KJV: They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.
YLT: and they said to him, 'Grant to us that, one on thy right hand and one on thy left, we may sit in thy glory;'
Darby: And they said to him, Give to us that we may sit, one on thy right hand, and one on thy left hand, in thy glory.
ASV: And they said unto him, Grant unto us that we may sit, one on thy right hand, and one on thy left hand, in thy glory.
| Οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| εἶπαν | they said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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| αὐτῷ | to Him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Δὸς | Grant |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: διδῶ Sense: to give. |
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| ἡμῖν | to us |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| εἷς | one |
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Parse: Adjective, Nominative Masculine Singular Root: εἷς Sense: one. |
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| σου | of [us] |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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| ἐκ | at |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| δεξιῶν | [Your] right hand |
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Parse: Adjective, Genitive Neuter Plural Root: δεξιός Sense: the right, the right hand. |
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| ἐξ | at |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| ἀριστερῶν | [Your] left hand |
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Parse: Adjective, Genitive Neuter Plural Root: ἀριστερός Sense: left. |
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| καθίσωμεν | we might sit |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: καθίζω Sense: to make to sit down. |
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| δόξῃ | glory |
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Parse: Noun, Dative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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| σου | of You |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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Greek Commentary for Mark 10:37
Matthew 20:21 has “in thy kingdom.” See note on Matthew 20:20 for the literal interpretation of Matthew 19:28. They are looking for a grand Jewish world empire with apocalyptic features in the eschatological culmination of the Messiah‘s kingdom. That dream brushed aside all the talk of Jesus about his death and resurrection as mere pessimism. [source]
Reverse Greek Commentary Search for Mark 10:37
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]