses
Theological exposition and fulfillment
- Mark 10 clarifies the gospel by showing that Jesus is the Son of Man who came not to be served but to serve and to give His life as a ransom for many. The gospel is not moral self-improvement, childlike sentiment, wealth management, religious achievement, or leadership technique. Salvation is impossible with man but possible with God because Jesus gives Himself as the ransom. His death liberates the many, and His disciples follow Him in humble, servant-hearted, cross-shaped allegiance.
Key Greek Terms
Form in passage Present · Active · Participle · Plural What is this?
Sense test, tempt, put to the test
Definition To test with hostile or unbelieving intent.
References Mark 10:2
Lexicon test, tempt, put to the test
Why it matters The Pharisees' divorce question is framed as a test, not neutral inquiry.
Form in passage Aorist · Active · Infinitive What is this?
Sense release, dismiss, divorce
Definition To release, send away, or divorce in marital context.
References Mark 10:2-4, 10:11-12
Lexicon release, dismiss, divorce
Why it matters The controversy centers on divorce permission versus God's marriage design.
Form in passage Accusative · Singular · Neuter What is this?
Sense certificate of divorce
Definition A written document formalizing divorce.
References Mark 10:4
Lexicon certificate of divorce
Why it matters The Pharisees appeal to Moses' concession, which Jesus explains by hardness of heart.
Form in passage Accusative · Singular · Feminine What is this?
Sense hardness of heart
Definition Stubborn, resistant, spiritually hardened condition.
References Mark 10:5
Lexicon hardness of heart
Why it matters Jesus identifies hardness of heart as the reason for divorce concession.
Form in passage Genitive · Singular · Feminine What is this?
Sense creation
Definition The created order established by God.
References Mark 10:6
Lexicon creation
Why it matters Jesus grounds marriage ethics in creation, not merely legal concession.
Form in passage Accusative · Singular · Neuter What is this?
Sense male and female
Definition The two sexes created by God.
References Mark 10:6
Lexicon male and female
Why it matters Jesus roots marriage in God's creation of humanity as male and female.
Sense be joined, cleave to
Definition To join closely or cleave to another.
References Mark 10:7
Lexicon be joined, cleave to
Why it matters Marriage involves covenantal joining of husband and wife.
Form in passage Accusative · Singular · Feminine What is this?
Sense one flesh
Definition The covenantal, bodily, relational union of husband and wife.
References Mark 10:8
Lexicon one flesh
Why it matters Jesus sees marriage as a God-joined one-flesh union.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense join together, yoke together
Definition To join together as a pair.
References Mark 10:9
Lexicon join together, yoke together
Why it matters God is the one who joins husband and wife in marriage.
Form in passage Present · Active · Imperative · 3rd Person · Singular What is this?
Sense separate, divide
Definition To separate or divide.
References Mark 10:9
Lexicon separate, divide
Why it matters Human beings must not separate what God has joined.
Sense commit adultery
Definition To violate the marriage covenant sexually or covenantally.
References Mark 10:11-12
Lexicon commit adultery
Why it matters Jesus warns that divorce and remarriage can constitute adultery against the spouse.
Form in passage Accusative · Plural · Neuter What is this?
Sense little children
Definition Young children, socially low-status and dependent.
References Mark 10:13-16
Lexicon little children
Why it matters Jesus welcomes children and makes them examples of kingdom reception.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense rebuke, warn sternly
Definition To rebuke or command sharply.
References Mark 10:13
Lexicon rebuke, warn sternly
Why it matters The disciples wrongly rebuke those bringing children to Jesus.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense be indignant, displeased
Definition To be deeply displeased or indignant.
References Mark 10:14
Lexicon be indignant, displeased
Why it matters Jesus is indignant when disciples hinder children from coming to Him.
Individual words βασιλείαν ἀσάλευτον basileian asaleuton · βδέλυγμα ἐνώπιον τοῦ θεοῦ bdelygma enōpion tou theou
Sense kingdom of God
Definition God's saving reign and realm.
References Mark 10:14-15, 10:23-25
Lexicon kingdom of God
Why it matters The kingdom belongs to those who receive it like dependent children.
Form in passage Aorist · Middle · Subjunctive · 3rd Person · Singular What is this?
Sense receive, welcome
Definition To receive, accept, or welcome.
References Mark 10:15
Lexicon receive, welcome
Why it matters The kingdom must be received like a child, not achieved by status.
Sense bless fervently
Definition To bless earnestly or warmly.
References Mark 10:16
Lexicon bless fervently
Why it matters Jesus not only permits children but embraces and blesses them.
Form in passage Accusative · Singular · Feminine What is this?
Sense eternal life
Definition Life of the coming age in fellowship with God.
References Mark 10:17, 10:30
Lexicon eternal life
Why it matters The rich man asks how to inherit eternal life, and Jesus later promises it in the age to come.
Form in passage Aorist · Active · Subjunctive · 1st Person · Singular What is this?
Sense inherit
Definition To receive an inheritance or appointed share.
References Mark 10:17
Lexicon inherit
Why it matters The rich man's question frames eternal life as inheritance, but He still thinks in terms of doing.
Form in passage Vocative · Singular · Masculine What is this?
Sense good
Definition Morally good, upright, beneficial.
References Mark 10:17-18
Lexicon good
Why it matters Jesus redirects the man's use of 'good' toward God as the source of goodness.
Form in passage Aorist · Active · Subjunctive · 2nd Person · Singular What is this?
Sense defraud, deprive, rob
Definition To deprive someone unjustly or defraud.
References Mark 10:19
Lexicon defraud, deprive, rob
Why it matters Jesus includes social-economic righteousness in His commandment list to the wealthy man.
Form in passage Aorist · Active · Participle · Singular What is this?
Sense look intently at
Definition To look directly or intently.
References Mark 10:21
Lexicon look intently at
Why it matters Jesus' searching look precedes His loving exposure of the man's idol.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense love
Definition To love with purposeful, covenantal concern.
References Mark 10:21
Lexicon love
Why it matters Jesus' hard command to the rich man flows from love.
Cross-language bridge 1 link · View in lexicon
Form in passage Present · Active · Indicative · 3rd Person · Singular What is this?
Sense lack, fall short
Definition To lack or fall short of what is needed.
References Mark 10:21
Lexicon lack, fall short
Why it matters The man lacks the surrender necessary to follow Jesus despite His moral confidence.
Form in passage Accusative · Singular · Masculine What is this?
Sense treasure
Definition Stored wealth or valued possession.
References Mark 10:21
Lexicon treasure
Why it matters Jesus contrasts earthly wealth with treasure in heaven.
Form in passage Present · Active · Imperative · 2nd Person · Singular What is this?
Sense follow
Definition To follow as a disciple.
References Mark 10:21, 10:28, 10:52
Lexicon follow
Why it matters Jesus' call to the rich man culminates not in poverty itself but in following Him.
Form in passage Aorist · Active · Participle · Singular What is this?
Sense be gloomy, saddened
Definition To become gloomy, shocked, or saddened.
References Mark 10:22
Lexicon be gloomy, saddened
Why it matters The man's sorrow reveals the power wealth has over Him.
Form in passage Accusative · Plural · Neuter What is this?
Sense wealth, possessions
Definition Material possessions or property.
References Mark 10:22-23
Lexicon wealth, possessions
Why it matters Possessions become the rich man's rival treasure and barrier to following.
Individual words ἐθαμβοῦντο / ἐξεπλήσσοντο ethambounto / exeplēssonto · ἐθαμβοῦντο / ἐξεπλήσσοντο ethambounto / exeplēssonto
Sense amazed, astonished
Definition To be astonished, shocked, or overwhelmed.
References Mark 10:24, 10:26, 10:32
Lexicon amazed, astonished
Why it matters The disciples are shocked by Jesus' teaching on wealth and salvation.
Form in passage Accusative · Singular · Feminine What is this?
Sense camel
Definition Large animal used in Jesus' impossibility image.
References Mark 10:25
Lexicon camel
Why it matters The camel passing through a needle's eye illustrates human impossibility.
Cross-language bridge 1 link · View in lexicon
Individual words τρυμαλιᾶς τῆς ῥαφίδος trymalias tēs rhaphidos · τρυμαλιᾶς τῆς ῥαφίδος trymalias tēs rhaphidos
Form in passage Genitive · Singular · Feminine What is this?
Sense eye of a needle
Definition Small opening in a sewing needle.
References Mark 10:25
Lexicon eye of a needle
Why it matters Jesus uses a deliberately impossible image, not a merely difficult doorway image.
Sense save, rescue
Definition To save, rescue, or deliver.
References Mark 10:26
Lexicon save, rescue
Why it matters The disciples understand Jesus' wealth teaching as a salvation question.
Cross-language bridge 3 links · View in lexicon
Form in passage Nominative · Plural · Neuter What is this?
Sense possible, powerful, able
Definition Able, possible, or powerful.
References Mark 10:27
Lexicon possible, powerful, able
Why it matters Salvation is impossible with people but possible with God.
Form in passage Genitive · Singular · Neuter What is this?
Sense gospel, good news
Definition The good news of God's saving reign in Jesus.
References Mark 10:29
Lexicon gospel, good news
Why it matters Jesus promises reward to those who leave all for Him and the gospel.
Form in passage Genitive · Plural · Masculine What is this?
Sense persecutions
Definition Harassment, opposition, or suffering because of faithfulness.
References Mark 10:30
Lexicon persecutions
Why it matters Jesus includes persecutions in the reward of discipleship in this age.
Individual words οἱ υἱοὶ τοῦ αἰῶνος τούτου hoi huioi tou aiōnos toutou · πότε ἔρχεται ἡ βασιλεία τοῦ θεοῦ pote erchetai hē basileia tou theou
Form in passage Dative · Singular · Masculine What is this?
Sense coming age
Definition The future age of God's consummated reign.
References Mark 10:30
Lexicon coming age
Why it matters Eternal life belongs to the age to come and anchors discipleship reward beyond present suffering.
Form in passage Accusative · Plural · Neuter What is this?
Sense Jerusalem
Definition The city where Jesus' passion will unfold.
References Mark 10:32
Lexicon Jerusalem
Why it matters Jesus now leads the way toward the place of His suffering and death.
Cross-language bridge 1 link · View in lexicon
Form in passage Future · Active · Indicative · 3rd Person · Plural What is this?
Sense hand over, deliver over, betray
Definition To hand over into another's power.
References Mark 10:33
Lexicon hand over, deliver over, betray
Why it matters Jesus predicts He will be handed over to Jewish leaders and then Gentiles.
Form in passage Future · Active · Indicative · 3rd Person · Plural What is this?
Sense condemn
Definition To judge as guilty and condemn.
References Mark 10:33
Lexicon condemn
Why it matters Jesus predicts formal condemnation by the leadership.
Form in passage Dative · Plural · Neuter What is this?
Sense Gentiles, nations
Definition Non-Jewish peoples or nations.
References Mark 10:33
Lexicon Gentiles, nations
Why it matters Jesus predicts being handed over to Gentiles for mockery, flogging, and death.
Form in passage Future · Active · Indicative · 3rd Person · Plural What is this?
Sense mock, ridicule
Definition To mock or ridicule.
References Mark 10:34
Lexicon mock, ridicule
Why it matters Jesus predicts the specific humiliation He will endure.
Form in passage Future · Active · Indicative · 3rd Person · Plural What is this?
Sense spit on
Definition To spit on someone in contempt.
References Mark 10:34
Lexicon spit on
Why it matters Jesus predicts shameful abuse that will occur in the passion.
Form in passage Future · Active · Indicative · 3rd Person · Plural What is this?
Sense flog, scourge
Definition To whip or scourge.
References Mark 10:34
Lexicon flog, scourge
Why it matters Jesus predicts the physical suffering of the passion.
Form in passage Future · Middle · Indicative · 3rd Person · Singular What is this?
Sense rise, be raised
Definition To rise up, including resurrection.
References Mark 10:34
Lexicon rise, be raised
Why it matters Jesus predicts resurrection after three days.
Form in passage Dative · Singular · Feminine What is this?
Sense glory
Definition Honor, splendor, majesty.
References Mark 10:37
Lexicon glory
Why it matters James and John desire positions in Jesus' glory without grasping the suffering path.
Form in passage Accusative · Singular · Neuter What is this?
Sense cup
Definition Cup as image of appointed suffering or destiny.
References Mark 10:38-39
Lexicon cup
Why it matters Jesus uses cup imagery for the suffering He will undergo.
Form in passage Accusative · Singular · Neuter What is this?
Sense baptism, overwhelming immersion
Definition Immersion; here an image of being overwhelmed by suffering.
References Mark 10:38-39
Lexicon baptism, overwhelming immersion
Why it matters Jesus speaks of His coming suffering as a baptism He undergoes.
Form in passage Present · Active · Indicative · 3rd Person · Plural What is this?
Sense lord over, dominate
Definition To exercise dominating authority over others.
References Mark 10:42
Lexicon lord over, dominate
Why it matters Jesus rejects domination as the model for kingdom leadership.
Form in passage Present · Active · Indicative · 3rd Person · Plural What is this?
Sense exercise authority over, overpower
Definition To wield authority in a controlling or dominating way.
References Mark 10:42
Lexicon exercise authority over, overpower
Why it matters Jesus contrasts worldly power structures with servant greatness.
Form in passage Nominative · Singular · Masculine What is this?
Sense servant, minister
Definition One who serves another.
References Mark 10:43
Lexicon servant, minister
Why it matters Greatness among Jesus' disciples is servanthood.
Form in passage Nominative · Singular · Masculine What is this?
Sense slave, bondservant
Definition One bound to serve; a slave.
References Mark 10:44
Lexicon slave, bondservant
Why it matters Jesus intensifies greatness as being slave of all.
Sense Son of Man
Definition Jesus' self-designation tied to authority, suffering, service, and glory.
References Mark 10:33, 10:45
Lexicon Son of Man
Why it matters The Son of Man serves and gives His life as ransom.
Form in passage Aorist · Passive · Infinitive What is this?
Sense serve, minister
Definition To serve or minister to another.
References Mark 10:45
Lexicon serve, minister
Why it matters Jesus defines His mission as service, not being served.
Form in passage Aorist · Active · Infinitive What is this?
Sense give
Definition To give or offer.
References Mark 10:45
Lexicon give
Why it matters Jesus voluntarily gives His life as ransom.
Form in passage Accusative · Singular · Feminine What is this?
Sense life, soul
Definition Life or self, personal existence.
References Mark 10:45
Lexicon life, soul
Why it matters Jesus gives His own life as the ransom price.
Cross-language bridge 3 links · View in lexicon
Form in passage Accusative · Singular · Neuter What is this?
Sense ransom, redemption price
Definition A price paid to release or redeem.
References Mark 10:45
Lexicon ransom, redemption price
Why it matters Jesus interprets His death as liberating ransom for many.
Sense in place of many, for many
Definition A phrase indicating substitution or benefit on behalf of many.
References Mark 10:45
Lexicon in place of many, for many
Why it matters The ransom is given for many, echoing substitutionary servant language.
Sense Jericho
Definition City near the route up to Jerusalem.
References Mark 10:46
Lexicon Jericho
Why it matters Bartimaeus's healing occurs as Jesus nears Jerusalem.
Cross-language bridge 1 link · View in lexicon
Form in passage Nominative · Singular · Masculine What is this?
Sense blind
Definition Unable to see.
References Mark 10:46, 10:49, 10:51
Lexicon blind
Why it matters Bartimaeus's physical blindness contrasts with His spiritual perception of Jesus.
Form in passage Vocative · Singular · Masculine What is this?
Sense Son of David
Definition Davidic messianic title.
References Mark 10:47-48
Lexicon Son of David
Why it matters Bartimaeus recognizes Jesus with royal messianic hope.
Sense show mercy
Definition To show compassion, pity, or mercy.
References Mark 10:47-48
Lexicon show mercy
Why it matters Bartimaeus approaches Jesus through mercy, not entitlement.
Form in passage Aorist · Active · Subjunctive · 3rd Person · Singular What is this?
Sense be silent, be quiet
Definition To be silent or stop speaking.
References Mark 10:48
Lexicon be silent, be quiet
Why it matters The crowd tries to silence Bartimaeus, but faith cries out all the more.
Sense take courage, take heart
Definition To be encouraged or courageous.
References Mark 10:49
Lexicon take courage, take heart
Why it matters When Jesus calls Bartimaeus, the crowd's tone shifts from silencing to encouragement.
Sense my teacher, rabboni
Definition Respectful Aramaic address meaning my teacher/master.
References Mark 10:51
Lexicon my teacher, rabboni
Why it matters Bartimaeus directly addresses Jesus in trusting appeal.
Form in passage Aorist · Active · Subjunctive · 1st Person · Singular What is this?
Sense receive sight, look up, see again
Definition To gain or recover sight.
References Mark 10:51-52
Lexicon receive sight, look up, see again
Why it matters Bartimaeus asks for sight and becomes a model of seeing discipleship.
Form in passage Nominative · Singular · Feminine What is this?
Sense faith, trust
Definition Trusting reliance on Jesus.
References Mark 10:52
Lexicon faith, trust
Why it matters Jesus says Bartimaeus's faith has healed Him.
Sense saved, healed, made well
Definition To save, rescue, heal, or make whole.
References Mark 10:52
Lexicon saved, healed, made well
Why it matters Bartimaeus's healing is expressed with salvation-healing language.
Cross-language bridge 3 links · View in lexicon
Form in passage Dative · Singular · Feminine What is this?
Sense road, way, path
Definition Road or path; in Mark, often a discipleship motif.
References Mark 10:52
Lexicon road, way, path
Why it matters Bartimaeus follows Jesus on the way toward Jerusalem and the cross.
Form in passage Accusative · Singular · Feminine What is this?
Sense hardness of heart
Definition Stubborn resistance of heart.
References Mark 10:5
Lexicon hardness of heart
Why it matters Jesus explains Moses' divorce concession by the people's hardened condition.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense join together
Definition To yoke or join together.
References Mark 10:9
Lexicon join together
Why it matters God is the one who joins husband and wife.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense be indignant
Definition To be deeply displeased.
References Mark 10:14
Lexicon be indignant
Why it matters Jesus is indignant when children are hindered from coming to Him.
Form in passage Accusative · Singular · Feminine What is this?
Sense eternal life
Definition Life of the coming age in fellowship with God.
References Mark 10:17, 10:30
Lexicon eternal life
Why it matters The chapter asks how eternal life is inherited and answers through God-enabled discipleship under Christ.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense love
Definition Purposeful love and concern.
References Mark 10:21
Lexicon love
Why it matters Jesus' exposure of the rich man's idol is an act of love.
Cross-language bridge 1 link · View in lexicon
Form in passage Accusative · Singular · Masculine What is this?
Sense treasure
Definition Stored wealth or that which is valued.
References Mark 10:21
Lexicon treasure
Why it matters Jesus offers treasure in heaven in place of enslaving earthly wealth.
Form in passage Present · Active · Imperative · 2nd Person · Singular What is this?
Sense follow
Definition To follow as a disciple.
References Mark 10:21, 10:28, 10:52
Lexicon follow
Why it matters The rich man refuses Jesus' call, while Bartimaeus follows Jesus on the way.
Sense save, heal, rescue
Definition To save, rescue, heal, or make whole.
References Mark 10:26, 10:52
Lexicon save, heal, rescue
Why it matters The disciples ask who can be saved, and Bartimaeus is healed/saved by faith.
Cross-language bridge 3 links · View in lexicon
Form in passage Nominative · Plural · Neuter What is this?
Sense possible, able
Definition Able or possible.
References Mark 10:27
Lexicon possible, able
Why it matters Salvation is impossible with man but possible with God.
Form in passage Genitive · Singular · Neuter What is this?
Sense good news, gospel
Definition The good news of God's saving reign in Jesus.
References Mark 10:29
Lexicon good news, gospel
Why it matters Leaving all is for Jesus and the gospel.
Form in passage Genitive · Plural · Masculine What is this?
Sense persecution
Definition Opposition or suffering for faithfulness.
References Mark 10:30
Lexicon persecution
Why it matters Jesus includes persecutions in the reward of discipleship now.
Form in passage Future · Active · Indicative · 3rd Person · Plural What is this?
Sense hand over, deliver, betray
Definition To hand over into another's power.
References Mark 10:33
Lexicon hand over, deliver, betray
Why it matters Jesus predicts He will be handed over in the passion.
Form in passage Genitive · Plural · Masculine What is this?
Sense many
Definition Many people, a multitude.
References Mark 10:45
Lexicon many
Why it matters The many who benefit from Jesus' ransom evokes servant-language and representative redemption.
Form in passage Vocative · Singular · Masculine What is this?
Sense Son of David
Definition Davidic messianic title.
References Mark 10:47-48
Lexicon Son of David
Why it matters Bartimaeus recognizes Jesus' royal messianic identity.
Sense show mercy
Definition To show compassion or mercy.
References Mark 10:47-48
Lexicon show mercy
Why it matters Bartimaeus approaches Jesus by crying for mercy.
Form in passage Dative · Singular · Feminine What is this?
Sense road, way
Definition Road, path, or way of travel.
References Mark 10:52
Lexicon road, way
Why it matters Bartimaeus follows Jesus on the way toward Jerusalem, embodying true discipleship.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (79)
grounds / explanation 4inference / conclusion 1strong contrast / correction 5purpose clause 6result clause 1conditional clause 5content marker or causal 3continuation or mild contrast 30contrast setup (μέν...δέ) 1additive / emphatic 23
| v.1 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.2 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.εἰifconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical. |
| v.3 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.4 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.5 | Καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲButcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.6 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.8 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὥστεThereforeresult clauseὥστε states what happens as a consequence. ἵνα states what is intended.ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.9 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.10 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.11 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.12 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἐὰνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.13 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...'δὲButcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.14 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.16 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.17 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
| v.18 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.εἰonlyconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical. |
| v.20 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.21 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.22 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.23 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.24 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲButcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.26 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.27 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἀλλ᾽butstrong contrast / correctionAsk: what is being set aside? What is being asserted instead?γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.28 | Καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.29 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.30 | ἐὰνonlyconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.31 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.32 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.33 | ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.34 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.35 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...'ἐὰνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.36 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.37 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
| v.38 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.39 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.μὲνindeedcontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally. |
| v.40 | δὲbutcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἀλλ᾽but [to those]strong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.41 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.42 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.43 | δέhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἀλλ᾽Insteadstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.44 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.45 | καὶEvenadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.46 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.47 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.48 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...'δὲbutcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.49 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.50 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.51 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
| v.52 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (199 main verbs)
completed 34ongoing 33prospective 14resultant 7imperative 16subjunctive 23background 16infinitive 22participle 34
| v.1 | ἀναστὰςset outaorist active participleparticipleParticiple — verbal adjective, supporting actionἔρχεταιérchomaiwentpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthσυμπορεύονταιsymporeúomaigatheredpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthεἰώθειéthōcustompluperfect active indicativeresultantPluperfect — action completed before another past actionἐδίδασκενdidáskōtaughtimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.2 | ἐπηρώτωνeperōtáōaskedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἔξεστινéxestilawfulpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀπολῦσαιdivorceaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbπειράζοντεςpeirázōtestpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.3 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐνετείλατοentéllomaicommandaorist middle indicativecompletedAorist indicative — punctiliar or completed action |
| v.4 | εἶπανépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἘπέτρεψενepitrépōpermittedaorist active indicativecompletedAorist indicative — punctiliar or completed actionγράψαιgráphōwriteaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἀπολῦσαιsend ~ awayaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.5 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἔγραψενgráphōwroteaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.6 | ἐποίησενpoiéōmadeaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.7 | καταλείψειkataleípōleavefuture active indicativeprospectiveFuture indicative — anticipated or promised actionπροσκολληθήσεταιproskolláōjoinedfuture passive indicativeprospectiveFuture indicative — anticipated or promised action |
| v.9 | συνέζευξενsyzeúgnymijoined togetheraorist active indicativecompletedAorist indicative — punctiliar or completed actionχωριζέτωchōrízōseparatepresent active imperativeimperativeImperative mood — command or exhortation |
| v.10 | ἐπηρώτωνeperōtáōaskedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.11 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀπολύσῃdivorcesaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentγαμήσῃgaméōmarriesaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentμοιχᾶταιmoicháōcommits adulterypresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.12 | ἀπολύσασαdivorcesaorist active participleparticipleParticiple — verbal adjective, supporting actionγαμήσῃgaméōmarriesaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentμοιχᾶταιmoicháōcommits adulterypresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.13 | προσέφερονprosphérōbringingimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἅψηταιtouchaorist middle subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἐπετίμησανepitimáōrebukedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.14 | ἰδὼνhoráōsawaorist active participleparticipleParticiple — verbal adjective, supporting actionἠγανάκτησενindignantaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἌφετεletaorist active imperativeimperativeImperative mood — command or exhortationἔρχεσθαιérchomaicomepresent middle infinitiveinfinitiveInfinitive — verbal noun or complementary verbκωλύετεkōlýōhinderpresent active imperativeimperativeImperative mood — command or exhortation |
| v.15 | λέγωlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthδέξηταιdéchomaireceiveaorist middle subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentεἰσέλθῃeisérchomaienteraorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.16 | ἐναγκαλισάμενοςenankalízomaitook ~ in ~ armsaorist middle participleparticipleParticiple — verbal adjective, supporting actionκατευλόγειeulogéōblessedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionτιθεὶςtíthēmilaidpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.17 | ἐκπορευομένουekporeúomaisetting outpresent middle participleparticipleParticiple — verbal adjective, supporting actionπροσδραμὼνprostréchōran upaorist active participleparticipleParticiple — verbal adjective, supporting actionγονυπετήσαςgonypetéōknelt beforeaorist active participleparticipleParticiple — verbal adjective, supporting actionἐπηρώταeperōtáōaskedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionποιήσωpoiéōdoaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentκληρονομήσωklēronoméōinheritaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.18 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγειςlégōcallpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.19 | οἶδαςeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultφονεύσῃςphoneúōmurderaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentμοιχεύσῃςmoicheúōcommit adulteryaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentκλέψῃςkléptōstealaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentψευδομαρτυρήσῃςpseudomartyréōbear false witnessaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἀποστερήσῃςdefraudaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentΤίμαtimáōhonorpresent active imperativeimperativeImperative mood — command or exhortation |
| v.20 | ἔφηphēmísaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἐφυλαξάμηνphylássōkeptaorist middle indicativecompletedAorist indicative — punctiliar or completed action |
| v.21 | ἐμβλέψαςemblépōlooking ataorist active participleparticipleParticiple — verbal adjective, supporting actionἠγάπησενlovedaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionὑστερεῖhysteréōlackpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthὕπαγεhypágōgopresent active imperativeimperativeImperative mood — command or exhortationἔχειςéchōhavepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthπώλησονpōléōsellaorist active imperativeimperativeImperative mood — command or exhortationδὸςdídōmigiveaorist active imperativeimperativeImperative mood — command or exhortationἕξειςéchōhavefuture active indicativeprospectiveFuture indicative — anticipated or promised actionδεῦροdeûrocomepresent active imperativeimperativeImperative mood — command or exhortationἀκολούθειfollowpresent active imperativeimperativeImperative mood — command or exhortation |
| v.22 | στυγνάσαςstygnázōshockedaorist active participleparticipleParticiple — verbal adjective, supporting actionἀπῆλθενwent awayaorist active indicativecompletedAorist indicative — punctiliar or completed actionλυπούμενοςlypéōsorrowfulpresent passive participleparticipleParticiple — verbal adjective, supporting action |
| v.23 | περιβλεψάμενοςperiblépōlooked aroundaorist middle participleparticipleParticiple — verbal adjective, supporting actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔχοντεςéchōhavepresent active participleparticipleParticiple — verbal adjective, supporting actionεἰσελεύσονταιeisérchomaienterfuture middle indicativeprospectiveFuture indicative — anticipated or promised action |
| v.24 | ἐθαμβοῦντοthambéōamazedimperfect passive indicativebackgroundImperfect indicative — continuous or repeated past actionἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεἰσελθεῖνeisérchomaienteraorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.25 | διελθεῖνdiérchomaigoaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbεἰσελθεῖνeisérchomaienteraorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.26 | ἐξεπλήσσοντοekplḗssōastonishedimperfect passive indicativebackgroundImperfect indicative — continuous or repeated past actionλέγοντεςlégōsaidpresent active participleparticipleParticiple — verbal adjective, supporting actionδύναταιdýnamaicanpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthσωθῆναιsṓzōsavedaorist passive infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.27 | ἐμβλέψαςemblépōlooked ataorist active participleparticipleParticiple — verbal adjective, supporting actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.28 | Ἤρξατοbeganaorist middle indicativecompletedAorist indicative — punctiliar or completed actionλέγεινlégōsaypresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἀφήκαμενleftaorist active indicativecompletedAorist indicative — punctiliar or completed actionἠκολουθήκαμένfollowedperfect active indicativeresultantPerfect indicative — completed action with present result |
| v.29 | ἔφηphēmísaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionλέγωlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀφῆκενleftaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.30 | λάβῃlambánōreceiveaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἐρχομένῳérchomaicomepresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.32 | ἀναβαίνοντεςgoing uppresent active participleparticipleParticiple — verbal adjective, supporting actionἐθαμβοῦντοthambéōamazedimperfect passive indicativebackgroundImperfect indicative — continuous or repeated past actionἀκολουθοῦντεςfollowedpresent active participleparticipleParticiple — verbal adjective, supporting actionἐφοβοῦντοphobéōafraidimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past actionπαραλαβὼνparalambánōtook ~ asideaorist active participleparticipleParticiple — verbal adjective, supporting actionἤρξατοbeganaorist middle indicativecompletedAorist indicative — punctiliar or completed actionλέγεινlégōtellpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbμέλλονταméllōwouldpresent active participleparticipleParticiple — verbal adjective, supporting actionσυμβαίνεινsymbaínōhappenpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.33 | ἀναβαίνομενgoing uppresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthπαραδοθήσεταιparadídōmihanded overfuture passive indicativeprospectiveFuture indicative — anticipated or promised actionκατακρινοῦσινkatakrínōcondemnfuture active indicativeprospectiveFuture indicative — anticipated or promised actionπαραδώσουσινparadídōmihand ~ overfuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.34 | ἐμπαίξουσινempaízōmockfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἐμπτύσουσινemptýōspit onfuture active indicativeprospectiveFuture indicative — anticipated or promised actionμαστιγώσουσινmastigóōflogfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἀποκτενοῦσινkillfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἀναστήσεταιrisefuture middle indicativeprospectiveFuture indicative — anticipated or promised action |
| v.35 | προσπορεύονταιprosporeúomaicame uppresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγοντεςlégōsaidpresent active participleparticipleParticiple — verbal adjective, supporting actionθέλομενthélōwantpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthαἰτήσωμένaskaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentποιήσῃςpoiéōdoaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.36 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionθέλετεthélōwantpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthποιήσωpoiéōdoaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.37 | εἶπανépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionΔὸςdídōmigrantaorist active imperativeimperativeImperative mood — command or exhortationκαθίσωμενkathízōsitaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.38 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionοἴδατεeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultαἰτεῖσθεaskingpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthδύνασθεdýnamaiablepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthπιεῖνpínōdrinkaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbπίνωpínōdrinkpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthβαπτίζομαιbaptizedpresent passive indicativeongoingPresent indicative — ongoing, habitual, or general truthβαπτισθῆναιbaptizedaorist passive infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.39 | εἶπανépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionΔυνάμεθαdýnamaiablepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionπίνωpínōdrinkpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthπίεσθεpínōdrinkfuture middle indicativeprospectiveFuture indicative — anticipated or promised actionβαπτίζομαιbaptizedpresent passive indicativeongoingPresent indicative — ongoing, habitual, or general truthβαπτισθήσεσθεbaptizedfuture passive indicativeprospectiveFuture indicative — anticipated or promised action |
| v.40 | καθίσαιkathízōsitaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbδοῦναιdídōmigrantaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἡτοίμασταιhetoimázōpreparedperfect passive indicativeresultantPerfect indicative — completed action with present result |
| v.41 | ἀκούσαντεςheardaorist active participleparticipleParticiple — verbal adjective, supporting actionἤρξαντοbeganaorist middle indicativecompletedAorist indicative — punctiliar or completed actionἀγανακτεῖνindignantpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.42 | προσκαλεσάμενοςproskaléomaicalledaorist middle participleparticipleParticiple — verbal adjective, supporting actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthΟἴδατεeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultδοκοῦντεςdokéōconsideredpresent active participleparticipleParticiple — verbal adjective, supporting actionἄρχεινrulerspresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbκατακυριεύουσινkatakyrieúōlord ~ overpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκατεξουσιάζουσινkatexousiázōexercise authority overpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.43 | θέλῃthélōwantspresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.44 | θέλῃthélōwantspresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.45 | ἦλθενérchomaicomeaorist active indicativecompletedAorist indicative — punctiliar or completed actionδιακονηθῆναιdiakonéōservedaorist passive infinitiveinfinitiveInfinitive — verbal noun or complementary verbδιακονῆσαιdiakonéōserveaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbδοῦναιdídōmigiveaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.46 | ἔρχονταιérchomaicamepresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthἐκπορευομένουekporeúomaileavingpresent middle participleparticipleParticiple — verbal adjective, supporting actionἐκάθητοkáthēmaisittingimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.47 | ἀκούσαςheardaorist active participleparticipleParticiple — verbal adjective, supporting actionἤρξατοbeganaorist middle indicativecompletedAorist indicative — punctiliar or completed actionκράζεινkrázōcry outpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbλέγεινlégōsaypresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἐλέησόνeleéōhave mercy onaorist active imperativeimperativeImperative mood — command or exhortation |
| v.48 | ἐπετίμωνepitimáōwarnedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionσιωπήσῃsiōpáōquietaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἔκραζενkrázōcried outimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἐλέησόνeleéōhave mercy onaorist active imperativeimperativeImperative mood — command or exhortation |
| v.49 | στὰςhístēmistoppedaorist active participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionΦωνήσατεphōnéōcallaorist active imperativeimperativeImperative mood — command or exhortationφωνοῦσιphōnéōcalledpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionΘάρσειtharséōtake heartpresent active imperativeimperativeImperative mood — command or exhortationἔγειρεegeírōget uppresent active imperativeimperativeImperative mood — command or exhortationφωνεῖphōnéōcallingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.50 | ἀποβαλὼνthrew offaorist active participleparticipleParticiple — verbal adjective, supporting actionἀναπηδήσαςjumped upaorist active participleparticipleParticiple — verbal adjective, supporting actionἦλθενérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.51 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionθέλειςthélōwantpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthποιήσωpoiéōdoaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀναβλέψωseeaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.52 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionὝπαγεhypágōgopresent active imperativeimperativeImperative mood — command or exhortationσέσωκένsṓzōmade ~ wellperfect active indicativeresultantPerfect indicative — completed action with present resultἀνέβλεψενregained ~ sightaorist active indicativecompletedAorist indicative — punctiliar or completed actionἠκολούθειfollowedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Formation Focus
The reader must understand that Jesus' road to Jerusalem reorders every realm of life under the Servant King's ransom mission: marriage, children, wealth, status, leadership, mercy, and discipleship.
God's people must repent of loophole-seeking, hard-hearted covenant-breaking, hindering the lowly, wealth-dependence, human confidence in salvation, ambition for glory, domination-style leadership, and blindness to Jesus' mercy.
Covenant faithfulness, childlike dependence, surrendered treasure, divine reliance, cross-ready obedience, servant-hearted leadership, mercy-seeking faith, and sight that follows Jesus.
Practice Response
- Evaluate moral questions by God's design rather than minimum permission.
- Confess hard-hearted patterns in relationships and commitments.
- Welcome children and low-status people as kingdom recipients.
- Ask Jesus to expose the one treasure that competes with Him.
- Practice generosity that weakens wealth's grip on the heart.
- Rest salvation on God's possibility, not human achievement.
- Leave what Christ calls You to leave for Him and the gospel.
- Expect reward with persecutions, not comfort without conflict.
- Reject leadership instincts that seek control, status, or domination.
- Let Mark 10:45 define ministry as service shaped by Christ's ransom.
- Cry persistently for mercy.
- Follow Jesus on the way once He opens Your eyes.
Warnings and Misreadings
- Mark 10 warns against hard-hearted manipulation of marriage, hindering the lowly from coming to Jesus, trusting wealth, assuming commandment-keeping without surrendered discipleship, misunderstanding salvation as human possibility, seeking glory apart from suffering, imitating worldly domination, and remaining blind to Jesus' mercy and mission.
- Jesus is merely giving a technical divorce rule. - Jesus answers a test by moving beyond technical permission to creation design, covenant faithfulness, and hardness of heart.
- Jesus ignores the pain and complexity behind broken marriages. - Jesus names hardness of heart as the problem and restores God's design. His teaching must be applied with both holiness and pastoral care.
- Receiving the kingdom like a child means childish innocence or moral purity. - The emphasis is on dependent reception, lowliness, and lack of self-sufficient status.
- The rich man was saved because Jesus loved Him. - Jesus' love exposes and calls · the man goes away sorrowful because He refuses to surrender His wealth and follow.
- Jesus teaches that all Christians must sell all possessions in the same exact way. - Jesus gives a particular command that exposes this man's idol, while the broader teaching warns all disciples against wealth's spiritual danger and calls for total surrender.
- Wealth is evil in itself. - Jesus warns about trusting riches and being possessed by possessions. The danger is spiritual bondage and rival allegiance.
- The camel and needle image means salvation is difficult but achievable with enough effort. - Jesus' point is impossibility with man and possibility only with God.
- The hundredfold promise is prosperity without suffering. - Jesus explicitly includes persecutions and eternal life in the age to come.
- James and John simply show healthy ambition. - They seek glory while misunderstanding the suffering cup and baptism of Jesus.
- Christian leadership is Gentile-style authority with religious language. - Jesus forbids domination as the model of greatness and commands servanthood and slavery to all.
- Mark 10:45 is only an example of service. - It is both example and atonement statement: the Son of Man gives His life as a ransom for many.
- Bartimaeus is merely a healing story. - Bartimaeus is a model of true sight, messianic recognition, faith, and following Jesus on the way to Jerusalem.
Discipleship Questions
- Where am I more interested in what is permitted than in what God designed?
- How does hardness of heart show up in my relationships, commitments, or covenant responsibilities?
- Do I hinder children, the weak, the lowly, or the inconvenient from coming to Jesus?
- Do I receive the kingdom like a child, or am I still trying to earn, manage, or control it?
- What is the one thing I would be sorrowful to surrender if Jesus named it directly?
- Do I possess my possessions, or do my possessions possess me?
- Where am I treating salvation as difficult but humanly possible rather than impossible apart from God?
- Have I left anything for Jesus and the gospel, or only rearranged my comforts around Him?
- Do I accept the promise of reward with persecutions, or do I want reward without cost?
- Am I following Jesus as He leads toward Jerusalem, or am I negotiating for a safer road?
- Where do I seek seats of honor without understanding the cup and baptism of suffering?
- Do I lead like Gentile rulers who lord authority, or like the Son of Man who serves?
- How does Mark 10:45 correct my view of greatness, ministry, and the cross?
- Am I crying out for mercy like Bartimaeus, or sitting silently in blindness?
- Once Jesus gives sight, am I following Him on the way?
Pastoral Applications
- Preaching - Preach Mark 10 as one road-to-Jerusalem discipleship unit, not as disconnected teachings. The ransom saying is the theological center that illumines the chapter.
- Marriage and Counseling - Use Jesus' teaching to uphold God's creation design for marriage while applying it pastorally with sober recognition of hardness, sin, betrayal, and human brokenness.
- Children's Ministry - Jesus' indignation should sober churches that treat children as interruptions rather than kingdom recipients to be brought to Christ.
- Spiritual Formation - The rich man shows that respectable morality can coexist with enslaving idolatry. Formation must address rival loves, not only external obedience.
- Stewardship - Jesus' warning about riches demands direct pastoral teaching on wealth, generosity, treasure in heaven, and the danger of self-secured living.
- Assurance and Salvation - The camel and needle saying helps people see salvation as a miracle of God, not an achievement of religious sincerity or moral effort.
- Suffering - Jesus promises reward with persecutions. Pastors must prepare believers for both God's provision and opposition.
- Leadership - Mark 10:42-45 should govern all Christian leadership. Authority patterned after domination is anti-kingdom, even when decorated with ministry language.
- Atonement - Mark 10:45 gives a concise gospel center: Jesus' death is service, substitution, liberation, and ransom for many.
- Prayer and Mercy - Bartimaeus teaches the church not to silence desperate cries for mercy but to call people to Jesus.
- Discipleship Path - The healed Bartimaeus follows Jesus on the way. True spiritual sight moves people into the path of discipleship.
Pastoral Trajectories
Jesus moves the divorce question away from loopholes and back to God's joining.
The disciples rebuke those bringing children, but Jesus receives and blesses them.
The rich man claims commandment-keeping but cannot surrender His wealth.
The disciples ask who can be saved, and Jesus points to God's saving power.
Peter's concern leads to Jesus' promise of kingdom reward mingled with suffering.
Jesus walks ahead toward Jerusalem while disciples are astonished and afraid.
James and John reveal their misunderstanding by asking for honor after Jesus predicts suffering.
Jesus rejects worldly models of authority and calls disciples to servant-slave greatness.
Jesus grounds servant leadership in His own life-giving ransom death.
Bartimaeus moves from blind begging to seeing discipleship.
Motifs in This Chapter
Study kingdom reign, divine rule, and gospel kingdom proclamation across Scripture.
Trace servant identity, obedient mission, and suffering service across Scripture.
Follow faith, believing response, trust, and persevering allegiance across Scripture.
Follow resurrection hope, vindication, and life-over-death patterns across the canon.
Follow shepherding as divine care, messianic leadership, and pastoral oversight across Scripture.
Trace the Spirit's presence, empowerment, renewal, and mission-bearing work across Scripture.
The Biblical World
Chapter At A Glance
Mark 10 moves from Jesus' teaching on marriage and divorce, to His welcome of children, to the rich man's sorrow and the disciples' astonishment, to the third passion prediction, to the ambition of James and John, to Jesus' ransom saying, and finally to blind Bartimaeus receiving sight and following Jesus on the way.
Mark 10 ties discipleship to creation, covenant, kingdom, and redemption. Jesus restores marriage ethics to God's creation design. He receives children as fitting kingdom recipients. He exposes wealth as a rival covenant allegiance. He promises eternal life in the coming age for those who leave all for Him and the gospel. Most centrally, He identifies the Son of Man's death as a ransom for many, drawing together suffering servant, exodus-redemption, and representative deliverance themes.
Mark 10 clarifies the gospel by showing that Jesus is the Son of Man who came not to be served but to serve and to give His life as a ransom for many. The gospel is not moral self-improvement, childlike sentiment, wealth management, religious achievement, or leadership technique. Salvation is impossible with man but possible with God because Jesus gives Himself as the ransom. His death liberates the many, and His disciples follow Him in humble, servant-hearted, cross-shaped allegiance.
Covenant faithfulness, childlike dependence, surrendered treasure, divine reliance, cross-ready obedience, servant-hearted leadership, mercy-seeking faith, and sight that follows Jesus.
Focus Points
- Marriage and creation design
- Hardness of heart
- Divorce and adultery
- Childlike reception of the kingdom
- Jesus' indignation at hindering children
- Eternal life
- Goodness of God
- Commandments and heart exposure
- Jesus' love for the rich man
- Wealth as rival treasure
- Treasure in heaven
- Following Jesus
- Divine possibility in salvation
- Cost and reward of discipleship
- Persecutions with reward
- First-last reversal
- Road to Jerusalem
- Third passion prediction
- Son of Man delivered, condemned, mocked, flogged, killed, and raised
- Ambition for glory
- Cup and baptism of suffering
- Gentile-style domination contrasted with kingdom servanthood
- Servant and slave of all
- Ransom for many
- Son of David mercy
- Faith and restored sight
- Following Jesus on the way
- Creation and Marriage
- Kingdom Reception
- Wealth and Idolatry
- Impossible Salvation
- Costly Discipleship
- Suffering Messiah
- Ambition Exposed
- Servant Greatness
- Ransom
- Mercy
- True Sight
- Creation Ordinance
- Marriage
- Sin and Hardness of Heart
- Kingdom of God
- Human Inability
- Divine Sovereign Grace
- Idolatry
- Discipleship
- Persecution
- Passion of Christ
- Atonement
- Servant Leadership
- Messianic Identity
- Faith
Cross References
When Jesus had finished these words, He departed from Galilee, and came into the borders of Judea beyond the Jordan. Great multitudes followed Him, and He healed them there. Pharisees came to Him, testing Him, and saying, “Is it lawful for a man to divorce His wife for any reason?”
Parallel divorce teaching
Everyone who divorces His wife and marries another commits adultery. He who marries one who is divorced from a husband commits adultery.
Related divorce teaching
Then little children were brought to Him, that He should lay His hands on them and pray; and the disciples rebuked them. But Jesus said, “Allow the little children, and don’t forbid them to come to me; for the Kingdom of Heaven belongs to ones like these.” He laid His hands on them, and departed from there.
Parallel children blessing
They were also bringing their babies to Him, that He might touch them. But when the disciples saw it, they rebuked them. Jesus summoned them, saying, “Allow the little children to come to me, and don’t hinder them, for God’s Kingdom belongs to such as these. Most certainly, I tell You, whoever doesn’t receive God’s Kingdom like a little child, He will in no...
Parallel children teaching
Behold, one came to Him and said, “Good teacher, what good thing shall I do, that I may have eternal life?” He said to Him, “Why do You call me good? No one is good but one, that is, God. But if You want to enter into life, keep the commandments.” He said to Him, “Which ones?” Jesus said, “ ‘You shall not murder.’ ‘You shall not commit adultery.’ ‘You shall...
Parallel rich man account
A certain ruler asked Him, saying, “Good Teacher, what shall I do to inherit eternal life?” Jesus asked Him, “Why do You call me good? No one is good, except one: God. You know the commandments: ‘Don’t commit adultery,’ ‘Don’t murder,’ ‘Don’t steal,’ ‘Don’t give false testimony,’ ‘Honor Your father and Your mother.’ ”
Parallel rich ruler account
As Jesus was going up to Jerusalem, He took the twelve disciples aside, and on the way He said to them, “Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, and will hand Him over to the Gentiles to mock, to scourge, and to crucify; and the third day He will be...
Parallel third passion prediction
He took the twelve aside, and said to them, “Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed. For He will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on. They will scourge and kill Him. On the third day, He will rise again.”
Parallel third passion prediction
Then the mother of the sons of Zebedee came to Him with her sons, kneeling and asking a certain thing of Him. He said to her, “What do You want?” She said to Him, “Command that these, my two sons, may sit, one on Your right hand, and one on Your left hand, in Your Kingdom.” But Jesus answered, “You don’t know what You are asking. Are You able to drink the...
Parallel James and John request and ransom saying
A dispute also arose among them, which of them was considered to be greatest. He said to them, “The kings of the nations lord it over them, and those who have authority over them are called ‘benefactors.’ But not so with You. But one who is the greater among You, let Him become as the younger, and one who is governing, as one who serves.
Related greatness teaching
As they went out from Jericho, a great multitude followed Him. Behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, “Lord, have mercy on us, You son of David!” The multitude rebuked them, telling them that they should be quiet, but they cried out even more, “Lord, have mercy on us, You son of David!”
Parallel Jericho blind men
As He came near Jericho, a certain blind man sat by the road, begging. Hearing a multitude going by, He asked what this meant. They told Him that Jesus of Nazareth was passing by.
Parallel blind beggar near Jericho
He came to Bethsaida. They brought a blind man to Him, and begged Him to touch Him. He took hold of the blind man by the hand, and brought Him out of the village. When He had spat on His eyes, and laid His hands on Him, He asked Him if He saw anything. He looked up, and said, “I see men; for I see them like trees walking.”
Earlier blind man healing
He sat down, and called the twelve; and He said to them, “If any man wants to be first, He shall be last of all, and servant of all.”
Previous greatness reversal
Passages
Chapter opening: Mark 10:1-12
Into the border of Judea and beyond Jordan (εις τα ορια της Ιουδαιας κα περαν του Ιορδανου). See on Mt 19:1 for discussion of this curious expression. Matthew adds "from Galilee" and Lu 17:11 says that Jesus "was passing through the midst of Samaria and Galilee" after leaving Ephraim ( Joh 11:54 ). A great deal has intervened between the events at the close of Mark 9 and those in the beginning of Mark 10 .
For these events see Mt 18 ; Joh 7-11 ; Lu 9:57-18:14 (one-third of Luke's Gospel comes in here). It was a little over six months to the end at the close of Mark 9 . It is just a few weeks now in Mark 10 . Jesus has begun his last journey to Jerusalem going north through Samaria, Galilee, across the Jordan into Perea, and back into Judea near Jericho to go up with the passover pilgrims from Galilee.
Multitudes (οχλο). Caravans and caravans journeying to Jerusalem. Many of them are followers of Jesus from Galilee or at least kindly disposed towards him. They go together (συνπορευοντα) with Jesus. Note dramatic historical present. As he was wont (ως ειωθε). Second past perfect used like an imperfect from ειωθα, second perfect active. Jesus was teaching (εδιδασκεν, imperfect, no longer present tense) this moving caravan.
Tempting him (πειραζοντες). As soon as Jesus appears in Galilee the Pharisees attack him again (cf. 7:5 ; 8:11 ). Gould thinks that this is a test, not a temptation. The word means either (see on Mt 4:1 ), but their motive was evil. They had once involved the Baptist with Herod Antipas and Herodias on this subject. They may have some such hopes about Jesus, or their purpose may have been to see if Jesus will be stricter than Moses taught.
They knew that he had already spoken in Galilee on the subject ( Mt 5:31 f. ).
What did Moses command you? (Τ υμιν ενετειλατο Μωυσησ;). Jesus at once brought up the issue concerning the teaching of Moses ( De 24:1 ). But Jesus goes back beyond this concession here allowed by Moses to the ideal state commanded in Ge 1:27 .
To write a bill of divorcement and to put her away (βιβλιον αποστασιου γραψα κα απολυσα). The word for "bill" (βιβλιον) is a diminutive and means "little book," like the Latin libellus , from which comes our word libel (Vincent). Wycliff has it here "a libel of forsaking." This same point the Pharisees raise in Mt 19:7 , showing probably that they held to the liberal view of Hillel, easy divorce for almost any cause.
That was the popular view as now. See on Mt 19:7 for this and for discussion of "for your hardness of heart" (σκληροκαρδια). Jesus expounds the purpose of marriage ( Ge 2:24 ) and takes the stricter view of divorce, that of the school of Shammai. See on Mt 19:1-12 for discussion. Mr 10:10 notes that the disciples asked Jesus about this problem "in the house" after they had gone away from the crowd.
Mark does not give the exception stated in Mt 19:9 "except for fornication" which see for discussion, though the point is really involved in what Mark does record. Mere formal divorce does not annul actual marriage consummated by the physical union. Breaking that bond does annul it.
If she herself shall put away her husband and marry another (εαν αυτη απολυσασα τον ανδρα αυτης γαμηση). Condition of the third class (undetermined, but with prospect of determination). Greek and Roman law allowed the divorce of the husband by the wife though not provided for in Jewish law. But the thing was sometimes done as in the case of Herodias and her husband before she married Herod Antipas.
So also Salome, Herod's sister, divorced her husband. Both Bruce and Gould think that Mark added this item to the words of Jesus for the benefit of the Gentile environment of this Roman Gospel. But surely Jesus knew that the thing was done in the Roman world and hence prohibited marrying such a "grass widow."
They brought (προσεφερον). Imperfect active tense, implying repetition. So also Lu 18:15 , though Mt 19:13 has the constative aorist passive (προσηνεχθησαν). "This incident follows with singular fitness after the Lord's assertion of the sanctity of married life" (Swete). These children (παιδια, Mark and Matthew; βρεφη in Luke) were of various ages. They were brought to Jesus for his blessing and prayers (Matthew).
The mothers had reverence for Jesus and wanted him to touch (αψητα) them. There was, of course, no question of baptism or salvation involved, but a most natural thing to do.
He was moved with indignation (ηγανακτησεν). In Mark alone. The word is ingressive aorist, became indignant, and is a strong word of deep emotion (from αγαν and αχθομα, to feel pain). Already in Mt 21:15 ; 26:8 . Old and common word. Suffer the little children to come unto me (αφετε τα παιδια ερχεσθα προς με). Mark has the infinitive ερχεσθα (come) not in Matthew, but in Luke.
Surely it ought to be a joy to parents to bring their children to Jesus, certainly to allow them to come, but to hinder their coming is a crime. There are parents who will have to give answer to God for keeping their children away from Jesus.
As a little child (ως παιδιον). How does a little child receive the kingdom of God? The little child learns to obey its parents simply and uncomplainingly. There are some new psychologists who argue against teaching obedience to children. The results have not been inspiring. Jesus here presents the little child with trusting and simple and loving obedience as the model for adults in coming into the kingdom. Jesus does not here say that children are in the kingdom of God because they are children.
He took them in his arms (εναγκαλισαμενος). A distinct rebuke to the protest of the over-particular disciples. This word already in Mr 9:36 . In Lu 2:28 we have the full idiom, to receive into the arms (εις τας αγκαλας δεχεσθα). So with tender fondling Jesus repeatedly blessed (κατευλογε, imperfect), laying his hands upon each of them (τιθεις, present participle). It was a great moment for each mother and child.
Ran (προσδραμων). Jesus had left the house ( 10:10 ) and was proceeding with the caravan on the way (εις οδον) when this ruler eagerly ran and kneeled (γονυπετησας) and was asking (επηρωτα, imperfect) Jesus about his problem. Both these details alone in Mark.
Why callest thou me good? (Τ με λεγεις αγαθον;). So Lu 18:19 . Mt 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" (αγαθος) 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 (ινα κληρονομησω). Mt 19:16 has (σχω), that I may "get."
All these (ταυτα παντα). Literally,
Looking upon him loved him (εμβλεψας αυτω ηγαπησεν). Mark alone mentions this glance of affection, ingressive aorist participle and verb. Jesus fell in love with this charming youth. One thing thou lackest (Hεν σε υστερε). Lu 18:22 has it: "One thing thou lackest yet" (Ετ εν σο λειπε). Possibly two translations of the same Aramaic phrase. Mt 19:20 represents the youth as asking "What lack I yet?"
(Τ ετ υστερω;). The answer of Jesus meets that inquiry after more than mere outward obedience to laws and regulations. The verb υστερω is from the adjective υστερος (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 2Co 11:5 , or the dative as in Textus Receptus here, σο.
But his countenance fell (ο δε στυγνασας). In the LXX and Polybius once and in Mt 16:3 (passage bracketed by Westcott and Hort). The verb is from στυγνος, sombre, gloomy, like a lowering cloud. See on Mt 19:22 for discussion of "sorrowful" (λυπουμενος).
Looked round about (περιβλεψαμενος). Another picture of the looks of Jesus and in Mark alone as in 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 (Πως δυσκολως). So Lu 18:24 . Mt 19:23 has it: "With difficulty (δυσκολως) shall a rich man." See on Matthew for this word.
Were amazed (εθαμβουντο). 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 (τεκνα). Here alone to the Twelve and this tender note is due to their growing perplexity. For them that trust in riches (τους πεποιθοτας επ τοις χρημασιν).
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.
Needle's eye (τρυμαλιας ραφιδος). See on Mt 19:24 for discussion. Luke uses the surgical needle, βελονης. Matthew has the word ραφις like Mark from ραπτω, to sew, and it appears in the papyri. Both Matthew and Luke employ τρηματος for eye, a perforation or hole from τιτραω, to bore. Mark's word τρυμαλιας is from τρυω, to wear away, to perforate. In the LXX and Plutarch.
Then who (κα τις). Mt 19:25 has Τις ουν. Evidently κα has here an inferential sense like ουν.
Looking on them (εμβλεψας αυτοις). So in Mt 19:26 . Their amazement increased ( 26 ). But not with God (αλλ' ου παρα θεω). Locative case with παρα (beside). The impossible by the side of men (παρα ανθρωποις) 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.
Peter began to say (ηρξατο λεγειν ο Πετρος). It was hard for Peter to hold in till now. Mt 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 ( Mr 1:20 ; Mt 4:22 ; Lu 5:11 ). It was to claim obedience to this high ideal on their part in contrast with the conduct of the rich young ruler.
With persecutions (μετα διωγμων). 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.
See on Mt 19:30 for the use of the paradox about last , probably a rebuke here to Peter's boast.
And they were amazed (κα εθαμβουντο). Imperfect tense describing the feelings of the disciples as Jesus was walking on in front of them (ην προαγων αυτους, periphrastic imperfect active), an unusual circumstance in itself that seemed to bode no good as they went on through Perea towards Jerusalem. In fact, they that followed were afraid (ο δε ακολουθουντες εφοβουντο) as they looked at Jesus walking ahead in solitude.
The idiom (ο δε) may not mean that all the disciples were afraid, but only some of them. "The Lord walked in advance of the Twelve with a solemnity and a determination which foreboded danger" (Swete). Cf. Lu 9:5 . They began to fear coming disaster as they neared Jerusalem. They read correctly the face of Jesus. And he took again the twelve (κα παραλαβων τους δωδεκα).
Matthew has "apart" from the crowds and that is what Mark also means. Note παραλαβων, taking to his side. And began to tell them the things that were to happen to him (ηρξατο αυτοις λεγειν τα μελλοντα αυτω συμβαινειν). He had done it before three times already ( Mr 8:31 ; 9:13 ; 9:31 ). So Jesus tries once more. They had failed utterly heretofore. How is it now?
Luke adds ( 18:34 ): "They understood none of these things." But Mark and Matthew show how the minds of two of the disciples were wholly occupied with plans of their own selfish ambition while Jesus was giving details of his approaching death and resurrection.
There come near unto him James and John (κα προσπορευοντα Ιακωβος κα Ιωανης). Dramatic present tense. Matthew has τοτε, then, showing that the request of the two brothers with their mother ( Mt 20:20 ) comes immediately after the talk about Christ's death. We would (θελομεν). We wish, we want, bluntly told. She came worshipping (προσκυνουσα) Matthew says. The mother spoke for the sons. But they try to commit Jesus to their desires before they tell what they are, just like spoiled children.
In thy glory (εν τη δοξη). Mt 20:21 has "in thy kingdom." See on Mt 20:20 for the literal interpretation of Mt 19:28 . They are looking for a grand Jewish world empire with apocalyptic features in the eschatological culmination of the Messiah's kingdom. That dream brushed aside all the talk of Jesus about his death and resurrection as mere pessimism.
Or be baptized with the baptism that I am baptized with (η το βαπτισμα ο εγω βαπτιζομα βαπτισθηνα). Cognate accusative with both passive verbs. Mt 20:22 has only the cup, but Mark has both the cup and the baptism, both referring to death. Jesus in the Garden of Gethsemane will refer to his death again as "the cup" ( Mr 14:36 ; Mt 26:39 ; Lu 22:42 ). He had already used baptism as a figure for his death ( Lu 12:50 ). Paul will use it several times ( 1Co 15:29 ; Ro 6:3-6 ; Col 2:12 ).
See on Mt 20:23-28 for discussion on these memorable verses ( 39-45 ) identical in both Matthew and Mark. In particular in verse 45 note the language of Jesus concerning his death as "a ransom for many" (λυτρον αντ πολλων), words of the Master that were not understood by the apostles when spoken by Jesus and which have been preserved for us by Peter through Mark. Some today seek to empty these words of all real meaning as if Jesus could not have or hold such a conception concerning his death for sinners.
From Jericho (απο Ιερειχω). See on Mt 20:29 for discussion of this phrase and Luke's ( Lu 18:35 ) "nigh unto Jericho" and the two Jerichos, the old and the new Roman (Luke). The new Jericho was "about five miles W. of the Jordan and fifteen E. of Jerusalem, near the mouth of the Wady Kelt , and more than a mile south of the site of the ancient town" (Swete).
Great multitude (οχλου ικανου). Considerable, more than sufficient. Often in Luke and the papyri in this sense. See Mt 3:11 for the other sense of fit for ικανος. Bartimaeus (Βαρτιμαιος). Aramaic name like Bartholomew, βαρ meaning son like Hebrew ben . So Mark explains the name meaning "the son of Timaeus" (ο υιος Τιμαιου). Mark alone gives his name while Mt 20:30 mentions two which see for discussion.
Blind beggar (τυφλος προσαιτης), "begging" (επαιτων) Luke has it ( Lu 18:35 ). All three Gospels picture him as sitting by the roadside (εκαθητο παρα την οδον). It was a common sight. Bartimaeus had his regular place. Vincent quotes Thomson concerning Ramleh: "I once walked the streets counting all that were either blind or had defective eyes, and it amounted to about one-half the male population.
The women I could not count, for they are rigidly veiled" ( The Land and the Book ). The dust, the glare of the sun, the unsanitary habits of the people spread contagious eye-diseases.
Rebuked him (επετιμων αυτω). Imperfect tense. Kept rebuking repeatedly. So Lu 18:39 . Aorist tense in Mt 20:31 . Should hold his peace (σιωπηση). Ingressive aorist subjunctive, become silent. The more a great deal (πολλω μαλλον). So Lu 18:39 . Only μειζον in Mt 20:31 .
Stood still (στας). Second aorist active ingressive participle. So Mt 20:32 . Lu 18:40 has σταθεις, aorist passive participle. He calleth thee (φωνε σε). That was joyful news to Bartimaeus. Vivid dramatic presents here in Mark.
Casting away his garment (αποβαλων το ιματιον αυτου). Second aorist active participle. Outer robe in his haste. Sprang up (αναπηδησας). Leaping up, vivid details again in Mark.
That I should do (ποιησω). Neat Greek idiom with aorist subjunctive without ινα after θελεις. For this asyndeton (or parataxis) see Robertson, Grammar , p. 430. Rabboni (Ραββουνε). The Aramaic word translated Lord (Kurie) in Mt 20:33 and Lu 18:41 . This very form occurs again in Joh 20:16 . That I may receive my sight (ινα αναβλεψω). To recover sight (ανα-), see again.
Apparently he had once been able to see. Here ινα is used though θελω is not (cf. 10:35 ). The Messiah was expected to give sight to the blind ( Isa 61:1 ; Lu 4:18 ; 7:22 ).
Followed (ηκολουθε). Imperfect tense picturing joyful Bartimaeus as he followed the caravan of Jesus into the new Jericho. Made thee whole (σεσωκεν). Perfect active indicative. The word commonly means save and that may be the idea here.