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Mark10:46–52

Jesus Heals Bartimaeus

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Mark 10:46–52 — Jesus Heals Bartimaeus. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

46

Next, they came to Jericho. And as Jesus and His disciples were leaving Jericho with a large crowd, a blind beggar named Bartimaeus, the son of Timaeus, was sitting beside the road.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai erchontai eis Ierichō Kai autou kai autou tōn mathētōn ekporeuomenou apo Ierichō kai hikanou ochlou typhlos prosaitēs Bartimaios ho huios Timaiou ekathēto para tēn hodon

Word by word26 · parsed
ΚαὶKaiNextG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔρχονταιerchontaithey cameG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Indicative Middle or Passive3rd Person Plural
érchomai: to come or go Present indicative in a narrative of past events, Mark's habitual historic present. The same root returns as an aorist in verse 50 (ἦλθεν, "he came"): the company comes to Jericho, and before the scene ends a beggar comes to Jesus.
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ἸεριχώIerichōJerichoG2410
√ Ἱεριχώ — Jericho, a place in PalestineNounAccusative Feminine Singular
Ierichō: Jericho A rare proper noun in the New Testament (six verses). Cambridge records the city's layered history at this spot, "taken by Joshua," refounded under Hiel, and visited by Elisha and Elijah before the whirlwind, and describes the Herodian palaces, theatre and aqueduct standing there in Christ's day. The last miracle of the Galilean road is worked at the first city Israel was given.
ΚαὶKaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοῦautouas [Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
μαθητῶνmathētōndisciplesG3101
√ μαθητής — a learner, iNounGenitive Masculine Plural
ἐκπορευομένουekporeuomenouwere leavingG1607
√ ἐκπορεύομαι — to depart, be discharged, proceed, projectVerbPresent Participle Middle or PassiveGenitive Masculine Singular
ekporeuomai: to go out, proceed A genitive absolute, present participle: the healing happens in mid-departure. Mark and Matthew both set it at the exit; Luke 18:35 sets a like scene at the approach. Maclaren grants the difficulty and declines to force it.
ἀπὸapo. . .G575
√ ἀπό — "off," iPreposition
ἸεριχὼIerichōJerichoG2410
√ Ἱεριχώ — Jericho, a place in PalestineNounGenitive Feminine Singular
καὶkaiwithG2532
√ καί — and, also, even, so then, too, etcConjunction
ἱκανοῦhikanoua largeG2425
√ ἱκανός — competent (as if coming in season), iAdjectiveGenitive Masculine Singular
hikanos: sufficient, competent Not "big" but "enough," a crowd adequate to the moment. Cambridge notes these were Passover pilgrims gathering at a junction, and that the festival roads were worked by beggars who "reaped a special harvest."
ὄχλουochloucrowdG3793
√ ὄχλος — a throng (as borne along)NounGenitive Masculine Singular
τυφλὸςtyphlosa blindG5185
√ τυφλός — opaque (as if smoky), iAdjectiveNominative Masculine Singular
προσαίτηςprosaitēsbeggarG4319
√ προσαιτέω — to ask repeatedly (importune), iNounNominative Masculine Singular
prosaitēs: one who asks repeatedly A rare noun: the Verifier finds the lexeme in only two verses, here and John 9:8, where another blind man is likewise identified as the one who sat and begged. His trade is petition; his cure begins when he plies it on the Son of David instead of on the pilgrims.
ΒαρτιμαῖοςBartimaios[named] BartimaeusG924
√ Βαρτιμαῖος — son of Timæus (or the unclean)NounNominative Masculine Singular
Bartimaios: son of Timaeus Ellicott notes the oddity: a Greek name with the Aramaic prefix Bar, "a combination not found elsewhere." Mark alone names him, and the naming is itself evidence, a man his first readers could ask.
hotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
υἱὸςhuiossonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
ΤιμαίουTimaiouof TimaeusG5090
√ Τιμαῖος — Timæus (iNounGenitive Masculine Singular
ἐκάθητοekathētowas sittingG2521
√ κάθημαι — and (to sitVerbImperfect Indicative Middle or Passive3rd Person Singular
kathēmai: to sit Imperfect, a settled state. Blindness in this narrative is not only unsight but immobility: he sits where the road is, outside the gate, while everyone else walks.
παρὰparabesideG3844
√ παρά — properly, nearPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ὁδόνhodonroadG3598
√ ὁδός — a roadNounAccusative Feminine Singular
hodos: a road, way The word that closes the unit. He is beside the road here (accusative after παρά); in verse 52 he is in the road (ἐν τῇ ὁδῷ, dative) behind Jesus. The inclusio is Mark's, not ours.
47

When he heard that it was Jesus of Nazareth, he began to cry out, “Jesus, Son of David, have mercy on me!”

Berean Standard Bible · CC0

Greek — tap a word ↓

kai akousas hoti estin Iēsous ho Nazarēnos ērxato krazein kai legein Iēsou Huie Dauid eleēson me

Word by word16 · parsed
καὶkaiWhenG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀκούσαςakousashe heardG191
√ ἀκούω — to hear (in various senses)VerbAorist Participle ActiveNominative Masculine Singular
akouō: to hear The unit's first act of faith is an act of hearing, and it is all a blind man has. Benson: he had "doubtless received information" of the miracles; Maclaren reads the rumour reaching beggars at a city gate as evidence of how widely the works were known.
ὅτιhotithatG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἐστινestinit wasG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
hoofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΝαζαρηνόςNazarēnosNazarethG3479
√ Ναζαρηνός — a Nazarene, iNounNominative Masculine Singular
Nazarēnos: a Nazarene Rare (six verses) and a Markan habit. The Verifier pairs this verse with Mark 16:6, where the angel names Him "Jesus the Nazarene, who was crucified," and adds "he is risen." The crowd's flat local title is the same one the empty tomb will keep.
ἤρξατοērxatohe beganG756
√ ἄρχομαι — to commence (in order of time)VerbAorist Indicative Middle3rd Person Singular
archomai: to begin Inceptive aorist governing present infinitives: the beginning of a noise that does not stop. Verse 48 will put the same verb of crying into the imperfect to say it continued under opposition.
κράζεινkrazeinto cry outG2896
√ κράζω — properly, to "croak" (as a raven) or scream, iVerbPresent Infinitive Active
krazō: to croak, scream Strong's is blunt: properly to croak as a raven, to scream. This is not a liturgical address but an ugly, carrying shout, which is precisely why the crowd tries to stop it.
καὶkai. . .G2532
√ καί — and, also, even, so then, too, etcConjunction
λέγεινlegein. . .G3004
√ λέγω — properly, to "lay" forth, iVerbPresent Infinitive Active
ἸησοῦIēsouJesusG2424
√ Ἰησοῦς — Jesus (iNounVocative Masculine Singular
ΥἱὲHuieSonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounVocative Masculine Singular
huios: a son The vocative Υἱὲ is the hinge of the unit. Gill marks the contrast exactly: he did not use the crowd's "Jesus of Nazareth" but the Messianic title, and he asked not for money but for mercy. Cambridge calls Son of David "the popular designation of the Messiah."
ΔαυὶδDauidof DavidG1138
√ Δαβίδ — Dabid (iNounGenitive Masculine Singular
Dabid: David Genitive of relation. The title reaches behind the Gospel to the dynastic promise of 2 Samuel 7:12-16 and to the shoot of Jesse in Isaiah 11:1-10 and Jeremiah 23:5. Mark quotes none of these here; the title carries them.
ἐλέησόνeleēsonhave mercy onG1653
√ ἐλεέω — to compassionate (by word or deed, specially, by divine grace)VerbAorist Imperative Active2nd Person Singular
eleeō: to show mercy Aorist imperative. The blind man asks nothing specific yet, only mercy, which is why Jesus in verse 51 must ask him what he wants. The form of the cry is the form of the psalms of supplication (Psalm 51:1, Psalm 123:3), a pattern rather than a citation.
μεmemeG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
48

Many people admonished him to be silent, but he cried out all the louder, “Son of David, have mercy on me!”

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai polloi epetimōn autō hina siōpēsē de ho ekrazen pollō mallon Huie Dauid eleēson me

Word by word15 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
πολλοὶpolloiMany [people]G4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveNominative Masculine Plural
polys: much, many The same lexeme opens and turns the verse: πολλοί rebuking, πολλῷ the measure of his refusal. Mark sets the crowd's quantity against one man's intensity in a single word.
ἐπετίμωνepetimōnadmonishedG2008
√ ἐπιτιμάω — to tax upon, iVerbImperfect Indicative Active3rd Person Plural
epitimaō: to rebuke, charge sharply Imperfect, iterative. Pulpit offers a charitable motive, reverence for a Lord perhaps then teaching, and Cambridge a less flattering one, that they judged the clamour ill-mannered. Either way the last obstacle between a beggar and the Messiah is the company of the Messiah.
αὐτῷautōhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ἵναhinatoG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
σιωπήσῃsiōpēsēbe silentG4623
√ σιωπάω — properly, muteness, iVerbAorist Subjunctive Active3rd Person Singular
siōpaō: to be silent, mute Strong's root sense is muteness. They demand of a blind man the one other loss that would have finished him, and Gill notes the charge may have been aimed at the title as much as the noise, that he should not call Him son of David at all.
δὲdebutG1161
√ δέ — but, and, etcConjunction
hoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἔκραζενekrazenhe cried outG2896
√ κράζω — properly, to "croak" (as a raven) or scream, iVerbImperfect Indicative Active3rd Person Singular
krazō: to cry out Imperfect against their imperfect. The Verifier pairs this verse with Matthew 20:31 and Luke 18:39 on the shared lexemes κράζω, υἱός and Δαβίδ: all three Synoptics record the same silencing and the same refusal.
πολλῷpollōallG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveDative Neuter Singular
μᾶλλονmallonthe louderG3123
√ μᾶλλον — (adverbially) more (in a greater degree)) or ratherAdverb
mallon: more, rather With the dative πολλῷ it is a measured comparison, not a shout. Benson calls the persistence "an example worthy to be imitated by those who are concerned to obtain the cure of their spiritual diseases."
ΥἱὲHuieSonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounVocative Masculine Singular
ΔαυίδDauidof DavidG1138
√ Δαβίδ — Dabid (iNounGenitive Masculine Singular
ἐλέησόνeleēsonhave mercy onG1653
√ ἐλεέω — to compassionate (by word or deed, specially, by divine grace)VerbAorist Imperative Active2nd Person Singular
μεmemeG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
49

Jesus stopped and said, “Call him.” So they called the blind man. “Take courage!” they said. “Get up! He is calling for you.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai ho Iēsous stas eipen Phōnēsate auton Kai phōnousin ton typhlon Tharsei legontes autō egeire phōnei se

Word by word17 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
hoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
στὰςstasstoppedG2476
√ ἵστημι — to stand (transitively or intransitively), used in various applications (literally or figuratively)VerbAorist Participle ActiveNominative Masculine Singular
histēmi: to stand Aorist participle. Cambridge says He stood "in the fulness of His compassionate heart"; Pulpit reports Jerome's more practical reading, that He halted where a blind man could reach Him without stumbling. Both are readings of one Greek participle, and Mark supplies no motive.
εἶπενeipen[and] saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ΦωνήσατεPhōnēsateCallG5455
√ φωνέω — to emit a sound (animal, human or instrumental)VerbAorist Imperative Active2nd Person Plural
phōneō: to call, to sound Aorist imperative plural: a single order, given to others. Christ does not fetch him; He sends the very crowd that silenced him to bring him. Ellicott notes the better manuscripts give this vivid direct command rather than the smoother "commanded him to be called."
αὐτόνautonhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ΚαὶKaiSoG2532
√ καί — and, also, even, so then, too, etcConjunction
φωνοῦσινphōnousinthey calledG5455
√ φωνέω — to emit a sound (animal, human or instrumental)VerbPresent Indicative Active3rd Person Plural
phōneō: to call Present indicative, "they call," Mark's historic present again: the errand is happening in front of you.
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
τυφλὸνtyphlonblind [man]G5185
√ τυφλός — opaque (as if smoky), iAdjectiveAccusative Masculine Singular
ΘάρσειTharseiTake courageG2293
√ θαρσέω — to have courageVerbPresent Imperative Active2nd Person Singular
tharseō: to have courage Present imperative, a command to keep on being brave. Gill takes the whole scene as an emblem of effectual calling and says such as are called "have reason to be of good comfort." That is his theology drawn from the narrative, not a claim about the Greek.
λέγοντεςlegontesthey saidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Plural
αὐτῷautō. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ἔγειρεegeireGet upG1453
√ ἐγείρω — to waken (transitively or intransitively), iVerbPresent Imperative Active2nd Person Singular
egeirō: to waken, to raise The resurrection verb in an ordinary imperative. The Verifier links this verse to Mark 16:6 on this lexeme together with the rare Ναζαρηνός of verse 47: the Nazarene who says "rise" here is the Nazarene of whom it is later said "he is risen." Mark is not quoting himself; the vocabulary simply holds.
φωνεῖphōneiHe is calling forG5455
√ φωνέω — to emit a sound (animal, human or instrumental)VerbPresent Indicative Active3rd Person Singular
phōneō: to call Present singular, the third sounding of the verb, and the ground of the courage: not "be brave, you may get lucky," but "be brave, He is calling you." Henry: "The gracious calls Christ gives us to come to him, encourage our hope."
σεseyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
50

Throwing off his cloak, Bartimaeus jumped up and came to Jesus.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Ho apobalōn autou to himation anapēdēsas ēlthen pros ton Iēsoun

Word by word11 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
HoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἀποβαλὼνapobalōnThrowing offG577
√ ἀποβάλλω — to throw offVerbAorist Participle ActiveNominative Masculine Singular
apoballō: to throw off Rare: two verses only, this and Hebrews 10:35. Henry and Gill both read the mantle allegorically, as the garment of one's own sufficiency or righteousness to be flung away; Barnes makes the same application and is careful to say the text "had no such original reference." The ⚙ judgement here is that Barnes is right to flag it: Mark reports haste, and the moral is inference.
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἱμάτιονhimationcloakG2440
√ ἱμάτιον — a dress (inner or outer)NounAccusative Neuter Singular
himation: a garment Strong's: "a dress (inner or outer)." For a roadside beggar this was capital. He throws away the only thing he owns before he has been promised anything.
ἀναπηδήσαςanapēdēsas[Bartimaeus] jumped upG1530
√ εἰσπηδάω — to rush inVerbAorist Participle ActiveNominative Masculine Singular
anapēdaō (number supplied as eispēdaō): to spring up, to rush in An aorist participle of leaping, recorded by Mark alone. Pulpit hears an eyewitness behind it, "such as St. Peter would be." The Verifier's nearest lexical relative is the rushing in of the Philippian jailer at Acts 16:29, also a man who came at speed to ask what he must do.
ἦλθενēlthen[and] cameG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Indicative Active3rd Person Singular
erchomai: to come The main verb, aorist. In verse 46 the subject of this root was Jesus and His company arriving at Jericho; here it is a blind man arriving at Jesus. Between the two occurrences he has heard, cried, been rebuked, cried more, and been called.
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἸησοῦνIēsounJesusG2424
√ Ἰησοῦς — Jesus (iNounAccusative Masculine Singular
51

“What do you want Me to do for you?” Jesus asked. “Rabboni,” said the blind man, “let me see again.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Ti theleis poiēsō soi Kai ho Iēsous apokritheis autō eipen Rabbouni de eipen Ho typhlos autō hina anablepsō

Word by word18 · parsed
ΤίTiWhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
θέλειςtheleisdo you wantG2309
√ θέλω — to determine (as an active option from subjective impulseVerbPresent Indicative Active2nd Person Singular
thelō: to will, to determine Strong's: "to determine (as an active option from subjective impulse)." The question is put to a beggar's will. Maclaren reads it as love desiring to be besought in order that it may bestow.
ποιήσωpoiēsōMe to doG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Subjunctive Active1st Person Singular
poieō: to make or do Aorist subjunctive, deliberative. Ten verses earlier in this same chapter, James and John answered a nearly identical offer by asking for thrones; here the offer is answered by a man who asks only to see. Mark places the two requests on the same road to Jerusalem.
σοιsoifor youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
hoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἀποκριθεὶςapokritheisaskedG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Participle PassiveNominative Masculine Singular
apokrinomai: to answer Aorist passive participle in active sense, a Septuagintal turn of phrase. Pulpit's point is the pastoral one: Christ knew the need, but the need had to be said aloud, by him, in front of the crowd that had told him to be quiet.
αὐτῷautōG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
εἶπενeipenG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ΡαββουνιRabbouniRabboniG4462
√ ῥαββονί — corresponding to G4461 (ῥαββί)NounVocative Masculine Singular
rhabbouni: my master Rare: the Verifier finds the lexeme in two verses only, here and John 20:16, where Mary Magdalene says it to the risen Christ in the garden. Cambridge lists the gradations of honour, "Rab, Rabbi, Rabban, Rabboni," and Pulpit judges that the title still shows Bartimaeus had much to learn of Christ's divine character, though his faith was accepted as far as it went.
δὲdeG1161
√ δέ — but, and, etcConjunction
εἶπενeipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
HotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
τυφλὸςtyphlosblind [man]G5185
√ τυφλός — opaque (as if smoky), iAdjectiveNominative Masculine Singular
αὐτῷautōG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ἵναhinavvvG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
hina: in order that The conjunction that makes his whole reply a subordinate clause: no main verb, no demand, just a purpose hanging on Christ's question.
ἀναβλέψωanablepsōlet me see againG308
√ ἀναβλέπω — to look upVerbAorist Subjunctive Active1st Person Singular
anablepō: to look up, to see again The compound carries both senses, and the prefix matters: what he asks is not sight in the abstract but sight back, restoration, which implies he had once seen. The same verb returns as an aorist indicative in verse 52: he asked ἀναβλέψω and Mark reports ἀνέβλεψεν, the request granted in its own words.
52

“Go,” said Jesus, “your faith has healed you.” And immediately he received his sight and followed Jesus along the road.

Berean Standard Bible · CC0

Greek — tap a word ↓

Hypage Kai eipen ho Iēsous autō sou hē pistis sesōken se kai euthys aneblepsen kai ēkolouthei autō en tē hodō

Word by word20 · parsed
ὝπαγεHypageGoG5217
√ ὑπάγω — to lead (oneself) under, iVerbPresent Imperative Active2nd Person Singular
hypagō: to depart, go away Present imperative. Gill reports the Syriac reading "see" here and takes the dismissal as the grant of the request. The irony stands in the Greek as it is: the one word Jesus commands him is the one thing he does not do.
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
hoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
αὐτῷautōG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
σουsouyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
πίστιςpistisfaithG4102
√ πίστις — persuasion, iNounNominative Feminine Singular
pistis: persuasion, faith Strong's root sense is "persuasion," and what persuaded him was hearsay: he had only heard (verse 47). Henry presses the point that it is the faith and not the repetition that saves, "not thy repeated words, but thy faith; Christ setting thy faith to work."
σέσωκένsesōkenhas healedG4982
√ σώζω — to save, iVerbPerfect Indicative Active3rd Person Singular
sōzō: to save, to make whole Perfect indicative, the tense of an accomplished state that still holds. This is the word of Mark 5:34 and of the apostolic preaching, not a medical term, and Jesus attaches it to a faith formed on a rumour and a title. Gill reads it of body and soul together, and of spiritual sight given before bodily.
σεseyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
εὐθὺςeuthysimmediatelyG2112
√ εὐθέως — directly, iAdverb
eutheōs: directly, immediately Mark's signature adverb, and here it governs only the seeing. Nothing in the verse is immediate except the miracle.
ἀνέβλεψενaneblepsenhe received his sightG308
√ ἀναβλέπω — to look upVerbAorist Indicative Active3rd Person Singular
anablepō: to see again Aorist indicative answering the aorist subjunctive of verse 51 word for word. The thing asked is the thing given, in the same syllables.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἠκολούθειēkoloutheifollowedG190
√ ἀκολουθέω — properly, to be in the same way with, iVerbImperfect Indicative Active3rd Person Singular
akoloutheō: to follow, to be in the same way with Imperfect. Ellicott infers he went up with the travelling company to Jerusalem, which means the first thing his new eyes were used for was the road to the Passion. Henry: it is not enough to come to Christ for healing, "but, when we are healed, we must continue to follow him."
αὐτῷautō[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ἐνenalongG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
ὁδῷhodōroadG3598
√ ὁδός — a roadNounDative Feminine Singular
hodos: a road, way The last word of the unit and the last word of verse 46. He sat beside the road; he walks in it. Mark closes the frame with a preposition.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The road out of Jericho — 10:46

Mark opens with a historic present, ἔρχονται, and then with a genitive absolute that keeps Jesus grammatically alone in the act of departure, ἐκπορευομένου αὐτοῦ, with disciples and a "sufficient" crowd (ἱκανοῦ) added after. Cambridge fills in the setting from Geikie: Herodian palaces, an aqueduct of eleven arches, the Roman road running through, and the observation that the festival roads to Jerusalem "were much frequented at the time of the feasts, by beggars." Pulpit adds the local detail that the way from Jericho up to Jerusalem is the hilly one. Ellicott notices the name: Greek Timaeus with the Aramaic Bar, "a combination not found elsewhere," and Cambridge, citing Lange, reads the careful naming as a sign that this man was known to Mark's readers as a living monument of the miracle. Poole judges the named man was simply the more remarkable of two; Gill places the scene immediately after Zacchaeus. ⚙ The one word to keep is προσαίτης, the man who asks and keeps asking, a lexeme the Verifier finds in only one other verse, John 9:8, the other blind man who sat and begged.

ii. The cry the crowd tried to silence — 10:47-10:48

Everything he has is hearing. On a rumour he supplies a title the crowd never used: they say Ἰησοῦς ὁ Ναζαρηνός, he says Υἱὲ Δαυίδ. Gill marks the substitution precisely, that he did not use the common people's "Jesus of Nazareth" but the Messianic title, "nor did he ask for money, but for mercy," and Cambridge confirms that Son of David was "the popular designation of the Messiah." Maclaren, reading the same cry, hears "the clear insight into Christ's place and dignity" and notes the beggar builds a confidence on it, saying neither "if Thou wilt" nor "if Thou canst." Then the grammar of verse 48 does the theology: the many kept rebuking (imperfect ἐπετίμων, the verb used of demons and storms) that he might once shut up (aorist σιωπήσῃ), and he, πολλῷ μᾶλλον, kept crying (imperfect ἔκραζεν). Pulpit judges the crowd may have meant it reverently; Cambridge thinks they found the clamour ill-mannered; Benson turns it on the reader, that people "will not fail to rebuke all who, from a sense of their guilt, depravity, and misery, cry after the Saviour of sinners."

iii. He stood still, and the call came back — 10:49-10:50

One aorist participle halts the march to the cross: στὰς. Cambridge reads the halt as compassion, "in the fulness of His compassionate heart"; Pulpit reports Jerome's plainer reason, that He stood where a blind man could reach Him over level ground. Then Mark sounds φωνέω three times in one verse: Christ's command, the crowd's errand, the promise in the man's ear, "He is calling you." Ellicott notes that the better manuscripts give the vivid "Call him" and that the encouraging words are Mark's alone. The imperative ἔγειρε is the resurrection verb. Verse 50 is then three verbs of which only one is finite: he threw off (ἀποβαλὼν, a lexeme the Verifier finds in only two verses), he sprang up, he came. Pulpit hears an eyewitness in the leap, "such as St. Peter would be"; Cambridge names the garment the abba. Henry and Gill read the cloak as self-righteousness cast away; Barnes reads it the same way and honestly concedes the text "had no such original reference," and we keep his concession on the record.

iv. Love's question and a beggar's answer — 10:51

Τί σοι θέλεις ποιήσω; Ten verses earlier the same chapter had James and John answer a nearly identical offer by asking for the right and left hand of glory. Here the offer falls on a man who owns nothing and he asks only ἵνα ἀναβλέψω, not even a sentence, a purpose clause. Maclaren sets the question beside Saul's on the Damascus road and calls it "the voice of love, desiring to be besought in order that it may bestow." Pulpit explains why the obvious was asked at all: the confession of need and of faith had to be heard by the man himself and by those around him. Ellicott and Cambridge both weigh Ραββουνι: an augmentative of Rabbi, the highest gradation of honour he knew, occurring in only one other place, John 20:16; Pulpit adds the sober note that the title still shows how much Bartimaeus had to learn of the divine character of his Healer, "but his faith is accepted."

v. Saved, and on the road behind Him — 10:52

The verdict is a perfect tense: ἡ πίστις σου σέσωκέν σε, "your faith has saved you," and the object of that faith was a title learned by hearsay. Henry insists on the distinction, "not thy repeated words, but thy faith; Christ setting thy faith to work." Gill takes σώζω in its full range, that "he was saved, both in soul and body," and that his spiritual sight preceded his bodily. Then the two tenses part company: ἀνέβλεψεν is aorist and instantaneous, answering his own subjunctive syllable for syllable, while ἠκολούθει is imperfect and unfinished. Cambridge lists Mark's eight graphic touches and ends with the man who "followed in the pilgrim train"; Ellicott reasonably infers he went up with the company to Jerusalem, which is to say into Passion week. The last word of the unit is ὁδῷ, and the first description of the man was that he sat beside the road.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Under Sola Scriptura, offered to be tested. Mark has just spent a chapter on people who could see perfectly well and understood nothing: disciples arguing about greatness while Jesus tells them for the third time that He will be killed, and two of them asking outright for thrones. Then a blind beggar, sitting still beside the road with one garment to his name, hears a rumour and gets the confession right. He calls Jesus Son of David, which is the thing the crowd calling Him the Nazarene had not said, and he goes on saying it after being told to be quiet. ⚙ Our reading is that Mark has arranged the contrast deliberately: the same question, "what do you want me to do for you," is put to the sons of Zebedee and to Bartimaeus, and the man with no eyes is the one who answers it well. Notice what faith consists of here. He had heard, and that is all; he had no sign, no touch, no promise addressed to him by name. On that he threw away the cloak he could not replace before anyone had told him he would be healed. Christ's word over him is not "you are healed" but "your faith has saved you," a perfect tense of the verb the rest of the New Testament uses for salvation, spoken before his eyes opened. And the dismissal is not obeyed: he is told to go, and instead he is found in the road, following, in a tense Greek uses for what has not stopped. ⚙ We take that final imperfect to be the point of the whole unit, and we hold it as our own fallible judgement rather than a claim that Mark says so: sight was given in an instant, and discipleship was not given in an instant but begun. The road he now walks leads to Jerusalem, and Jesus has already said three times what waits there. The last thing a healed man does with new eyes in this Gospel is follow the Son of David toward the cross.

The pull line set beside this reading is our own synthesis, not a verse of Scripture.

He asked for eyes and was given a road; the sight came in an instant, the following did not.

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

Rabboni: the only other man who hears it says it to a risen Christ verbal / quotation: confirmed

The untranslated Aramaic Ραββουνι (G4462) occurs in only two verses in the New Testament. Here a blind beggar says it to Jesus on the road out of Jericho; at John 20:16 Mary Magdalene says it in the garden to the Lord she had taken for a gardener, and in both cases the speaker has just had something restored that was thought lost. Ellicott, who notes the word "occurring in these two passages only," treats it as an augmentative of Rabbi expressing greater reverence and as one more instance of Mark's fondness for "reproducing the very syllables that were spoken." Cambridge sets the gradations of honour in order, Rab, Rabbi, Rabban, Rabboni, and marks the same double occurrence. The Verifier confirms the lexeme is shared and rare.

John 20:16

basis: Verifier: shared Greek lexeme G4462 rhabbouni, in 2 vv only (Mark 10:51 and John 20:16). A genuinely rare verbal link between two Greek texts; no citation of one by the other is claimed.

Throwing off: the one thing the New Testament tells you not to cast away verbal / quotation: confirmed

ἀποβαλὼν (G577) is found in only two verses. Bartimaeus throws off his cloak to get to Christ; Hebrews 10:35 says "do not throw away your confidence." ⚙ The juxtaposition is lexical and we do not claim Hebrews has Mark in view. What it does show is the vocabulary's range: the verb of a decisive, deliberate discarding is used once of a beggar shedding his only possession for the sake of Christ and once of the boldness a persecuted church must refuse to shed. Barnes, Henry and Gill all preach the cloak as the garment of one's own righteousness, and Barnes alone is candid that the text "had no such original reference."

Hebrews 10:35

basis: Verifier: shared Greek lexeme G577 apoballō, in 2 vv only (Mark 10:50 and Hebrews 10:35). Rare shared lexeme between two Greek texts; explicitly not a quotation in either direction.

The blind man who sat and begged verbal / quotation: confirmed

προσαίτης and its cognate (G4319) appear in only two verses, and both of them are about a blind beggar whom a crowd has to identify: here, and John 9:8, "Is not this he who sat and begged?" The shared frame runs further than the word. Both men are named or marked out by their sitting (G2521 κάθημαι), both are put under pressure by bystanders, and both end up confessing more about Jesus than the crowd around them will. The Verifier records both lexemes as shared.

John 9:8

basis: Verifier: shared Greek lexemes G4319 prosaiteō, in 2 vv only, plus G2521 kathēmai (in 89 vv). The rare first lexeme carries the link; both texts are Greek and neither cites the other.

The Nazarene who says "rise" structural / thematic: confirmed

The crowd's title in verse 47, Ναζαρηνός (G3479), is a rare word of six verses and a Markan habit. The Verifier pairs this unit with Mark 16:6, which carries both that lexeme and ἐγείρω (G1453), the verb the bystanders use in verse 49 when they tell the beggar to get up. ⚙ We read this as vocabulary holding rather than allusion: Mark has the angel at the tomb use the same flat local title the Jericho crowd used, and the imperative "rise" that lifts a beggar off the roadside is the verb of "he is risen." No citation is claimed, and the frequency of ἐγείρω (138 verses) is far too high to carry one.

Mark 16:6

basis: Verifier: shared Greek lexemes G3479 Nazarēnos (in 6 vv) and G1453 egeirō (in 138 vv). The rare title is shared, but the link is an intra-Markan pattern of vocabulary, not a quotation, so we tier it structural rather than verbal.

One man or two, entering or leaving Jericho flagged: verify source

The Verifier supplies lexical bases for Matthew 20:29-31 and Luke 18:35-39 (shared ὁδός, υἱός, κράζω, Δαβίδ, παρά, κάθημαι, and at Matthew 20:29 the rare Ἱεριχώ and ἐκπορεύομαι), so the Synoptic parallel is real. What is contested is the harmonisation, and the commentators say so themselves. Matthew has two men, Mark and Luke one; Matthew and Mark place the cure on the way out of Jericho, Luke as He drew near. Poole, Cambridge and Pulpit each offer a reconciliation, Pulpit suggesting a first unheard appeal at the entrance and a second at the gate the next day, and adding that "it is of course possible that St. Luke may refer to another case altogether." Maclaren surveys the attempts and concludes that "none of them are altogether satisfactory," while insisting the discrepancy touches theories of inspiration rather than the credibility of the accounts. ⚙ We flag rather than settle it.

Matthew 20:29 · Matthew 20:30 · Matthew 20:31 · Luke 18:35 · Luke 18:39

basis: Verifier supplies shared lexemes (Matthew 20:29: G2410 Ἱεριχώ in 6 vv, G1607 ekporeuomai in 33 vv, G3793 ochlos; Luke 18:35 and 18:39: G3598 hodos, G2521 kathēmai, G2896 krazō, G1138 Dabid), so a Greek verbal relation exists. Flagged because the identification of Luke's scene with Mark's, and the number of men healed, are disputed among the sourced commentators (Maclaren: none of the proposed harmonisations is satisfactory; Pulpit: Luke may refer to another case altogether).

Son of David: the title he shouted and the promise it came from structural / thematic: confirmed

The cry of verses 47 and 48 is Υἱὲ Δαυίδ, and Cambridge and Gill both identify it as the standing popular name for the Messiah. Its content is the dynastic oath of 2 Samuel 7:12-16, the shoot from the stump of Jesse who judges for the poor in Isaiah 11:1-10, and the righteous Branch of Jeremiah 23:5. The form of the cry, mercy asked of a superior with no ground offered, is the form of Psalm 51:1 and Psalm 123:3. ⚙ Mark quotes none of these texts. The link is one of title and posture, and because it crosses from Greek into Hebrew it cannot be established by shared Strong's numbers at all; we therefore tier it structural and claim no quotation.

2 Samuel 7:12-16 · Isaiah 11:1-10 · Jeremiah 23:5 · Psalm 51:1 · Psalm 123:3

basis: Cross-Testament (Greek to Hebrew): shared Strong's lexemes are impossible in principle, so no verbal tier is available. Basis is the messianic title Son of David, identified as such by Cambridge and Gill, standing on the Davidic promise texts, together with the supplicatory pattern of the mercy psalms. No formal quotation in Mark.

Then the eyes of the blind shall be opened typological

The sign Bartimaeus asks for is one of the named marks of the age Israel was promised: eyes of the blind opened at Isaiah 35:5, prisoners and the blind brought out at Isaiah 42:7, and the LORD who "opens the eyes of the blind" at Psalm 146:8, a verse that stands beside the LORD's care for the oppressed and the stranger. ⚙ Our reading is figural: the one who does on the Jericho road what the prophets said God would do is doing more than answering a beggar. Pulpit records that six healings of the blind are reported in the Gospels, which makes this not an isolated wonder but a repeated signature. Mark makes no citation here and we claim none; the reading is typological and cannot be verbal, since the texts are in different languages.

Isaiah 35:5 · Isaiah 42:7 · Psalm 146:8

basis: Cross-Testament figural reading (Greek to Hebrew), so no shared Strong's lexeme is possible and no verbal tier is available. Basis: the prophetic sign of opened blind eyes as a work of the LORD, read figurally of the Son of David who performs it. Ancient and widely-held as a Christian reading; no quotation is present in Mark's text.

Jericho, and the walls that fell by faith structural / thematic: confirmed

The place-name Ἱεριχώ (G2410) is rare, six verses, and the Verifier pairs this unit with Hebrews 11:30, "by faith the walls of Jericho fell," which also shares πίστις (G4102), the word Jesus uses in verse 52. Cambridge independently recalls the city's history at this point, "taken by Joshua," refounded under Hiel, visited by Elisha and Elijah. ⚙ We decline a verbal tier despite the rare lexeme: a shared place-name plus one of the commonest theological nouns in the New Testament is a coincidence of setting, not a citation. What is worth saying is only this, and we say it as our own reading: at Jericho, faith once brought a wall down, and at Jericho faith once opened a pair of eyes.

Hebrews 11:30

basis: Verifier: shared Greek lexemes G2410 Ἱεριχώ (in 6 vv) and G4102 pistis (in 227 vv). Deliberately downgraded from verbal: the rare lexeme is only a place-name and the second is very common, so the basis is a shared setting and motif, not a quotation.

Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Son of David who does what only the LORD was said to do ancient/widely-held

⚙ The unit turns on a title and a sign that belong to two different promise-streams, and Mark lets one man put them together. The title is dynastic: Son of David, the heir of the oath in 2 Samuel 7:12-16 and the Branch of Jeremiah 23:5, and Cambridge and Gill both record that this was the standing Messianic designation, while Maclaren hears in the cry "the clear insight into Christ's place and dignity" over against a crowd that knew only "Jesus of Nazareth." The sign is divine: opening the eyes of the blind is what the LORD does in Psalm 146:8 and what marks the promised age in Isaiah 35:5. Henry states the connection as a rule of coming to Christ at all, that we should "look to him as the promised Messiah," and Geneva puts the whole narrative in one line, that "Only Christ being called upon by faith heals our blindness." This is the ordinary, ancient reading of the passage among the commentators here.

Mark 10:47 · 2 Samuel 7:12-16 · Jeremiah 23:5 · Isaiah 35:5 · Psalm 146:8

Saved, and told so before he could see ancient/widely-held

⚙ The word Christ pronounces is σέσωκέν, the perfect of σώζω, and He pronounces it before Mark reports the opening of the eyes. The verb is the ordinary New Testament word for salvation, which is why Gill refuses to halve it and holds that "he was saved, both in soul and body," with spiritual sight given before bodily. Henry guards the same ground from another side: it is "not thy repeated words, but thy faith; Christ setting thy faith to work." ⚙ Our own reading is that Mark has placed a whole doctrine of justification inside a tense. The man is declared saved on the ground of a faith built on hearsay and a title, while he is still blind, still standing there with no cloak, having received nothing yet. The healing follows the verdict; it does not earn it. The widely-held part of this is Gill's double sense of σώζω; the reading of the tense order as deliberate is ours.

Mark 10:52 · Mark 5:34

The last man healed on the road, walking into Passion week novel

⚙ This is the final healing Mark records before Jerusalem, and it is set inside a departure: ἐκπορευομένου αὐτοῦ, on the last march, after three announcements of the cross. Maclaren places it exactly, that Jesus "had paused to win Zacchaeus, and now He has resumed His march to His Cross," a week from Calvary. Ellicott infers from the closing imperfect that Bartimaeus "was one of those who went up with the travelling company to Jerusalem," and suggests his new-found sight qualified him to be an eye-witness of the week that followed; Cambridge has him "in the pilgrim train." ⚙ Our reading, offered as ours, is that Mark's closing frame is christological and not merely tidy: the blind man who sat beside the road ends walking in it, behind a Christ whose own way leads to a cross, so that the gift of sight is immediately spent on following the crucified. We mark this framing novel, because the sourced voices give the itinerary and the following but do not draw this conclusion in these terms.

Mark 10:46 · Mark 10:52 · Mark 10:32-34

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. Two variant points are sourced and left open. Ellicott reports that "the later MSS. have the definite article before 'blind,' as though he were well known and conspicuous," and that the better manuscripts give the more vivid direct command "Call him" in verse 49 rather than "commanded him to be called"; Cambridge notes the same at 49. At verse 50 the reading behind the interlinear is the strong ἀναπηδήσας (sprang up), which Cambridge calls "a better reading" against the weaker "he rose," and Ellicott says the Greek of the better manuscripts "is much stronger than the English 'rose.'" Our literal rendering follows the printed interlinear.

Lexicon data. One mismatch in the sourced apparatus should be visible to the reader rather than smoothed over: the surface at Mark 10:50 word 6 is ἀναπηδήσας, but the Strong's number supplied is G1530, whose headword in the brief's lexicon is εἰσπηδάω, "to rush in" (the number the Verifier then follows to Acts 16:29). We have reported the sense of the printed participle and named the discrepancy rather than pretending the number and the word agree. Similarly, the interlinear spells the name Δαυὶδ / Δαυίδ while the Strong's headword is given as Δαβίδ (G1138); this is an editional spelling difference only.

Sources. Barnes, JFB and Poole largely defer to their own notes on Matthew 20:29-34, so their entries here are thin by their own design, and JFB contributes only a cross-reference, which is why no JFB excerpt appears in this unit. Matthew Henry's paragraph is a single note covering 10:46-52 and is therefore repeated in the sourced text under each verse; we have quoted it once. Maclaren's exposition on 10:46 is capped in the brief (roughly fourteen thousand eight hundred further characters were not available to us), so our use of him is limited to the portion actually in hand. Two evident transcription artifacts in the source text are worth naming so no one treats them as evidence: Cambridge's note on verse 47 opens "Song of Solomon of David" where "Son of David" is meant, Pulpit's note on verse 50 prints "ira-pediment" for "impediment," and Cambridge's note on verse 46 cites the fall of Jericho as "Mark 2:6" where Joshua 6 is plainly meant.

What is uncertain. The Synoptic harmonisation (one blind man or two, entering Jericho or leaving) is unresolved in the sources themselves and is flagged, not settled, in the threads. Ellicott's further note that Bartimaeus appears in the apocryphal Gospel of Nicodemus as a defence witness at the trial is late legend and carries no weight here. The allegorical reading of the cast-off cloak, shared by Henry, Gill and Barnes, is application rather than exegesis, and we have kept Barnes's own admission that the text "had no such original reference." Every ⚙ paragraph in this unit is fallible synthesis and is offered to be tested against the text.

= human, public-domain source, quoted and named. = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)