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parallelVerse INT GEN EXO LEV NUM DEU JOS JDG RUTH 1SA 2SA PSA AMOS HOS 1KI 2KI 1CH 2CH PRO ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL JOB YHN MARK MAT LUKE ACTs YAC GAL 1TH 2TH 1COR 2COR ROM COL PHM EPH PHP 1TIM TIT 1PET 2PET 2TIM HEB YUD 1YHN 2YHN 3YHN REV
Mark Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16
Mark 10 V1 V3 V5 V7 V9 V11 V13 V15 V17 V19 V21 V23 V25 V27 V29 V31 V33 V35 V37 V39 V41 V43 V45 V49 V51
Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) When he heard that it was Yeshua from Nazareth going past, he yelled out, “Yeshua, promised descendant of David, help me please.”
OET-LV And having_heard that it_is Yaʸsous/(Yəhōshūˊa) the from_Nazaret, he_began to_be_crying_out and to_be_saying:
son of_Dawid/(Dāvid), Yaʸsous, show_mercy to_me.
SR-GNT Καὶ ἀκούσας ὅτι ˚Ἰησοῦς ὁ Ναζωραῖός ἐστιν, ἤρξατο κράζειν καὶ λέγειν, “Υἱὲ Δαυὶδ, ˚Ἰησοῦ, ἐλέησόν με.” ‡
(Kai akousas hoti ˚Yaʸsous ho Nazōraios estin, aʸrxato krazein kai legein, “Huie Dawid, ˚Yaʸsou, eleaʸson me.”)
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, magenta:vocative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULT And having heard that it is Jesus the Nazarene, he began to cry out and to say, “Son of David, Jesus, have mercy on me!”
UST When he heard people say that Jesus from Nazareth was passing by, he shouted, “Jesus! You who are descended from King David, help me!”
BSB When he heard that it was Jesus of Nazareth, he began to cry out, “Jesus, Son of David, have mercy on me!”
BLB And having heard that it is Jesus of Nazareth, he began to cry out and to say, "Jesus, Son of David, have mercy on me."
AICNT And when he heard that it was Jesus the Nazarene, he began to cry out and say, “Son of David, Jesus, have mercy on me!”
OEB Hearing that it was Jesus the Nazarene, he began to call out, ‘Jesus, Son of David, take pity on me.’
2DT Hearing that it’s Yēsous, the Nazarēnos [Nazarene], he began to cry out and to say, “Dauid’s [David’s] Son, Yēsous, show compassion on me!”
WEBBE When he heard that it was Jesus the Nazarene, he began to cry out and say, “Jesus, you son of David, have mercy on me!”
WMBB When he heard that it was Yeshua the Nazarene, he began to cry out and say, “Yeshua, you son of David, have mercy on me!”
NET When he heard that it was Jesus the Nazarene, he began to shout, “Jesus, Son of David, have mercy on me!”
LSV and having heard that it is Jesus the Nazarene, he began to cry out, and to say, “The Son of David—Jesus! Deal kindly with me”;
FBV When he heard it was Jesus of Nazareth, he started shouting out, “Jesus, son of David, please have mercy on me!”
TCNT When he heard that it was Jesus of Nazareth, he began to cry out, “Son of David, Jesus, have mercy on me!”
T4T When he heard people say that Jesus from Nazareth was passing by, he shouted, “Jesus! You who are the Messiah descended from King David, ◄be merciful to/help► me!”
LEB And when he[fn] heard that it was Jesus the Nazarene, he began to cry out and say, “Jesus, Son of David, have mercy on me!”
10:47 *Here “when” is supplied as a component of the participle (“heard”) which is understood as temporal
BBE And when it came to his ears that it was Jesus of Nazareth, he gave a cry, and said, Jesus, Son of David, have mercy on me.
Moff No Moff MARK book available
Wymth Hearing that it was Jesus the Nazarene, he began to cry out, "Son of David, Jesus, have pity on me."
ASV And when he heard that it was Jesus the Nazarene, he began to cry out, and say, Jesus, thou son of David, have mercy on me.
DRA Who when he had heard, that it was Jesus of Nazareth, began to cry out, and to say: Jesus son of David, have mercy on me.
YLT and having heard that it is Jesus the Nazarene, he began to cry out, and to say, 'The Son of David — Jesus! deal kindly with me;'
Drby And having heard that it was Jesus the Nazaraean, he began to cry out and to say, O Son of David, Jesus, have mercy on me.
RV 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.
Wbstr 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.
KJB-1769 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.
KJB-1611 And when he heard that it was Iesus of Nazareth, he began to cry out, and say, Iesus thou Sonne of Dauid, haue mercie on me.
(Modernised spelling is same as from KJB-1769 above, apart from punctuation)
Bshps And when he hearde that it was Iesus of Nazareth, he beganne to cry, and say: Iesus, thou sonne of Dauid, haue mercy on me.
(And when he heard that it was Yesus/Yeshua of Nazareth, he began to cry, and say: Yesus/Yeshua, thou/you son of David, have mercy on me.)
Gnva And when hee heard that it was Iesus of Nazareth, he began to crye, and to say, Iesus the Sonne of Dauid, haue mercy on me.
(And when he heard that it was Yesus/Yeshua of Nazareth, he began to cry, and to say, Yesus/Yeshua the Son of David, have mercy on me. )
Cvdl And wha he herde that it was Iesus of Nazareth, he beganne to crie and saye: Iesu thou sonne of Dauid haue mercy vpon me.
(And wha he heard that it was Yesus/Yeshua of Nazareth, he began to cry and say: Yesu thou/you son of David have mercy upon me.)
TNT And when he hearde that it was Iesus of Nazareth he began to crye and to saye: Iesus the sonne of David have mercy on me.
(And when he heard that it was Yesus/Yeshua of Nazareth he began to cry and to say: Yesus/Yeshua the son of David have mercy on me. )
Wycl And whanne he herde, that it is Jhesus of Nazareth, he bigan to crie, and seie, Jhesu, the sone of Dauid, haue merci on me.
(And when he heard, that it is Yhesus of Nazareth, he began to cry, and say, Yhesu, the son of David, have mercy on me.)
Luth Und da er hörete, daß es JEsus von Nazareth war, fing er an zu schreien und zu sagen: JEsu, du Sohn Davids, erbarme dich mein!
(And there he heard, that it Yesus from Nazareth was, caught he at to schreien and to say: YEsu, you son Davids, erbarme you/yourself mein!)
ClVg Qui cum audisset quia Jesus Nazarenus est, cœpit clamare, et dicere: Jesu fili David, miserere mei.[fn]
(Who when/with audisset because Yesus Nazarenus it_is, cœpit clamare, and dicere: Yesu son David, miserere my/mine. )
10.47 Qui cum audisset. Populus gentium audita fama Christi, cujus particeps quærebat fieri, contradicebant multi, primo Judæi post etiam gentiles, ne illuminandus sanandusque mundus Christum invocaret, nec tamen ad vitam præordinatos æternam poterat impugnantium furor prohibere. Fili David. HIER. Per merita patriarcharum illuminatur Judaicus populus, cui adest misericors Deus et miserator illuminans cæcos et erigens elisos.
10.47 Who when/with audisset. Populus gentium audita fama of_Christ, cuyus particeps quærebat fieri, contradicebant multi, primo Yudæi after also gentiles, not illuminandus sanandusque mundus Christum invocaret, but_not tamen to life præordinatos eternal poterat impugnantium furor prohibere. Fili David. HIER. Per merita patriarcharum illuminatur Yudaicus populus, cui adest misericors God and miserator illuminans cæcos and erigens elisos.
UGNT καὶ ἀκούσας ὅτι Ἰησοῦς ὁ Ναζαρηνός ἐστιν, ἤρξατο κράζειν καὶ λέγειν, Υἱὲ Δαυεὶδ, Ἰησοῦ, ἐλέησόν με.
(kai akousas hoti Yaʸsous ho Nazaraʸnos estin, aʸrxato krazein kai legein, Huie Daueid, Yaʸsou, eleaʸson me.)
SBL-GNT καὶ ἀκούσας ὅτι Ἰησοῦς ὁ ⸀Ναζαρηνός ἐστιν ἤρξατο κράζειν καὶ λέγειν· ⸀Υἱὲ Δαυὶδ Ἰησοῦ, ἐλέησόν με.
(kai akousas hoti Yaʸsous ho ⸀Nazaraʸnos estin aʸrxato krazein kai legein; ⸀Huie Dawid Yaʸsou, eleaʸson me.)
TC-GNT Καὶ ἀκούσας ὅτι Ἰησοῦς ὁ [fn]Ναζωραῖός ἐστιν, ἤρξατο κράζειν καὶ λέγειν, [fn]Ὁ υἱὸς [fn]Δαυίδ, Ἰησοῦ, ἐλέησόν με.
(Kai akousas hoti Yaʸsous ho Nazōraios estin, aʸrxato krazein kai legein, Ho huios Dawid, Yaʸsou, eleaʸson me. )
10:47 ναζωραιος 97.6% ¦ ναζαρηνος CT 1%
10:47 ο υιος ¦ υιε ANT CT
10:47 δαυιδ ¦ δαβιδ HF TR ¦ δαυειδ TH WH
Key for above GNTs: red:words differ (from our SR-GNT base).
10:46-52 The healing of blind Bartimaeus is the last healing miracle recorded in Mark. This event and the healing of the blind man in 8:22-26 form bookends around this section (see Mark Book Introduction, “Literary Features”). It is also a bridge to Jesus’ entrance into Jerusalem as Israel’s Messiah in 11:1-11. Bartimaeus’s confession (Jesus, Son of David) prepares the reader for the confession of the people upon Jesus’ arrival in Jerusalem (11:10).
Note 1 topic: figures-of-speech / quotations
ἀκούσας ὅτι Ἰησοῦς ὁ Ναζαρηνός ἐστιν
/having/_heard that Jesus the (Some words not found in SR-GNT: καὶ ἀκούσας ὅτι Ἰησοῦς ὁ Ναζωραῖός ἐστιν ἤρξατο κράζειν καὶ λέγειν Υἱὲ Δαυὶδ Ἰησοῦ ἐλέησόν με)
It may be more natural in your language to have a direct quotation here. Alternate translation: “having heard, ‘It is Jesus the Nazarene,’”
Note 2 topic: figures-of-speech / metaphor
Υἱὲ Δαυεὶδ
Son (Some words not found in SR-GNT: καὶ ἀκούσας ὅτι Ἰησοῦς ὁ Ναζωραῖός ἐστιν ἤρξατο κράζειν καὶ λέγειν Υἱὲ Δαυὶδ Ἰησοῦ ἐλέησόν με)
Here, the word Son means a male descendant. It does not mean that Jesus was the direct son of David. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Descendant of David” or “You who are descended from David”
Note 3 topic: figures-of-speech / explicit
Υἱὲ Δαυεὶδ
Son (Some words not found in SR-GNT: καὶ ἀκούσας ὅτι Ἰησοῦς ὁ Ναζωραῖός ἐστιν ἤρξατο κράζειν καὶ λέγειν Υἱὲ Δαυὶδ Ἰησοῦ ἐλέησόν με)
David was Israel’s most important king, and God had promised him that one of his descendants would be the Messiah. So the title Son of David implicitly meant “Messiah.” If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Messiah”
Note 4 topic: figures-of-speech / imperative
ἐλέησόν με
show_mercy ˱to˲_me
The phrase have mercy is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add a word such as “please” to make this clear. Alternate translation: “I ask that you have mercy on me”
Note 5 topic: figures-of-speech / abstractnouns
ἐλέησόν με
show_mercy ˱to˲_me
If your language does not use an abstract noun for the idea of mercy, you could express the same idea in another way. Alternate translation: “be merciful to me”
Note 6 topic: figures-of-speech / explicit
ἐλέησόν με
show_mercy ˱to˲_me
The Bartimaeus assumes that Jesus will know that he is asking to be healed. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “have mercy on me and heal me” or “be merciful to me by healing me”
Much like the difficulties of discerning the Israelites’ journey to the Promised Land (see here), the task of reconciling the four Gospel accounts of Jesus’ final journey to Jerusalem into one coherent itinerary has proven very challenging for Bible scholars. As with many other events during Jesus’ ministry, the accounts of Matthew, Mark, and Luke (often referred to as the Synoptic Gospels) present a noticeably similar account of Jesus’ final travels, while John’s Gospel presents an itinerary that is markedly different from the others. In general, the Synoptic Gospels present Jesus as making a single journey to Jerusalem, beginning in Capernaum (Luke 9:51), passing through Perea (Matthew 19:1-2; Mark 10:1) and Jericho (Matthew 20:29-34; Mark 10:46-52; Luke 18:35-19:10), and ending at Bethany and Bethphage, where he enters Jerusalem riding on a donkey (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-44). John, on the other hand, mentions several trips to Jerusalem by Jesus (John 2:13-17; 5:1-15; 7:1-13; 10:22-23), followed by a trip to Perea across the Jordan River (John 10:40-42), a return to Bethany where he raises Lazarus from the dead (John 11), a withdrawal to the village of Ephraim for a few months (John 11:54), and a return trip to Bethany, where he then enters Jerusalem riding on a donkey (John 12:1-19). The differences between the Synoptics’ and John’s accounts are noteworthy, but they are not irreconcilable. The Synoptics, after noting that Jesus began his trip at Capernaum, likely condensed their accounts (as occurs elsewhere in the Gospels) to omit Jesus’ initial arrival in Jerusalem and appearance at the Festival of Dedication, thus picking up with Jesus in Perea (stage 2 of John’s itinerary). Then all the Gospels recount Jesus’ trip (back) to Bethany and Jerusalem, passing through Jericho along the way. Likewise, the Synoptics must have simply omitted the few months Jesus spent in Ephraim to escape the Jewish leaders (stage 4 of John’s itinerary) and rejoined John’s account where Jesus is preparing to enter Jerusalem on a donkey.