Mark 10:47

10:47-48 Bartimaeus heard: Jesus’ great fame had spread to Jericho, even as it had spread to Gentile areas (3:8). • Jesus, Son of David: Mark does not explain how Bartimaeus knew of Jesus’ Davidic ancestry. Perhaps he knew that Jesus was the Messiah. The blind man, however, did not here associate this title with political or military goals as did the vast majority of people in his day. Instead, Bartimaeus focused on the fact that Jesus was concerned with bringing God’s Kingdom to the poor, maimed, lame, and blind, and he requested mercy and healing (10:51)—which was in harmony with Jesus’ own understanding (cp. Luke 4:18-19).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 10:47. Ὁ Υἱὸς Δαυὶδ, Ἰησοῦ, Thou Son of David, Jesus) See App. Crit. Ed. ii. on this passage.[22] It was a great instance of faith that the blind man calls Him Son of David, whereas the people announced Jesus to him as Jesus of Nazareth.—[ἘΛΈΗΣΌΝ ΜΕ, have mercy on me) This is the very marrow of all real prayers.—V. g.]

[22] Lachm. reads Υἱὲ with BCLΔ. Tisch. ὁ Υἱὸς with AD, Orig. 3,734 (except that the two last authorities omit ὁ). L and Orig. omit Ἰησοῦ.—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 10:47 . υἱὲ Δαβίς : this in all three narratives, the popular name for Messiah.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

47. Son of David] This was the popular designation of the Messiah. He may have heard of the recent resurrection of Lazarus, which took place in his own neighbourhood.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he casting away his garment,.... His upper garment, and which no doubt was little worth; though this he did, that he might make the quicker dispatch to Christ:

rose; from off the bank, or ground, whereon he sat, in an instant: and "sprung up", as the Vulgate Latin, and Beza's ancient copy read, with great nimbleness, and in haste:

and came to Jesus; being led by the persons that were sent to call him. It may be observed from hence, that such who are effectually called by the grace of Christ, of which this man was an emblem, hate the garment spotted with the flesh; and: put off the old man, as to the former conversation, being called by an holy God, with an holy calling, to holiness in heart and life; and that by the Gospel, which teaches to deny sin, and live a holy conversation: and these also cast away the garment of their own righteousness, it being as fig leaves, a spider's web, filthy rags, and a beggarly robe, as this man's was; and come nakedly to Christ, for righteousness, and renounce their own in point of justification, that being an hinderance to their coming to him for his. The Gospel reveals a better righteousness to them than their own, more suitable to them, who are called from the dunghill, to sit among princes, and to inherit the throne of glory; and then such rise in the strength of grace, and come forth to Christ, for righteousness, peace, pardon, life, and salvation.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me.

Ver. 47. {See Trapp on "Mat 20:29"} {See Trapp on "Mat 20:30"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

47. Ναζαρηνός ([2382][2383][2384][2385]) rather than Ναζωραῖος ([2386][2387][2388][2389][2390]).

[2382] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2383] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[2384] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[2385] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

[2386] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2387] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[2388] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[2389] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[2390] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

47. ὁ Ναζαρηνός. See crit. note and on Mar 1:24.

ἤρξατο κράζειν. Here, as in Mar 10:28; Mar 10:32; Mar 10:41, Mk’s favourite ἤρξ. is omitted, not only by Mt., but by Lk., who often has it.

Υἱὲ Δαυείδ. This form of address is here in all three twice. It implies that “Jesus of Nazareth” is believed to be the Messiah; and the Messiah would give sight to the blind (Isa 61:1). It is remarkable that a blind beggar should, in this Gospel, be the first to give Jesus this title. But the thought was in the air; the beggar shouted what many people were debating in themselves or with one another (Lagrange). The expression occurs again Mar 12:35 = Mat 22:42 = Luk 20:41, and nowhere else in Mk or Lk. Mt. has it several times, Jn never. Dalman, Words, pp. 319 f.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

47. Καὶ ἀκούσας ὅτι Ἰησοῦς ὁ Ναζαρηνός ἐστιν, ἤρξατο κράζειν καὶ λέγειν, υἱὲ Δαυείδ, Ἰησοῦ, ἐλέησόν με—And having heard that it is Jesus the Nazarene, he began to cry, and to say, thou Son of David, Jesus, have mercy on me.

Ναζαρηνός, instead of Ναζωραῖος, Tisch. Treg. WH. RV. BL Δ 1, 118, 209, most mss. Lat. Vet. Vulg. υἱὲ, instead of ὁ υἱὸς, Tisch. Treg. WH. א BCLM marg. Δ.

Jesus of Nazareth, and Son of David are both unfamiliar titles, the former occurring now for the first time since 1:24, and the latter only here. Jesus of Nazareth is intended by the multitude to identify him. Son of David is a distinctly Messianic title, the use of which here, however, we must not suppose is individual and peculiar. It reflects the sentiment of the multitude, who mean to make this a triumphal progress to Jerusalem, though as yet they are preserving a policy of silence.1

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.