Οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς· Τέκνα, πῶς δύσκολόν ἐστι τοὺς πεποιθότας ἐπὶ χρήμασιν εἰς τὴν βασιλείαν τοῦ Θεοῦ εἰσελθεῖν· (Mark 10:24)
And the disciples were astonished at his words. But Jesus, answering again, says to them: Children, how hard it is for those who trust in riches to enter into the kingdom of God!
This verse interweaves emotion and doctrine through vivid Greek grammar. The narrative begins with ἐθαμβοῦντο (“were astonished”), an imperfect middle indicative of θαμβέω, denoting a continuing state of amazement. The imperfect tense presents the disciples not as momentarily surprised but as deeply and continuously overwhelmed by Jesus’ saying. The prepositional phrase ἐπὶ τοῖς λόγοις αὐτοῦ identifies the cause of their astonishment—his teachings, particularly regarding wealth and salvation. The connective δέ alternates subjects between the disciples and Jesus, creating rhythmic contrast between human perplexity and divine explanation. When Jesus speaks, the grammar slows: participial and infinitival structures unfold theological precision—He does not react emotionally but teaches grammatically.
Syntax of Perception and Instruction
The verse’s syntax divides neatly into two clauses: perception and instruction. The first clause (οἱ δὲ μαθηταὶ ἐθαμβοῦντο…) portrays the disciples’ psychological state, while the second (ὁ δὲ Ἰησοῦς πάλιν…) shifts to Jesus’ interpretive speech. The imperfect indicative establishes narrative background, and the participial construction ἀποκριθείς functions temporally, equivalent to “after answering.” The following infinitival clause (τοὺς πεποιθότας… εἰσελθεῖν) is grammatically complex: the accusative participle τοὺς πεποιθότας serves as the logical subject of the infinitive εἰσελθεῖν, a structure known as the “accusative and infinitive” (AcI) construction, used frequently to express indirect discourse or conceptual action. Here it captures the theological difficulty of self-sufficient entry into divine dominion.
Semantic Domain of Key Terms
The adjective δύσκολος belongs to a semantic field denoting hardship and resistance, often used in moral or spiritual contexts. The participle πεποιθότας (from πείθω, “to trust, rely on”) carries the perfect aspect, indicating a settled and lasting confidence. Grammatically, it describes those whose trust has been fully placed and remains fixed upon wealth. The noun χρήματα (“riches”) in Koine Greek frequently refers to material possessions and transactional value, emphasizing tangible resources. Thus, the grammatical pairing of the perfect participle with ἐπὶ χρήμασιν communicates more than temporary temptation—it denotes a permanent spiritual orientation toward material security.
Morphology Table
| Word | Part of Speech | Form | Function | Translation |
|---|---|---|---|---|
| οἱ | Article | Nominative Plural Masculine | Definite article modifying μαθηταί | “The” |
| δὲ | Conjunction | Coordinating | Introduces contrast | “But / and” |
| μαθηταί | Noun | Nominative Plural Masculine | Subject of ἐθαμβοῦντο | “Disciples” |
| ἐθαμβοῦντο | Verb | Imperfect Middle Indicative 3rd Plural | Main verb of astonishment | “Were astonished” |
| ἐπὶ τοῖς λόγοις | Prepositional Phrase | ἐπί + Dative Plural Masculine | Indicates cause or basis | “At the words” |
| αὐτοῦ | Pronoun | Genitive Singular Masculine | Possessive modifier | “His” |
| ὁ δὲ Ἰησοῦς | Noun Phrase | Nominative Singular Masculine | Subject of next clause | “But Jesus” |
| πάλιν | Adverb | — | Modifies ἀποκριθείς | “Again” |
| ἀποκριθείς | Participle | Aorist Passive Participle Nominative Singular Masculine | Temporal participle | “Answering” |
| λέγει | Verb | Present Active Indicative 3rd Singular | Main verb of discourse | “Says” |
| αὐτοῖς | Pronoun | Dative Plural Masculine | Indirect object | “To them” |
| Τέκνα | Noun | Vocative Plural Neuter | Direct address | “Children” |
| πῶς | Adverb | — | Introduces exclamation | “How” |
| δύσκολόν | Adjective | Nominative/Accusative Singular Neuter | Predicate adjective | “Hard / difficult” |
| ἐστι | Verb | Present Active Indicative 3rd Singular | Linking verb | “Is” |
| τοὺς πεποιθότας | Participle Phrase | Perfect Active Participle Accusative Plural Masculine | Accusative subject of infinitive | “Those who trust” |
| ἐπὶ χρήμασιν | Prepositional Phrase | ἐπί + Dative Plural Neuter | Indicates reliance or confidence | “In riches” |
| εἰς τὴν βασιλείαν | Prepositional Phrase | εἰς + Accusative Singular Feminine | Indicates goal or motion toward | “Into the kingdom” |
| τοῦ Θεοῦ | Noun Phrase | Genitive Singular Masculine | Genitive of possession | “Of God” |
| εἰσελθεῖν | Verb | Aorist Active Infinitive | Complementary infinitive | “To enter” |
Discourse Flow: From Astonishment to Illumination
The discourse flows from human confusion to divine clarity. The connective πάλιν (“again”) signals Jesus’ persistent teaching despite misunderstanding. His direct address Τέκνα softens the tone, transforming a stern warning into paternal instruction. The exclamatory πῶς δύσκολόν ἐστι emphasizes amazement—not only the disciples’ but Jesus’ compassionate astonishment at human attachment to wealth. The clause’s order places τοὺς πεποιθότας before the infinitive εἰσελθεῖν, foregrounding the subject of misplaced confidence and delaying the predicate action (“to enter”), reflecting both syntactic and thematic tension.
The Aspect of Trust
Aspect plays a profound role in meaning. The perfect participle πεποιθότας expresses completed trust—faith fixed and immovable in riches. The aorist infinitive εἰσελθεῖν captures the decisive, goal-oriented nature of entering the kingdom. Together, they portray a paradox: those fixed in trust cannot reach a goal that requires movement. The aspectual contrast thus mirrors spiritual immobility versus divine motion. Koine Greek here teaches theology through tense—the aspect of trust is the aspect of captivity.
The Grammar of Divine Difficulty
Jesus’ words are not pessimism but paradox. The syntax of difficulty—πῶς δύσκολόν ἐστι…—frames divine reality in grammatical tension. The participle of self-reliance collides with the infinitive of divine aspiration. The disciples’ astonishment, expressed in the imperfect, becomes the reader’s continual call to reflection. Grammar becomes the mirror of grace: it reveals how human verbs of possession fail before divine infinitives of entrance. To understand this verse is to see that faith, in Greek as in life, cannot be perfect if it is placed in wealth. The way into the kingdom is not through grammar alone, but through what grammar reveals—the difficulty of trusting what cannot save.
