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PARALLEL HISTORY BIBLE - Mark 10:51
CHAPTERS: Mark 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52
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LXX- Greek Septuagint - Mark 10:51 και 2532 αποκριθεις 611 5679 λεγει 3004 5719 αυτω 846 ο 3588 ιησους 2424 τι 5101 θελεις 2309 5719 ποιησω 4160 5661 σοι 4671 ο 3588 δε 1161 τυφλος 5185 ειπεν 2036 5627 αυτω 846 ραββονι 4462 ινα 2443 αναβλεψω 308 5661
Douay Rheims Bible And Jesus answering, said to him: What wilt thou that I should do to thee? And the blind man said to him: Rabboni, that I may see.
King James Bible - Mark 10:51 And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.
World English Bible Jesus asked him, "What do you want me to do for you?" The blind man said to him, "Rabboni, that I may see again."
Early Church Father Links Anf-09 iv.iii.xxxi Pg 44
World Wide Bible Resources
Mark 10:51
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 vi.iv.x Pg 3
See Matt. vi. 8. said separately, after delivering His Rule of Prayer, “Ask, and ye shall receive;”8825 8825
Anf-01 ix.iii.xix Pg 4
Matt. vii. 7. For the Lord renders His disciples perfect by their seeking after and finding the Father; but that Christ of theirs, who is above, has rendered them perfect, by the fact that He has commanded the Æons not to seek after the Father, persuading them that, though they should labour hard, they would not find Him. And they3085 3085 It seems necessary to read “se quidem” instead of “si quidem,” as in the mss. declare that they themselves are perfect, by the fact that they maintain they have found their Bythus; while the Æons [have been made perfect] through means of this, that He is unsearchable who was inquired after by them.
Anf-01 ix.iii.xiv Pg 18
Matt. vii. 7. that is, that they should inquire how Nous and Aletheia proceeded from Bythus and Sage; whether Logos and Zoe again derive their origin from these and then, whether Anthropos and Ecclesia proceed from Logos and Zoe.
Anf-01 ix.iii.xxxi Pg 6
Matt. vii. 7. they interpret as spoken with this view, that they should discover themselves to be above the Creator, styling themselves greater and better than God, and calling themselves spiritual, but the Creator animal; and [affirming] that for this reason they rise upwards above God, for that they enter in within the Pleroma, while He remains in the intermediate place. Let them, then, prove themselves by their deeds superior to the Creator; for the superior person ought to be proved not by what is said, but by what has a real existence.
Anf-02 vi.iv.v.i Pg 33.1
Anf-02 vi.iv.v.iii Pg 6.1
Anf-02 vi.iv.i.xi Pg 11.1
Anf-02 vi.iv.ii.xx Pg 22.1
Anf-02 vi.iv.iii Pg 119.1
Anf-02 vi.iv.viii.i Pg 3.1
Anf-02 vi.iii.iii.vi Pg 10.1
Anf-03 v.iii.viii Pg 5
2 Cor. v. 17. For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace. For the divinest prophets lived according to Jesus Christ. On this account also they were persecuted, being inspired by grace to fully convince the unbelieving that there is one God, the Almighty, who has manifested Himself by Jesus Christ His Son, who is His Word, not spoken, but essential. For He is not the voice of an articulate utterance, but a substance begotten by divine power, who has in all things pleased Him that sent Him.679 679 Some read ὑποστήσαντι, “that gave Him His hypostasis, or substance.”
Anf-03 v.iii.viii Pg 12
Matt. vii. 7. The Jews had formerly been in covenant with1939 1939 Penes. God; but being afterwards cast off on account of their sins, they began to be1940 1940 Or, “were for the first time.” without God. The Gentiles, on the contrary, had never been in covenant with God; they were only as “a drop from a bucket,” and “as dust from the threshing floor,”1941 1941
Anf-03 v.iii.viii Pg 16
Matt. vii. 7. is suitably said1943 1943 Competit. to one who was aware from whom he ought to ask,—by whom also some promise had been given; that is to say, “the God of Abraham, of Isaac, and of Jacob.” Now, the Gentiles knew nothing either of Him, or of any of His promises. Therefore it was to Israel that he spake when He said, “I am not sent but to the lost sheep of the house of Israel.”1944 1944
Anf-03 vi.iii.xx Pg 17
Matt. vii. 7; Luke xi. 9; αἰτεῖτε, καὶ δοθήσεται, ὑμῖν in both places. Well, you have asked, and have received; you have knocked, and it has been opened to you. Only, I pray that, when you are asking, you be mindful likewise of Tertullian the sinner.8759 8759 [The translator, though so learned and helpful, too often encumbers the text with superfluous interpolations. As many of these, while making the reading difficult, add nothing to the sense yet destroy the terse, crabbed force of the original, I have occasionally restored the spirit of a sentence, by removing them.]
Anf-03 vi.iv.x Pg 4
Matt. vii. 7; Luke xi. 9. and since there are petitions which are made according to the circumstances of each individual; our additional wants have the right—after beginning with the legitimate and customary prayers as a foundation, as it were—of rearing an outer superstructure of petitions, yet with remembrance of the Master’s precepts.
Edersheim Bible History Lifetimes vi.viii Pg 4.2
Treasury of Scriptural Knowledge, Chapter 10VERSE (51) - :36 2Ch 1:7 Mt 6:8; 7:7 Lu 18:41-43 Php 4:6
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