Mark 10:16

Authorized King James Version

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And he took them up in his arms, put his hands upon them, and blessed them.

Original Language Analysis

καὶ And G2532
καὶ And
Strong's: G2532
Word #: 1 of 10
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ἐναγκαλισάμενος he took G1723
ἐναγκαλισάμενος he took
Strong's: G1723
Word #: 2 of 10
to take in one's arms, i.e., embrace
αὐτὰ, them G846
αὐτὰ, them
Strong's: G846
Word #: 3 of 10
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
τιθεὶς put G5087
τιθεὶς put
Strong's: G5087
Word #: 4 of 10
to place (in the widest application, literally and figuratively; properly, in a passive or horizontal posture, and thus different from g2476, which pr
τὰς G3588
τὰς
Strong's: G3588
Word #: 5 of 10
the (sometimes to be supplied, at others omitted, in english idiom)
χεῖρας his hands G5495
χεῖρας his hands
Strong's: G5495
Word #: 6 of 10
the hand (literally or figuratively (power); especially (by hebraism) a means or instrument)
ἐπ' upon G1909
ἐπ' upon
Strong's: G1909
Word #: 7 of 10
properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e., over, upon, etc.; of re
αὐτὰ, them G846
αὐτὰ, them
Strong's: G846
Word #: 8 of 10
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
ηὐλόγει and blessed G2127
ηὐλόγει and blessed
Strong's: G2127
Word #: 9 of 10
to speak well of, i.e., (religiously) to bless (thank or invoke a benediction upon, prosper)
αὐτὰ, them G846
αὐτὰ, them
Strong's: G846
Word #: 10 of 10
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

Analysis & Commentary

After Jesus' teaching about divorce, disciples asked privately (v. 10), and Jesus 'said unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her' (λέγει αὐτοῖς, Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπ' αὐτήν). [Note: This is duplicate of v. 11 analysis, so continuing with v. 16 about Jesus blessing children] Jesus was 'much displeased' (ἠγανάκτησεν) at disciples rebuking those bringing children. This is strong language—Jesus expressed indignation, anger at their action. He commanded: 'Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God' (Ἄφετε τὰ παιδία ἔρχεσθαι πρός με, μὴ κωλύετε αὐτά· τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ). Jesus welcomed children and declared they exemplify kingdom citizens. Children's humble dependence, receptivity, and powerlessness model kingdom entrance.

Historical Context

Jesus' displeasure at hindering children from coming to Him became foundational for Christian practice of welcoming children in worship and ministry. The phrase 'forbid them not' (mē kōlyete, μὴ κωλύετε) is strong prohibition—don't prevent, hinder, or obstruct. Early church baptized infants (evidenced by second-century practice, likely apostolic origin), viewing Jesus' command as mandate to include children in covenant community. Reformation debates over infant versus believer's baptism centered partly on this text. Both traditions affirmed children's value and place in church, differing on baptismal theology. The principle transcends denominational debates: children belong in God's kingdom and must not be hindered from Jesus.

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