KJV: And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again.
YLT: And having risen thence, he doth come to the coasts of Judea, through the other side of the Jordan, and again do multitudes come together unto him, and, as he had been accustomed, again he was teaching them.
Darby: And rising up thence he comes into the coasts of Judaea, and the other side of the Jordan. And again crowds come together to him, and, as he was accustomed, again he taught them.
ASV: And he arose from thence and cometh into the borders of Judaea and beyond the Jordan: and multitudes come together unto him again; and, as he was wont, he taught them again.
ἐκεῖθεν | from there |
Parse: Adverb Root: ἐκεῖθεν Sense: thence, from that place. |
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ἀναστὰς | having risen up |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀναπηδάω Sense: to cause to rise up, raise up. |
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ἔρχεται | He comes |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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ὅρια | region |
Parse: Noun, Accusative Neuter Plural Root: ὅριον Sense: boundaries. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰουδαίας | of Judea |
Parse: Noun, Genitive Feminine Singular Root: Ἰουδαία Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea. |
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πέραν | beyond |
Parse: Preposition Root: πέραν Sense: beyond, on the other side. |
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Ἰορδάνου | Jordan |
Parse: Noun, Genitive Masculine Singular Root: Ἰορδάνης Sense: the one river of Palestine, has its course of little more than 200 miles (300 km), from the roots of Anti-Lebanon to the head of the Dead Sea. |
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συμπορεύονται | come together |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Plural Root: συμπορεύομαι Sense: to go or journey together. |
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πάλιν | again |
Parse: Adverb Root: πάλιν Sense: anew, again. |
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ὄχλοι | crowds |
Parse: Noun, Nominative Masculine Plural Root: ὄχλος Sense: a crowd. |
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εἰώθει | He had been accustomed |
Parse: Verb, Pluperfect Indicative Active, 3rd Person Singular Root: ἔθω Sense: to be accustomed, used, wont. |
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ἐδίδασκεν | He was teaching |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: διδάσκω Sense: to teach. |
Greek Commentary for Mark 10:1
See note on Matthew 19:1 for discussion of this curious expression. Matthew adds “from Galilee” and Luke 17:11 says that Jesus “was passing through the midst of Samaria and Galilee” after leaving Ephraim (John 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 Matthew 18; John 7-11; Luke 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. [source]
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 Second past perfect used like an imperfect from eiōtha second perfect active. Jesus was teaching (edidasken imperfect, no longer present tense) this moving caravan. [source]
Second past perfect used like an imperfect from eiōtha second perfect active. Jesus was teaching (edidasken imperfect, no longer present tense) this moving caravan. [source]
Reverse Greek Commentary Search for Mark 10:1
Mark (Mark 10:17) has the adjective “good” with “Teacher.” [source]
Mark alone notes no less than eleven occasions on which Jesus retired from his work, in order to escape his enemies or to pray in solitude, for rest, or for private conference with his disciples. See Mark 1:12; Mark 3:7; Mark 6:31, Mark 6:46; Mark 7:24, Mark 7:31; Mark 9:2; Mark 10:1; Mark 14:34. [source]
The word for “bill” Wycliff has it here “a libel of forsaking.” This same point the Pharisees raise in Matthew 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 note on Matthew 19:8 for this and for discussion of “for your hardness of heart” Jesus expounds the purpose of marriage (Genesis 2:24) and takes the stricter view of divorce, that of the school of Shammai. See notes on Matthew 19:3-11 for discussion. Mark 10:10 notes that the disciples asked Jesus about this problem “in the house” after they had gone away from the crowd. [source]
Jesus had left the house (Mark 10:10) and was proceeding with the caravan on the way (εις οδον eis hodon) when this ruler eagerly ran and kneeled (γονυπετησας gonupetēsas) and was asking (επηρωτα epērōtā imperfect) Jesus about his problem. Both these details alone in Mark. [source]
Evidently Jesus knew of the plot to kill him, “perceiving it” (Matthew 12:15). “He and His would be safer by the open beach” (Swete). He has the disciples with him. Vincent notes that on eleven occasions Mark mentions the withdrawals of Jesus to escape his enemies, for prayer, for rest, for private conference with his disciples (Mark 1:12; Mark 3:7; Mark 6:31, Mark 6:46; Mark 7:24, Mark 7:31; Mark 9:2; Mark 10:1; Mark 14:34). But, as often, a great multitude (πολυ πλητος polu plēthos) from Galilee followed him. [source]
Matthew 18:5 has “one such little child” and Luke 9:48 “this little child.” It was an object lesson to the arrogant conceit of the twelve apostles contending for primacy. They did not learn this lesson for they will again wrangle over primacy (Mark 10:33-45; Matthew 20:20-28) and they will be unable to comprehend easily what the attitude of Jesus was toward children (Mark 10:13-16; Matthew 19:13-15; Luke 8:15-17). The child was used as a rebuke to the apostles. [source]
Another repeated saying of Christ (Matthew 5:32; Mark 10:11.; Matthew 19:9.). Adultery remains adultery, divorce or no divorce, remarriage or no marriage. [source]
Imperfect active, they were bringing. So Mark 10:13. [source]
Old word for infants. Here Mark 10:13; Matthew 19:13 have παιδια paidia (little children). Note “also” Present middle subjunctive (linear action, repeatedly touch or one after the other), where Mark 10:13 has aorist middle subjunctive (απσηται hapsētai).Rebuked Imperfect indicative active. Either inchoative began to rebuke, or continued, kept on rebuking. Matthew and Mark have the aorist επετιμησαν epetimēsan f0). [source]
. Here Mark 10:13; Matthew 19:13 have παιδια paidia (little children). Note “also” Present middle subjunctive (linear action, repeatedly touch or one after the other), where Mark 10:13 has aorist middle subjunctive (απσηται hapsētai).Rebuked Imperfect indicative active. Either inchoative began to rebuke, or continued, kept on rebuking. Matthew and Mark have the aorist επετιμησαν epetimēsan f0). [source]
Present middle subjunctive (linear action, repeatedly touch or one after the other), where Mark 10:13 has aorist middle subjunctive (απσηται hapsētai). [source]
Indirect middle aorist indicative, called the children with their parents to himself and then rebuked the disciples for their rebuke of the parents. The language of Jesus is precisely that of Mark 10:14 which see, and nearly that of Matthew 19:14 which see note also. The plea of Jesus that children be allowed to come to him is one that many parents need to heed. It is a tragedy to think of parents “forbidding” their children or of preachers doing the same or of both being stumbling-blocks to children. [source]
Not in Mark 10:17; Matthew 19:16. [source]
“By doing what shall I inherit?” Aorist active participle and future active indicative. Precisely the same question is asked by the lawyer in Luke 10:25. This young man probably thought that by some one act he could obtain eternal life. He was ready to make a large expenditure for it.Good (αγατον agathon). See Mark 10:17 and Matthew 19:16 for discussion of this adjective for absolute goodness. Plummer observes that no Jewish rabbi was called “good” in direct address. The question of Jesus will show whether it was merely fulsome flattery on the part of the young man or whether he really put Jesus on a par with God. He must at any rate define his attitude towards Christ. [source]
See Mark 10:17 and Matthew 19:16 for discussion of this adjective for absolute goodness. Plummer observes that no Jewish rabbi was called “good” in direct address. The question of Jesus will show whether it was merely fulsome flattery on the part of the young man or whether he really put Jesus on a par with God. He must at any rate define his attitude towards Christ. [source]
Here the perfect passive participle ειτισμενον eithismenon neuter singular from ετιζω ethizō (common Greek verb, to accustom) is used as a virtual substantive like το ετος to ethos in Luke 1:8. Luke alone in the N.T. uses either word save ετος ethos in John 19:40, though ειωτα eiōtha from ετω ethō occurs also in Matthew 27:15; Mark 10:1. [source]
Into the region called Peroea, from πέραν , beyond. It was on the east side of the river, and was the ancient possession of Gad and Reuben. It corresponds, in an enlarged sense, to the region round about Jordan (Matthew 3:5; Luke 3:3). Compare Matthew 19:1; Mark 10:1. [source]
See John 2:13 for the same phrase. This last passover was the time of destiny for Jesus. Before the passover to purify themselves Purpose clause with ινα hina and the first aorist active subjunctive of αγνιζω hagnizō old verb from αγνος hagnos (pure), ceremonial purification here, of course. All this took time. These came “from the country” (εκ της χωρας ek tēs chōras), from all over Palestine, from all parts of the world, in fact. John shifts the scene to Jerusalem just before the passover with no record of the way that Jesus came to Jerusalem from Ephraim. The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in Luke 17:11-19:28; Mark 10:1-52; Matt 19:1-20:34. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (John 11:56, John 11:57). [source]
This Ionic onomatopoetic word is from γογγυζω gogguzō for which verb see John 6:41, John 6:61; John 7:32, for secret displeasure (Acts 6:1) or querulous discontent (Philemon 2:14). Among the multitudes “The multitudes” literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (John 6:66). A good man Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
“The multitudes” literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (John 6:66). A good man Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
Omit thou shalt not bear false witness. The seventh commandment precedes the sixth, as in Mark 10:19; Luke 18:20; James 2:11. [source]
Rev., more literally, “why not rather be defrauded? ” In classical Greek the word means, 1. to rob or despoil. 2. to detach or withdraw one's self from a person or thing. Ἁποστερεῖν ἑαυτόν was a regular phrase for separation from civic life. So Oedipus says: “I, noblest of the sons of Thebes, have cut myself off ( ἀπεστέρης ἐμαυτόν . Sophocles, “Oedipus Tyrannus,” 1381). 3. To withhold or avert. So Io to Prometheus: “Do not, after proffering me a benefit, withhold it” (“Prometheus,” 796). The maidens say: “May King Zeus avert the hateful marriage” (Aeschylus, “Suppliants,” 1063). In the New Testament the word occurs five times. In Mark 10:19, defraud not is apparently Mark's rendering of the tenth commandment. According to the inner meaning of the commandment as conceived by Jesus, the coveting of another's goods is, in heart, a depriving him of them. In 1 Corinthians 7:5it is used of connubial relations. In 1 Timothy 6:5, of those who are deprived or destitute of the truth. Dr. Morison, on Mark 10:19, justly observes that defraud is too narrow a rendering. The word means rather “to deprive of what is one's due, whether by 'hook,' 'crook,' or force, or in any other way.” [source]
Not mere wish as in 1 Corinthians 7:7, 1 Corinthians 7:8. Not I, but the Lord (ουκ εγω αλλα ο κυριος ouk egō alla ho kurios). Paul had no commands from Jesus to the unmarried (men or women), but Jesus had spoken to the married (husbands and wives) as in Matthew 5:31.; Matthew 19:3-12; Mark 10:9-12; Luke 16:18. The Master had spoken plain words about divorce. Paul reenforces his own inspired command by the command of Jesus. In Mark 10:9 we have from Christ: “What therefore God joined together let not man put asunder” (μη χοριζετω mē chorizetō). That the wife depart not from her husband First aorist passive infinitive (indirect command after παραγγελλω paraggellō) of χοριζω chorizō old verb from adverbial preposition χωρις chōris separately, apart from, from. Here used of divorce by the wife which, though unusual then, yet did happen as in the case of Salome (sister of Herod the Great) and of Herodias before she married Herod Antipas. Jesus also spoke of it (Mark 10:12). Now most of the divorces are obtained by women. This passive infinitive is almost reflexive in force according to a constant tendency in the Koiné{[28928]}š (Robertson, Grammar, p. 817).sa120 [source]
First aorist passive infinitive (indirect command after παραγγελλω paraggellō) of χοριζω chorizō old verb from adverbial preposition χωρις chōris separately, apart from, from. Here used of divorce by the wife which, though unusual then, yet did happen as in the case of Salome (sister of Herod the Great) and of Herodias before she married Herod Antipas. Jesus also spoke of it (Mark 10:12). Now most of the divorces are obtained by women. This passive infinitive is almost reflexive in force according to a constant tendency in the Koiné{[28928]}š (Robertson, Grammar, p. 817).sa120 [source]
This is also part of the Lord‘s command (Mark 10:11). Απολυω Apoluō occurs in Mark of the husband‘s act and απιεναι aphienai here, both meaning to send away. Bengel actually stresses the difference between χωριστηναι chōristhēnai of the woman as like separatur in Latin and calls the wife “pars ignobilior” and the husband “nobilior.” I doubt if Paul would stand for that extreme. [source]
This is a new problem, the result of work among the Gentiles, that did not arise in the time of Jesus. The form οι λοιποι apiston is the same as the masculine because a compound adjective. Paul has to deal with mixed marriages as missionaries do today in heathen lands. The rest She is content (μη απιετω αυτην suneudokei). Late compound verb to be pleased together with, agree together. In the papyri. Let him not leave her Perhaps here and in 1 Corinthians 7:11, 1 Corinthians 7:13 απολυω aphiēmi should be translated “put away” like απιημι apoluō in Mark 10:1. Some understand aphiēmi as separation from bed and board, not divorce. [source]
Perhaps here and in 1 Corinthians 7:11, 1 Corinthians 7:13 απολυω aphiēmi should be translated “put away” like απιημι apoluō in Mark 10:1. Some understand aphiēmi as separation from bed and board, not divorce. [source]
Second aorist (ingressive) passive imperative of καταλλασσω katallassō old compound verb to exchange coins as of equal value, to reconcile. One of Paul‘s great words for reconciliation with God (2 Corinthians 5:18-20; Romans 5:10). Διαλλασσω Diallassō (Matthew 5:24 which see) was more common in the older Greek, but καταλλασσω katallassō in the later. The difference in idea is very slight, δια diȧ accents notion of exchange, κατ kaṫ the perfective idea (complete reconciliation). Dative of personal interest is the case of ανδρι andri This sentence is a parenthesis between the two infinitives χωριστηναι chōristhēnai and απιεναι aphienai (both indirect commands after παραγγελλω paraggellō). And that the husband leave not his wife (και ανδρα μη απιεναι kai andra mē aphienai). This is also part of the Lord‘s command (Mark 10:11). Απολυω Apoluō occurs in Mark of the husband‘s act and απιεναι aphienai here, both meaning to send away. Bengel actually stresses the difference between χωριστηναι chōristhēnai of the woman as like separatur in Latin and calls the wife “pars ignobilior” and the husband “nobilior.” I doubt if Paul would stand for that extreme. [source]
Only here in the New Testament. Compare the kindred verb ἀγανακτέω tobe indignant, Matthew 20:24; Mark 10:14, etc. [source]
In the old notion of απολογια apologia (self-vindication, self-defence) as in 1 Peter 3:15. Indignation (αγανακτησιν aganaktēsin). Old word, only here in N.T. From αγανακτεο aganakteo (Mark 10:14, etc.). Avenging Late word from εκδικεω ekdikeō to avenge, to do justice (Luke 18:5; Luke 21:22), vindication from wrong as in Luke 18:7, to secure punishment (1 Peter 2:14). Pure (αγνους hagnous). Kin to αγιος hagios (αζω hazō to reverence), immaculate. [source]
Diligence, from σπευδω speudō to hasten. Cf. Romans 12:11. Yea (αλλα alla). Not adversative use of αλλα alla but copulative as is common (half dozen examples here). Clearing of yourselves In the old notion of απολογια apologia (self-vindication, self-defence) as in 1 Peter 3:15. Indignation (αγανακτησιν aganaktēsin). Old word, only here in N.T. From αγανακτεο aganakteo (Mark 10:14, etc.). Avenging Late word from εκδικεω ekdikeō to avenge, to do justice (Luke 18:5; Luke 21:22), vindication from wrong as in Luke 18:7, to secure punishment (1 Peter 2:14). Pure (αγνους hagnous). Kin to αγιος hagios (αζω hazō to reverence), immaculate. [source]
Old word, only here in N.T. From αγανακτεο aganakteo (Mark 10:14, etc.). [source]
Rev. bereft of the truth. In N.T. commonly of defrauding, Mark 10:19; 1 Corinthians 6:7, 1 Corinthians 6:8; 1 Corinthians 7:5. The implication is that they once possessed the truth. They put it away from themselves (1 Timothy 1:19; Titus 1:14). Here it is represented as taken away from them. Comp. Romans 1:8. [source]
Future active of κληρονομεω klēronomeō word with great history (Mark 10:17; 1 Peter 1:4; Galatians 4:7; Romans 8:17), here interpreted for the benefit of these who share in Christ‘s victory.I will be his God (Εσομαι αυτωι τεος Esomai autōi theos). Repeated Old Testament promise (first to Abraham, Genesis 17:7.). Cf. Revelation 21:3.He shall be my son Made first of Solomon (2 Samuel 7:14) and applied to David later in Psalm 89:26. [source]