Ambition and Servanthood: The Way of True Greatness
Mark 10:35-45
Mark.10.35 - Details
Original Text
Morphology
- Και: CONJ
- προσπορευονται: VERB,pres,mp,ind,3,pl
- αυτω: PRON,dat,sg,m
- Ιακωβος: NOUN,nom,sg,m
- και: CONJ
- Ιωαννης: NOUN,nom,sg,m
- οι: ART,nom,pl,m
- υιοι: NOUN,nom,pl,m
- Ζεβεδαιου: NOUN,gen,sg,m
- λεγοντες: VERB,pres,act,part,nom,pl,masc
- αυτω·Διδασκαλε: PRON,dat,sg,m
- θελομεν: VERB,pres,act,ind,1,pl
- ινα: CONJ
- ο: ART,nom,sg,m
- εαν: CONJ
- αιτησωμεν: VERB,aor,act,subj,1,pl
- σε: PRON,acc,sg,2
- ποιησης: VERB,aor,act,subj,2,sg
- ημιν: PRON,dat,pl,1
Parallels
- Matthew 20:20-21 (quotation): The mother of James and John (or they through her) asks Jesus to grant her sons a special favor—requesting high places in his kingdom—paralleling the disciples' request for Jesus to do whatever they ask.
- Matthew 20:22-23 (verbal): Jesus' reply about 'drinking the cup' and the granting of seats in his kingdom closely parallels the ensuing exchange in Mark, sharing key verbal and thematic elements about suffering and divine will.
- Mark 9:33-35 (thematic): An earlier occasion where the disciples argue about who is greatest; Jesus responds by teaching servant leadership—same underlying theme of ambition and desire for status found in Mark 10:35.
- Luke 22:24-27 (thematic): Later dispute among the disciples about which of them is considered greatest, with Jesus redefining greatness as humble service—themewise parallel addressing the ambition implicit in the request of Mark 10:35.
Alternative generated candidates
- Then James and John, the sons of Zebedee, came to him and said, "Teacher, we want you to do for us whatever we ask."
- And James and John, the sons of Zebedee, came to him and said, "Teacher, we want you to do for us whatever we ask."
Mark.10.36 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Τι: PRON,dat,pl,m
- θελετε: VERB,pres,act,ind,2,pl
- ποιησω: VERB,fut,act,ind,1,sg
- υμιν: PRON,dat,pl,2
Parallels
- Matthew 20:32 (verbal): Same question asked by Jesus to the blind men near Jericho: 'What do you want me to do for you?'—verbal parallel to Mark's wording.
- Luke 18:41 (verbal): Luke records the identical question Jesus poses to the blind man: 'What do you want me to do for you?', mirroring Mark's formulation.
- Mark 10:51 (verbal): Within the same Gospel, Jesus asks the healed blind man Bartimaeus the same question: 'What do you want me to do for you?'—a direct verbal repetition.
- John 1:38 (thematic): Jesus' question 'What do you seek?' to the two disciples is thematically parallel—both questions invite request or clarification of desire/need.
Alternative generated candidates
- And he said to them, "What do you want me to do for you?"
- And he said to them, "What do you desire me to do for you?"
Mark.10.37 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- ειπαν: VERB,aor,act,ind,3,pl
- αυτω·Δος: PRON,dat,3,sg + VERB,aor,act,imp,2,sg
- ημιν: PRON,dat,pl,1
- ινα: CONJ
- εις: PREP
- σου: PRON,gen,sg,2
- εκ: PREP
- δεξιων: ADJ,gen,pl,m
- και: CONJ
- εις: PREP
- εξ: PREP
- αριστερων: ADJ,gen,pl,m
- καθισωμεν: VERB,aor,act,sub,1,pl
- εν: PREP
- τη: ART,dat,sg,f
- δοξη: NOUN,dat,sg,f
- σου: PRON,gen,sg,2
Parallels
- Matthew 20:20-21 (structural): Parallel Synoptic account: the mother of James and John requests that her sons sit at Jesus' right and left in his kingdom, same narrative situation and request.
- Matthew 20:23 (verbal): Close verbal parallel to Mark 10:37–40: Jesus responds that granting the places is not his to give but is prepared for those for whom it has been prepared.
- Mark 10:40 (verbal): Immediate Markan follow-up: Jesus explicitly denies authority to grant the two places, language that directly answers the request in 10:37.
- Mark 9:33-35 (thematic): Earlier Markan episode where the disciples argue about who is greatest; Jesus teaches that true greatness is servanthood—same theme responded to the ambition in 10:37.
- Psalm 110:1 (allusion): Ancient royal/enthronement imagery ('sit at my right hand') underlies the request to sit at Jesus' right and left; NT frequently invokes Psalm 110 in discussions of messianic seating and glory.
Alternative generated candidates
- They said to him, "Grant us to sit, one at your right and one at your left, in your glory."
- They said to him, "Grant to us that we may sit, one at your right hand and one at your left, in your glory."
Mark.10.38 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Ουκ: PRON,dat,pl,m
- οιδατε: VERB,perf,act,ind,2,pl
- τι: PRON,int,nom,sg,n
- αιτεισθε·δυνασθε: VERB,pres,mid,ind,2,pl+VERB,pres,mid,ind,2,pl
- πιειν: VERB,pres,act,inf
- το: ART,acc,sg,n
- ποτηριον: NOUN,acc,sg,n
- ο: ART,nom,sg,m
- εγω: PRON,nom,sg,1
- πινω: VERB,pres,act,ind,1,sg
- η: ART,nom,sg,f
- το: ART,acc,sg,n
- βαπτισμα: NOUN,acc,sg,n
- ο: ART,nom,sg,m
- εγω: PRON,nom,sg,1
- βαπτιζομαι: VERB,pres,mid/pass,ind,1,sg
- βαπτισθηναι: VERB,aor,pass,inf
Parallels
- Matthew 20:22-23 (verbal): Near-duplicate account: Jesus asks the same question about drinking his cup and being baptized with his baptism in response to James and John’s request.
- Luke 12:50 (verbal): Jesus says he has a baptism he must undergo, expressing the same imminent suffering implied by Mark’s ‘baptism’ language.
- Mark 14:36 (thematic): The ‘cup’ imagery recurs in Gethsemane as Jesus prays to be spared the cup of suffering—connecting the cup as metaphor for his suffering.
- Jeremiah 25:15 (allusion): The OT motif of God’s ‘cup’ (of wrath/suffering) provides background for New Testament uses of the cup as a symbol of undergoing divine judgment or suffering.
- Philippians 3:10 (thematic): Paul’s desire to know Christ and share in the fellowship of his sufferings parallels the idea of ‘drinking the cup’ and being baptized into Jesus’ suffering.
Alternative generated candidates
- But Jesus said to them, "You do not know what you are asking. Can you drink the cup that I drink, or be baptized with the baptism with which I am baptized?"
- But Jesus said to them, "You do not know what you are asking. Can you drink the cup that I drink, or be baptized with the baptism with which I am baptized?"
Mark.10.39 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- ειπαν: VERB,aor,act,ind,3,pl
- αυτω·Δυναμεθα: PRON,dat,sg+VERB,pres,mid,ind,1,pl
- ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Το: PRON,dat,pl,m
- ποτηριον: NOUN,acc,sg,n
- ο: ART,nom,sg,m
- εγω: PRON,nom,sg,1
- πινω: VERB,pres,act,ind,1,sg
- πιεσθε: VERB,pres,mid,imp,2,pl
- και: CONJ
- το: ART,acc,sg,n
- βαπτισμα: NOUN,acc,sg,n
- ο: ART,nom,sg,m
- εγω: PRON,nom,sg,1
- βαπτιζομαι: VERB,pres,mid,ind,1,sg
- βαπτισθησεσθε: VERB,fut,pass,ind,2,pl
Parallels
- Matthew 20:22-23 (verbal): Direct synoptic parallel: James and John make the same claim ('We can') and Jesus replies that they will 'drink my cup' and be 'baptized with the baptism I am baptized with'—nearly identical wording and context.
- Luke 12:50 (verbal): Jesus speaks of a baptism he must undergo ('I have a baptism to be baptized with'), using the same baptismal metaphor for his impending suffering.
- Mark 14:36 (thematic): Cup imagery connected to Jesus' suffering and submission to the Father ('...remove this cup from me'); thematically relates to 'drinking the cup' as participation in Jesus' suffering.
- Acts 1:5 (allusion): Uses 'baptized' language in a different register (baptism with the Holy Spirit) but recalls the NT usage of 'baptism' as a transformative experience tied to Jesus and his followers—provides contrast/fulfillment to the baptism imagery in Mark 10:39.
Alternative generated candidates
- They said to him, "We can." And Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism with which I am baptized you will be baptized.
- They said to him, "We can." And Jesus said to them, "You will indeed drink the cup that I drink, and be baptized with the baptism with which I am baptized."
Mark.10.40 - Details
Original Text
Morphology
- το: ART,acc,sg,n
- δε: CONJ
- καθισαι: VERB,aor,act,inf
- εκ: PREP
- δεξιων: NOUN,gen,pl,m
- μου: PRON,gen,sg,1
- η: ART,nom,sg,f
- εξ: PREP
- ευωνυμων: NOUN,gen,pl,m
- ουκ: PART,neg
- εστιν: VERB,pres,act,ind,3,sg
- εμον: PRON,nom,sg,1
- δουναι: VERB,aor,act,inf
- αλλ᾽οις: CONJ+PRON,dat,pl,m
- ητοιμασται: VERB,perf,mp,ind,3,sg
Parallels
- Matthew 20:23 (verbal): Direct Synoptic parallel: Jesus uses nearly the same wording—sitting at his right and left ‘is not mine to grant’ but is prepared—addressing the same request by James and John.
- Mark 10:37 (structural): Immediate narrative parallel within Mark: the request by James and John to sit at Jesus’ right and left in his glory, which Jesus responds to in 10:40.
- Luke 22:29-30 (thematic): Jesus speaks of granting a kingdom and giving seats/thrones to the disciples (eat/drink at my table, sit on thrones), linking entitlement to seats with divine appointment rather than personal request.
- Revelation 3:21 (thematic): Promised participation in Christ’s rule—'to sit with me on my throne'—echoes the motif of sitting with Christ in honor and authority, showing the eschatological reality behind requests for exalted seats.
- Psalm 110:1 (allusion): Background Old Testament motif of 'sitting at the right hand' (the LORD said to my Lord, 'Sit at my right hand'), providing theological context for notions of seating as divine vindication and authority rather than human bestowal.
Alternative generated candidates
- But to sit at my right or at my left is not mine to give; it is for those for whom it has been prepared."
- But to sit at my right hand or my left is not mine to give; it is for those for whom it has been prepared."
Mark.10.41 - Details
Original Text
Morphology
- Και: CONJ
- ακουσαντες: PTCP,aor,act,nom,pl,m
- οι: ART,nom,pl,m
- δεκα: NUM,nom,pl,m
- ηρξαντο: VERB,aor,mid,ind,3,pl
- αγανακτειν: VERB,pres,act,inf
- περι: PREP
- Ιακωβου: NOUN,gen,sg,m
- και: CONJ
- Ιωαννου: NOUN,gen,sg,m
Parallels
- Matthew 20:24 (verbal): Near-verbatim parallel: Matthew repeats the same reaction—'the ten were indignant'—to James and John's request for honor.
- Mark 9:34 (verbal): Earlier Markan scene where the disciples 'disputed among themselves who should be the greatest,' showing the recurring theme of rivalry and ambition.
- Luke 22:24 (thematic): Luke records a dispute among the disciples about who would be greatest, thematically parallel to the indignation and contest for status in Mark 10.
- Matthew 18:1 (thematic): Disciples ask Jesus who is greatest in the kingdom—another Gospel instance highlighting concern for rank and status among Jesus' followers.
Alternative generated candidates
- When the ten heard this, they began to be indignant at James and John.
- When the ten heard this, they began to be indignant with James and John.
Mark.10.42 - Details
Original Text
Morphology
- και: CONJ
- προσκαλεσαμενος: VERB,aor,mid,ptc,nom,sg,m
- αυτους: PRON,acc,pl,m
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- λεγει: VERB,pres,act,ind,3,sg
- αυτοις·Οιδατε: PRON,dat,pl,m;VERB,perf,act,ind,2,pl
- οτι: CONJ
- οι: ART,nom,pl,m
- δοκουντες: VERB,pres,act,part,nom,m,pl
- αρχειν: VERB,pres,act,inf
- των: ART,gen,pl,m
- εθνων: NOUN,gen,pl,n
- κατακυριευουσιν: VERB,pres,act,ind,3,pl
- αυτων: PRON,gen,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- μεγαλοι: ADJ,nom,pl,m
- αυτων: PRON,gen,pl,m
- κατεξουσιαζουσιν: VERB,pres,act,ind,3,pl
- αυτων: PRON,gen,pl,m
Parallels
- Matthew 20:25 (verbal): Near-identical wording and context: Jesus contrasts Gentile rulers who 'lord it over' others with the way his followers should behave.
- Luke 22:25 (verbal): Parallel saying in Luke's account of the Last Supper; repeats the contrast between Gentile/domineering rule and Jesus' alternative ethic.
- Mark 10:43-45 (structural): Immediate literary context where Jesus redefines greatness as servanthood, directly responding to the observation about worldly rulers.
- John 13:3-17 (thematic): Jesus models servant leadership by washing the disciples' feet—practical illustration of anti-domineering authority implied in Mark 10:42.
- Philippians 2:5-8 (thematic): Paul's Christological hymn emphasizes Jesus' humility and self-emptying service, echoing the theological point that true authority is exercised in humble service rather than domination.
Alternative generated candidates
- But Jesus called them to him and said to them, "You know that those who are regarded as rulers of the nations lord it over them, and their great ones exercise authority over them.
- And Jesus called them to him and said, "You know that those who are regarded as rulers of the Gentiles lord it over them, and their great ones exercise authority over them.
Mark.10.43 - Details
Original Text
Morphology
- ουχ: PART,neg
- ουτως: ADV
- δε: CONJ
- εστιν: VERB,pres,act,ind,3,sg
- εν: PREP
- υμιν·αλλ᾽ος: CONJ+PRON,rel,nom,sg,m
- αν: PART
- θελη: VERB,pres,act,subj,3,sg
- μεγας: ADJ,nom,sg,m
- γενεσθαι: VERB,aor,mid,inf
- εν: PREP
- υμιν: PRON,dat,pl,2
- εσται: VERB,fut,mid,ind,3,sg
- υμων: PRON,gen,pl,2
- διακονος: NOUN,nom,sg,m
Parallels
- Matthew 20:26 (verbal): Nearly identical wording and teaching: greatness in the kingdom is expressed as serving others (context: request of James and John).
- Luke 22:26 (verbal): Parallel instruction using similar language about not being so among you and the greatest being like the youngest and the leader as one who serves (disciple‑leadership theme).
- Matthew 23:11 (verbal): Repeats the same principle in Jesus' critique of religious leaders: 'the greatest among you shall be your servant.'
- John 13:14-15 (thematic): Jesus washes the disciples' feet and commands them to imitate his humble service—an enacted illustration of servant‑leadership.
- Philippians 2:3-7 (thematic): Paul's exhortation to humility and Christ's self‑emptying (kenosis) as the model for Christian service echoes the teaching that true greatness is humble service.
Alternative generated candidates
- Yet it shall not be so among you. But whoever would be great among you must be your servant;
- But it shall not be so among you; rather, whoever would be great among you shall be your servant.
Mark.10.44 - Details
Original Text
Morphology
- και: CONJ
- ος: PRON,nom,sg,m
- αν: PART
- θελη: VERB,pres,act,subj,3,sg
- εν: PREP
- υμιν: PRON,dat,pl,2
- ειναι: VERB,pres,act,inf
- πρωτος: ADJ,nom,sg,m
- εσται: VERB,fut,mid,ind,3,sg
- παντων: ADJ,gen,pl,m
- δουλος·: NOUN,nom,sg,m
Parallels
- Matthew 20:26-27 (verbal): Almost identical saying: 'whoever would be greatest among you must be your servant,' echoing the call to abandon status for servanthood.
- Mark 9:35 (verbal): Close parallel in Mark: 'If anyone would be first, he must be last of all and servant of all,' repeating the same instruction about greatness and service.
- Luke 22:26-27 (thematic): Contrasts worldly leadership with Jesus' model: the greatest must be like the youngest and the leader like one who serves, emphasizing servant leadership.
- John 13:14-15 (allusion): Jesus washes the disciples' feet and presents his action as the example they should follow—practical enactment of serving rather than seeking preeminence.
- Philippians 2:6-8 (thematic): Paul's Christ-hymn portrays Jesus emptying himself and taking the form of a servant, theological grounding for the ethic of humility and service in Mark 10:44.
Alternative generated candidates
- and whoever would be first among you must be a slave of all.
- And whoever would be first among you shall be slave of all.
Mark.10.45 - Details
Original Text
Morphology
- και: CONJ
- γαρ: PART
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
- ουκ: PART,neg
- ηλθεν: VERB,aor,act,ind,3,sg
- διακονηθηναι: VERB,aor,pass,inf
- αλλα: CONJ
- διακονησαι: VERB,aor,act,inf
- και: CONJ
- δουναι: VERB,aor,act,inf
- την: ART,acc,sg,f
- ψυχην: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,m
- λυτρον: NOUN,acc,sg,n
- αντι: PREP,gen
- πολλων: ADJ,gen,pl,m
Parallels
- Matthew 20:28 (verbal): Nearly identical wording in the parallel Gospel: Jesus 'came not to be served but to serve, and to give his life a ransom for many.'
- John 13:13-15 (thematic): Jesus models servant leadership (washing the disciples' feet) and commands others to follow his example of humble service.
- Philippians 2:6-8 (thematic): Describes Christ's self-emptying and taking the form of a servant, humbling himself to death—paralleling the servant motif and giving of his life.
- 1 Timothy 2:5-6 (verbal): Speaks of Christ 'who gave himself as a ransom for all,' using the same ransom language found in Mark 10:45.
- Isaiah 53:10-12 (allusion): The Suffering Servant motif—vicarious suffering, bearing the sins of many—provides the Old Testament background for Jesus' life given as a ransom.
Alternative generated candidates
- For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many."
- For the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.
And James and John, the sons of Zebedee, came to him and said, "Teacher, we want you to do for us whatever we ask." And he said to them, "What do you want me to do for you?"
They said to him, "Grant that one of us may sit at your right and the other at your left in your glory." But Jesus said to them, "You do not know what you are asking. Can you drink the cup that I drink, or be baptized with the baptism with which I am baptized?"
They said to him, "We can." Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism with which I am baptized you will be baptized." But to sit at my right or at my left is not mine to give; those places belong to those for whom they have been prepared."
When the ten heard it, they began to be indignant at James and John. But Jesus called them to him and said to them, "You know that those who are regarded as rulers of the Gentiles lord it over them, and their great ones exercise authority over them.
Yet it shall not be so among you. But whoever wishes to be great among you must be the slave of all;
and whoever wishes to be first among you must be the slave of all.
For the Son of Man came not to be served but to serve, and to give his life as a ransom for many.