Mark 3:1-6
1–6. A WITHERED HAND HEALED ON THE SABBATH Matthew 12:9-14; Luke 6:6-11... [ Continue Reading ]
1–6. A WITHERED HAND HEALED ON THE SABBATH Matthew 12:9-14; Luke 6:6-11... [ Continue Reading ]
ΚΑῚ ΕἸΣΗ͂ΛΘΕΝ ΠΆΛΙΝ ΕἸΣ ΣΥΝΑΓΩΓΉΝ. _And He entered again into a synagogue_. Mt. and Lk. have τὴν συν., “_the_ synagogue in that place.” It would perhaps be more exact if we sacrificed the compound verb and rendered, “He went again to synagogue.” Cf. ἐν συναγωγῇ, “in synagogue” (John 6:59; John 18:20... [ Continue Reading ]
ΠΑΡΕΤΉΡΟΥΝ. _They kept watching Him closely_. That they did so with a sinister purpose (Luke 20:20; Daniel 6:11) comes from the context. The middle is more common, and some texts ([578][579][580][581]) have it here; it is used of observing ordinances scrupulously (Galatians 4:10). From Mark 3:6 we l... [ Continue Reading ]
ἜΓΕΙΡΕ ΕἸΣ ΤῸ ΜΈΣΟΝ. _Arise and come into the midst_; condensed constr., as in Mark 10:10; Luke 11:7; Acts 8:40. Whatever is done shall be manifest to all. He has no need of secret methods, and there is no need to spy upon Him. Victor of Antioch is hardly right in suggesting that Christ called the m... [ Continue Reading ]
4. It might have been sufficient to say that it was no violation even of their rules respecting the Sabbath for the man to stretch out his hand. But Christ appeals to a broader principle (cf. Mark 2:17; Mark 2:27). To refuse to do good is to do evil (James 4:17), and, Sabbath or no Sabbath, it is wr... [ Continue Reading ]
5. [414][415][416][417][418] etc. omit ὑγιὴς ὡς ἡ ἄλλη, which comes from Matthew 12:13 and has little support here. [414] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photo... [ Continue Reading ]
ἘΔΊΔΟΥΝ ([419][420] rather than ἐποίησαν ([421][422][423]), or ἐποίουν ([424][425][426][427]), or ποιοῦντες ([428] The variants are substitutions of a more usual verb. Cf. Mark 15:1. [419] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundat... [ Continue Reading ]
7, 8. ἈΝΕΧΏΡΗΣΕΝ ΠΡῸΣ ΤῊΝ ΘΆΛΑΣΣΑΝ. The verb does not imply retreat from danger (John 6:15; Acts 23:19; Acts 26:31), but it is often used in this sense (Matthew 2:14; Matthew 4:12; Matthew 14:13). Arrest or assassination would be more easy in a town; by the Lake there were boats in which He could es... [ Continue Reading ]
7–12. WITHDRAWAL TO THE SEA OF GALILEE Matthew 12:5-21; Luke 6:17-19 The three accounts are here very independent and there is not much similarity of wording. It is clear from the context that Matthew 12:15-21, and not Mark 4:24-25, is the true parallel to this section. Mt. states, what we might i... [ Continue Reading ]
ἈΚΟΎΟΝΤΕΣ ([429][430][431] and versions) rather than ἀκούσαντες ([432][433][434][435] etc.). ΠΟΙΕΙ͂ ([436][437] Syrr.) rather than ἐποίει ([438][439][440][441] Latt.). Syr-Sin. omits πλῆθος πολύ. [429] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on... [ Continue Reading ]
ΕἾΠΕΝ ΤΟΙ͂Σ ΜΑΘΗΤΑΙ͂Σ. _He told His disciples_. He gave orders to that effect. ἽΝΑ ΠΛΟΙΆΡΙΟΝ ΠΡΟΣΚΑΡΤΕΡΗ͂Ι. This defines the purport rather than the purpose of the request or command; cf. Mark 3:10; Mark 6:8; Mark 9:9; Matthew 4:3; 1 Corinthians 1:10. The telic force of ἵνα is so completely in the b... [ Continue Reading ]
10. Very graphic. _He healed many_ by word or touch, _so that_ those near Him were _falling upon Him_, and those at a distance were frantic to get near Him. Those on the outskirts would press forward all who were between them and Him. Like the woman with the issue (Mark 5:28), they believed that the... [ Continue Reading ]
ἘΘΕΏΡΟΥΝ ([442][443][444][445][446][447] 33), ΠΡΟΣΈΠΙΠΤΟΝ ([448][449][450][451][452][453][454][455][456][457] and ἜΚΡΑΖΟΝ ([458][459][460][461][462] rather than ἐθεώρει ([463][464] προσέπιπτεν ([465][466][467][468][469] and ἔκραζεν ([470][471][472][473][474] which are grammatical corrections. Syr-Si... [ Continue Reading ]
ΠΟΙΉΣΩΣΙΝ ([475][476][477][478][479][480][481]) rather than ποιῶσιν ([482]2[483][484][485][475] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. ... [ Continue Reading ]
ΚΑῚ�. As between Mark 2:28 and Mark 3:1, Mk indicates no interval of time; and, as in Mark 1:35, the place is not very definite. ΕἸΣ ΤῸ ὌΡΣ. The hill-country round the Lake is meant (Mark 6:56; cf. Mark 5:5). As in Mark 2:16; Mark 4:3, etc., A.V. ignores the art. Lk. tells us that He went up to pray... [ Continue Reading ]
13–19. THE APPOINTMENT OF THE TWELVE Matthew 10:1-4; Luke 6:12-16.... [ Continue Reading ]
ΟὛΣ ΚΑῚ� ([486][487][488][489][490], Memph.) is omitted by [491][492]2[493][494][495] Latt. Syrr. Goth. Arm., and may come from Luke 6:13. [486] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, end... [ Continue Reading ]
15. [496][497][498][499][500][501] omit θεραπεύειν τὰς νόσους καί. [496] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [497] Codex Vaticanus.... [ Continue Reading ]
ΚΑῚ ἘΠΟΊΗΣΕΝ ΤΟῪΣ ΔΏΔΕΚΑ ([502][503][504][505][506][507]) is to be retained; [508][509]2[510][511] etc. omit as superfluous. [502] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16... [ Continue Reading ]
17. ὄνομα ([512][513] Syr-Pesh.) may be right; but ὈΝΌΜΑΤΑ ([514][515][516][517][518][519][520][521], Latt. Syr-Hark. Arm. Memph. Goth. Aeth.) would be corrected to ὅνομα, as only one name follows. [512] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost si... [ Continue Reading ]
ΚΑΝΑΝΑΙ͂ΟΝ ([522][523][524][525][526][527] 33) rather than Κανανίτην ([528][529][530][531]). [522] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911... [ Continue Reading ]
ἸΣΚΑΡΙΏΘ ([532][533][534][535][536] 33) rather than Ἰσκαριώτην ([537][538][539][540]). ἔρχεται ([541][542][543][544]) rather than ἔρχονται ([545]3[546][547][548][549][550]). [532] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at S... [ Continue Reading ]
ΣΥΝΈΡΧΕΤΑΙ ΠΆΛΙΝ Ὁ ὌΧΛΟΣ. The πάλιν looks back to Mark 3:7-8. The crowd, with the freedom of Orientals (Trench, _Parables_, p. 302n.; Tristram, _Eastern Customs in Bible Lands_, p. 36), came in and filled the house. These verses (20, 21) are preparatory to 31–35, which show who come next to the chos... [ Continue Reading ]
ΟἹ ΠΑΡʼ ΑΥ̓ΤΟΥ͂. An expression as vague as our “His people.” It might include relations, acquaintances, domestics, and all who had a special interest in Him. “_Her household_ are clothed in scarlet” (Proverbs 31:21) is οἱ παρʼ αὐτῆς ἐνδιδύσκονται (LXX., Proverbs 29:3-9). Cf. Josephus (_Ant._ I. x. 5... [ Continue Reading ]
ΟἹ�. The hostile criticism seems to have emanated from Jerusalem, and Scribes who were Pharisees (Mark 2:6; Mark 2:16; Mark 2:18; Mark 2:24; Mark 3:6) dogged His footsteps to collect evidence against Him. Emissaries from Jerusalem appear as His deadliest foes (Mark 7:1), a presentiment, as Bede rema... [ Continue Reading ]
ΠΡΟΣΚΑΛΕΣΆΜΕΝΟΣ ΑΥ̓ΤΟΎΣ. The hostile Scribes were so far off that He had to summon them in order to address them. This shows that they had made this monstrous charge behind His back, when He was too far off to hear. Therefore, as in Mark 2:8 and Mark 3:4, it was because “He knew their thoughts” that... [ Continue Reading ]
ἘΦʼ ἙΑΥΉΝ. “In relation to itself,” and so _in itself_. Neither A.V. nor R.V. makes any distinction between καθʼ ἑαυτῆς (Matthew 12:25 _bis_) and ἐφʼ ἑαυτήν (Mk, Lk.). In Mt., Vulg. distinguishes καθʼ ἑαυτῆς, _contra se_, from ἐφʼ ἑαυτήν, _adversus se_; but here it is very capricious, _si regnum in... [ Continue Reading ]
ΔΥΝΉΣΕΤΑΙ ([551][552][553][554][555]) rather than δύναται ([556][557][558][559]). [551] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [552] Co... [ Continue Reading ]
ΕἸ� … ΚΑῚ ἘΜΕΡΊΣΘΗ. All three make the change to εἰ _c. indic._, which represents the monstrous supposition of the Scribes as a fact; “And if, as you say, Satan has really risen against himself and is divided, it is now impossible for him to stand, but he is at an end”; τέλος ἔχει is classical, and... [ Continue Reading ]
ΟΥ̓ ΔΎΝΑΤΑΙ ΟΥ̓ΔΕΊΣ. See on Mark 1:44; neither here nor there is there a double neg. in Mt. This is a fourth παραβολή, but it is not parallel to the other three. It shows that, so far from being Satan’s agent, He is an enemy who is conquering him by driving out his agents. The picture comes from Isa... [ Continue Reading ]
ἈΜῊΝ ΛΈΓΩ ὙΜΙ͂Ν. This solemn formula, which introduces a statement of special import, occurs 13 times in Mk, 30 in Matthew, 6 in Lk. Christ does not quote Moses; nor does He say “Thus saith the Lord”; He speaks out of His own ἐξουσία, “Verily I say to you.” Cf. the O.T. formula, “As I live, saith th... [ Continue Reading ]
ἉΜΑΡΤΉΜΑΤΟΣ ([560][561][562][563], Latt. Memph. Arm. Goth, [ἁμαρτίας, [564][565][566] rather than κρίσεως ([567][568]2[569][570], Syrr.). [560] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, endi... [ Continue Reading ]
ὍΤΙ ἜΛΕΓΟΝ. It was because they gave such a wicked interpretation of His beneficent acts that He uttered His solemn warning. They had blasphemed the Son of Man, and were in danger of becoming blasphemers of the Holy Spirit, for their theory made any proof of Christ’s Divine Sonship and mission impos... [ Continue Reading ]
ΚΑῚ ἜΡΧΟΝΤΑΙ. Mk has his historic pres.; Mt. and Lk. have past tenses. It is possible that ἔρχονται, arrival at destination, is meant to correspond with ἐξῆλθον, departure from home, in Mark 3:21. Neither Mk nor Lk. gives any connexion; Mt. says that this visit of Christ’s Mother and brethren took p... [ Continue Reading ]
31–35. WHO ARE CHRIST’S TRUE RELATIONS? Matthew 12:46-50; Luke 8:19-21.... [ Continue Reading ]
ἘΚΆΘΗΤΟ. They would sit on the ground, the most intimate disciples being nearest; and the message sent by His family from the outside was passed on by them to Him. _A multitude_, not “the multitude” (A.V.). This error in A.V is not so common as that of ignoring the art. when it is present. See on Ma... [ Continue Reading ]
ἈΠΟΚΡΙΘΕῚΣ ΑΥ̓ΤΟΙ͂Σ ΛΈΓΕΙ. “To them” means to those who had passed on the message to Him. The Hebraistic pleonasm ἀποκριθεὶς λέγει or ἀποκ. εἶπεν is very freq. in N.T. and LXX., but the curious combination of aor. with pres. is in N.T. almost peculiar to Mk. See on Mark 8:29 _sub fin_. Nowhere in Jn... [ Continue Reading ]
ΠΕΡΙΒΛΕΨΆΜΕΝΟΣ. See on Mark 3:5 and cf. Hom. _Od._ viii. 278; Hdt. iv. 182; Plato _Phaedo_ 72 B. Mt. says that He stretched forth His hand over His disciples. In what follows we need not see any discouragement of undue devotion to His Mother. The policy of His family here ran counter to His work. He... [ Continue Reading ]
35. γάρ, though strongly attested ([571][572][573][574][575] etc., Latt. Syrr. Arm. Goth.) is the kind of connexion which scribes often insert; [576] b c Memph. omit. [577] has τὰ θελήματα, which is freq. in LXX. [571] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery o... [ Continue Reading ]