KJV: But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?
YLT: and Jesus said to them, 'Ye have not known what ye ask; are ye able to drink of the cup that I drink of, and with the baptism that I am baptized with -- to be baptized?'
Darby: And Jesus said to them, Ye do not know what ye ask. Are ye able to drink the cup which I drink, or be baptised with the baptism that I am baptised with?
ASV: But Jesus said unto them, Ye know not what ye ask. Are ye able to drink the cup that I drink? or to be baptized with the baptism that I am baptized with?
| Ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| εἶπεν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| οἴδατε | you know |
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Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: οἶδα Sense: to see. |
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| αἰτεῖσθε | you ask |
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Parse: Verb, Present Indicative Middle, 2nd Person Plural Root: αἰτέω Sense: to ask, beg, call for, crave, desire, require. |
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| δύνασθε | Are you able |
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Parse: Verb, Present Indicative Middle or Passive, 2nd Person Plural Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| πιεῖν | to drink |
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Parse: Verb, Aorist Infinitive Active Root: πίνω Sense: to drink. |
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| ποτήριον | cup |
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Parse: Noun, Accusative Neuter Singular Root: ποτήριον Sense: a cup, a drinking vessel. |
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| πίνω | drink |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: πίνω Sense: to drink. |
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| βάπτισμα | baptism |
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Parse: Noun, Accusative Neuter Singular Root: βάπτισμα Sense: immersion, submersion. |
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| βαπτίζομαι | am baptized |
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Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular Root: βαπτίζω Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk). |
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| βαπτισθῆναι | to be baptized [with] |
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Parse: Verb, Aorist Infinitive Passive Root: βαπτίζω Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk). |
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Greek Commentary for Mark 10:38
Cognate accusative with both passive verbs. Matthew 20:22 has only the cup, but Mark has both the cup and the baptism, both referring to death. Jesus in the Garden of Gethsemane will refer to his death again as “the cup” (Mark 14:36; Matthew 26:39; Luke 22:42). He had already used baptism as a figure for his death (Luke 12:50). Paul will use it several times (1 Corinthians 15:29; Romans 6:3-6; Colossians 2:12). [source]
Reverse Greek Commentary Search for Mark 10:38
He had been called by Jesus a son of thunder along with his brother John. Jesus had predicted a bloody death for both of them (Mark 10:38.; Matthew 20:23). James is the first of the apostles to die and John probably the last. He is not James the Lord‘s brother (Galatians 1:19). We do not know why Luke tells so little about the death of James and so much about the death of Stephen nor do we know why Herod selected him as a victim. Eusebius (H.E. ii. 9) quotes Clement of Alexandria as saying that a Jew made accusations against James and was converted and beheaded at the same time with him. [source]
Concerning this expression, of which some thirty different explanations are given, it is best to admit frankly that we lack the facts for a decisive interpretation. None of the explanations proposed are free from objection. Paul is evidently alluding to a usage familiar to his readers; and the term employed was, as Godet remarks, in their vocabulary, a sort of technical phrase. A large number of both ancient and modern commentators adopt the view that a living Christian was baptized for an unbaptized dead Christian. The Greek expositors regarded the words the dead as equivalent to the resurrection of the dead, and the baptism as a manifestation of belief in the doctrine of the resurrection. Godet adopts the explanation which refers baptism to martyrdom - the baptism of blood - and cites Luke 12:50, and Mark 10:38. In the absence of anything more satisfactory I adopt the explanation given above. [source]
Purpose clause with eis and the articular infinitive with the accusative of general reference, a common idiom. Paul here gives the purpose of affliction in the preacher‘s life, in any Christian‘s life, to qualify him for ministry to others. Otherwise it will be professional and perfunctory. Wherewith (εις το δυνασται ημας παρακαλειν hēs). Genitive case of the relative attracted to that of the antecedent εις paraklēseōs The case of the relative here could have been either the accusative ης hēn with the passive verb retained as in Mark 10:38 or the instrumental παρακλησεως hēi Either is perfectly good Greek (cf. Ephesians 1:6; Ephesians 4:1). Personal experience of God‘s comfort is necessary before we can pass it on to others. [source]
Genitive case of the relative attracted to that of the antecedent εις paraklēseōs The case of the relative here could have been either the accusative ης hēn with the passive verb retained as in Mark 10:38 or the instrumental παρακλησεως hēi Either is perfectly good Greek (cf. Ephesians 1:6; Ephesians 4:1). Personal experience of God‘s comfort is necessary before we can pass it on to others. [source]
One act of trust in Christ, the same for all (Jew or Gentile), one way of being saved. One baptism (εν βαπτισμα hen baptisma). The result of baptizing (βαπτισμα baptisma), while βαπτισμος baptismos is the act. Only in the N.T. (βαπτισμος baptismos in Josephus) and ecclesiastical writers naturally. See note on Mark 10:38. There is only one act of baptism for all (Jews and Gentiles) who confess Christ by means of this symbol, not that they are made disciples by this one act, but merely so profess him, put Christ on publicly by this ordinance. [source]
The result of baptizing (βαπτισμα baptisma), while βαπτισμος baptismos is the act. Only in the N.T. (βαπτισμος baptismos in Josephus) and ecclesiastical writers naturally. See note on Mark 10:38. There is only one act of baptism for all (Jews and Gentiles) who confess Christ by means of this symbol, not that they are made disciples by this one act, but merely so profess him, put Christ on publicly by this ordinance. [source]