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           Title: Word Pictures in the New Testament - Mark
      Creator(s): Robertson, A. T. (1863-1934)
     Print Basis: 1930-1933
   CCEL Subjects: All; Reference;
      LC Call no: BS2341 .R6
     LC Subjects:

                  The Bible

                  New Testament

                  Works about the New Testament
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                       Word Pictures in the New Testament

  Mark

A.T. Robertson
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Chapter 1

   1:1 The beginning [arche]. There is no article in the Greek. It is
   possible that the phrase served as a heading or title for the paragraph
   about the ministry of the Baptist or as the superscription for the
   whole Gospel (Bruce) placed either by Mark or a scribe. And then the
   Gospel of Jesus Christ means the Message about Jesus Christ (objective
   genitive). The word Gospel here [euaggelion] comes close to meaning the
   record itself as told by Mark. Swete notes that each writer has a
   different starting point [arche]. Mark, as the earliest form of the
   evangelic tradition, begins with the work of the Baptist, Matthew with
   the ancestry and birth of the Messiah, Luke with the birth of the
   Baptist, John with the Preincarnate Logos, Paul with the foundation of
   each of the churches (Php 4:15). The Son of God [Huiou theou]. Aleph
   28, 255 omit these words, but B, D, L, have them and the great mass of
   the manuscripts have [huiou tou theou]. If this is a heading added to
   what Mark wrote, the heading may have existed early in two forms, one
   with, one without "Son of God." If Mark wrote the words, there is no
   reason to doubt the genuineness since he uses the phrase elsewhere.

   1:2 In Isaiah, the prophet [en tOi Esaiai tOi prophetei]. The quotation
   comes from Mal 3:1 and Isa 40:3. The Western and Neutral classes read
   Isaiah, the Alexandrian and Syrian, "the prophets," an evident
   correction because part of it is from Malachi. But Isaiah is mentioned
   as the chief of the prophets. It was common to combine quotations from
   the prophets in testimonia and catenae (chains of quotations). This is
   Mark's only prophetic quotation on his own account (Bruce).

   1:3 The voice of one crying [phone boOntos]. God is coming to his
   people to deliver them from their captivity in Babylon. So the prophet
   cries like a voice in the wilderness to make ready for the coming of
   God. When the committee from the Sanhedrin came to ask John who he was,
   he used this very language of Isaiah (Joh 1:23). He was only a voice,
   but we can still hear the echo of that voice through the corridor of
   the centuries. Paths straight [eutheias tas tribous]. Automobile
   highways today well illustrate the wonderful Persian roads for the
   couriers of the king and then for the king himself. The Roman Empire
   was knit together by roads, some of which survive today. John had a
   high and holy mission as the forerunner of the Messiah.

   1:4 John came [egeneto IOanes]. His coming was an epoch [egeneto], not
   a mere event [en]. His coming was in accordance with the prophetic
   picture [kathOs], 1:2). Note the same verb about John in Joh 1:6. The
   coming of John the Baptizer was the real beginning of the spoken
   message about Christ. He is described as the baptizing one [ho
   haptizOn] in the wilderness [en tei eremOi]. The baptizing took place
   in the River Jordan (Mr 1:5,9) which was included in the general term
   the wilderness or the deserted region of Judea. Preached the baptism of
   repentance [kerussOn baptisma metanoias]. Heralded a repentance kind of
   baptism (genitive case, genus case), a baptism marked by repentance.
   See on Mt 3:2 for discussion of repent, an exceedingly poor rendering
   of John's great word [metanoias]. He called upon the Jews to change
   their minds and to turn from their sins, "confessing their sins"
   [exomologoumenoi tas hamartias autOn]. See Mt 3:16. The public
   confessions produced a profound impression as they would now. Unto
   remission of sins [eis aphesin hamartiOn]. This is a difficult phrase
   to translate accurately. Certainly John did not mean that the baptism
   was the means of obtaining the forgiveness of their sins or necessary
   to the remission of sins. The trouble lies in the use of [eis] which
   sometimes is used when purpose is expressed, but sometimes when there
   is no such idea as in Mt 10:41 and Mt 12:41. Probably "with reference
   to" is as good a translation here as is possible. The baptism was on
   the basis of the repentance and confession of sin and, as Paul later
   explained (Ro 6:4), was a picture of the death to sin and resurrection
   to new life in Christ. This symbol was already in use by the Jews for
   proselytes who became Jews. John is treating the Jewish nation as
   pagans who need to repent, to confess their sins, and to come back to
   the kingdom of God. The baptism in the Jordan was the objective
   challenge to the people.

   1:5 Then went out unto him [exeporeueto pros auton]. Imperfect
   indicative describing the steady stream of people who kept coming to
   the baptism [ebaptizonto], imperfect passive indicative, a wonderful
   sight). In the river Jordan [en tOi Iordanei potamOi]. In the Jordan
   river, literally.

   1:6 Clothed with camel's hair [endedumenos trichas kamelou]. Matthew
   (Mt 3:4) has it a garment [enduma] of camel's hair. Mark has it in the
   accusative plural the object of the perfect passive participle retained
   according to a common Greek idiom. It was, of course, not camel's skin,
   but rough cloth woven of camel's hair. For the locusts and wild honey,
   see on Mt 3:4. Dried locusts are considered palatable and the wild
   honey, or "mountain honey" as some versions give it [meli agrion], was
   bountiful in the clefts of the rocks. Some Bedouins make their living
   yet by gathering this wild honey out of the rocks.

   1:7 Mightier than I [ho ischuroteros mou]. In each of the Synoptics.
   Gould calls it a skeptical depreciation of himself by John. But it was
   sincere on John's part and he gives a reason for it. The Latchet [ton
   himanta]. The thong of the sandal which held it together. When the
   guest comes into the house, performed by a slave before one enters the
   bath. Mark alone gives this touch.

   1:7 With water [hudati]. So Luke (Lu 3:16) the locative case, in water.
   Matthew (Mt 3:11) has [en] (in), both with (in) water and the Holy
   Spirit. The water baptism by John was a symbol of the spiritual baptism
   by Jesus.

   1:9 In the Jordan [eis ton Iordanen]. So in verse 10, [ek tou hudatos],
   out of the water, after the baptism into the Jordan. Mark is as fond of
   "straightway" [euthus] as Matthew is of "then" [tote]. Rent asunder
   [schizomenous]. Split like a garment, present passive participle. Jesus
   saw the heavens parting as he came up out of the water, a more vivid
   picture than the "opened" in Mt 3:16 and Lu 3:21. Evidently the Baptist
   saw all this and the Holy Spirit coming down upon Jesus as a dove
   because he later mentions it (Joh 1:32). The Cerinthian Gnostics took
   the dove to mean the heavenly aeon Christ that here descended upon the
   man Jesus and remained with him till the Cross when it left him, a sort
   of forecast of the modern distinction between the Jesus of history and
   the theological Christ.

   1:11 Thou art [su ei]. So Lu 3:22. Mt 3:17 has this is [houtos estin]
   which see. So both Mark and Luke have "in thee," while Matthew has "in
   whom."

   1:12 Driveth him forth [auton ekballei]. Vivid word, bolder than
   Matthew's "was led up" [anechthe] and Luke's "was led" [egeto]. It is
   the same word employed in the driving out of demons (Mr 1:34,39). Mark
   has here "straightway" where Matthew has "then" (see on verse 9). The
   forty days in the wilderness were under the direct guidance of the Holy
   Spirit. The entire earthly life of Jesus was bound up with the Holy
   Spirit from his birth to his death and resurrection.

   1:13 With the wild beasts [meta tOu theriOn]. Mark does not give the
   narrative of the three temptations in Matthew and Luke (apparently from
   the Logia and originally, of course, from Jesus himself). But Mark adds
   this little touch about the wild beasts in the wilderness. It was the
   haunt at night of the wolf, the boar, the hyena, the jackal, the
   leopard. It was lonely and depressing in its isolation and even
   dangerous. Swete notes that in Ps 90:13 the promise of victory over the
   wild beasts comes immediately after that of angelic guardianship cited
   by Satan in Mt 4:6. The angels did come and minister [diekonoun],
   imperfect tense, kept it up till he was cheered and strengthened. Dr.
   Tristram observes that some Abyssinian Christians are in the habit of
   coming to the Quarantania during Lent and fasting forty days on the
   summit amid the ruins of its ancient cells and chapels where they
   suppose Jesus was tempted. But we are all tempted of the devil in the
   city even worse than in the desert.

   1:14 Jesus came into Galilee [elthen ho Iesous eis ten Galilaian]. Here
   Mark begins the narrative of the active ministry of Jesus and he is
   followed by Matthew and Luke. Mark undoubtedly follows the preaching of
   Peter. But for the Fourth Gospel we should not know of the year of work
   in various parts of the land (Perea, Galilee, Judea, Samaria) preceding
   the Galilean ministry. John supplements the Synoptic Gospels at this
   point as often. The arrest of John had much to do with the departure of
   Jesus from Judea to Galilee (Joh 4:1-4). Preaching the gospel of God
   [kerussOn to euaggelion tou theou]. It is the subjective genitive, the
   gospel that comes from God. Swete observes that repentance [metanoia]
   is the keynote in the message of the Baptist as gospel [euaggelion] is
   with Jesus. But Jesus took the same line as John and proclaimed both
   repentance and the arrival of the kingdom of God. Mark adds to
   Matthew's report the words "the time is fulfilled" [peplerOtai ho
   kairos]. It is a significant fact that John looks backward to the
   promise of the coming of the Messiah and signalizes the fulfilment as
   near at hand (perfect passive indicative). It is like Paul's fulness of
   time [plerOma tou chronou] in Ga 4:4 and fulness of the times [plerOma
   ton kairOn] in Eph 1:10 when he employs the word [kairos], opportunity
   or crisis as here in Mark rather than the more general term [chronos].
   Mark adds here also: "and believe in the gospel" [kai pisteuete en tOi
   euaggeliOi]. Both repent and believe in the gospel. Usually faith in
   Jesus (or God) is expected as in John 14:1. But this crisis called for
   faith in the message of Jesus that the Messiah had come. He did not use
   here the term Messiah, for it had come to have political connotations
   that made its use at present unwise. But the kingdom of God had arrived
   with the presence of the King. It does make a difference what one
   believes. Belief or disbelief in the message of Jesus made a sharp
   cleavage in those who heard him. "Faith in the message was the first
   step; a creed of some kind lies at the basis of confidence in the
   Person of Christ, and the occurrence of the phrase [pistuete en tOi
   euaggeliOi] in the oldest record of the teaching of our Lord is a
   valuable witness to this fact" (Swete).

   1:16 And passing along by the Sea of Galilee [kai paragOn para ten
   thalassan tes Galilaias]. Mark uses [para] (along, beside) twice and
   makes the picture realistic. He catches this glimpse of Christ in
   action. Casting a net [amphiballontas]. Literally casting on both
   sides, now on one side, now on the other. Matthew (Mt 4:18) has a
   different phrase which see. There are two papyri examples of the verb
   [amphiballO], one verb absolutely for fishing as here, the other with
   the accusative. It is fishing with a net, making a cast, a haul. These
   four disciples were fishermen [halieis] and were partners [metochoi] as
   Luke states (Lu 5:7).

   1:17 Become [genesthai]. Mark has this word not in Matthew. It would be
   a slow and long process, but Jesus could and would do it. He would
   undertake to make fishers of men out of fishermen. Preachers are made
   out of laymen who are willing to leave their business for service for
   Christ.

   1:19 A little further [oligon]. A Marcan detail. Mending their nets
   [katartizontas ta diktua]. See on Mt 4:21. Getting ready that they
   might succeed better at the next haul.

   1:20 With the hired servants [meta tOn misthOtOn]. One hired for wages
   [misthos], a very old Greek word. Zebedee and his two sons evidently
   had an extensive business in co-operation with Andrew and Simon (Lu
   5:7,10). Mark alone has this detail of the hired servants left with
   Zebedee. They left the boat and their father (Mt 4:22) with the hired
   servants. The business would go on while they left all (Lu 5:11) and
   became permanent followers of Jesus. Many a young man has faced
   precisely this problem when he entered the ministry. Could he leave
   father and mother, brothers and sisters, while he went forth to college
   and seminary to become a fisher of men? Not the least of the sacrifices
   made in the education of young preachers is that made by the home folks
   who have additional burdens to bear because the young preacher is no
   longer a bread-winner at home. Most young preachers joyfully carry on
   such burdens after entering the ministry.

   1:21 And taught [edidasken]. Inchoative imperfect, began to teach as
   soon as he entered the synagogue in Capernaum on the sabbath. The
   synagogue in Capernaum afforded the best opening for the teaching of
   Jesus. He had now made Capernaum (Tell Hum) his headquarters after the
   rejection in Nazareth as explained in Lu 4:16-31 and Mt 4:13-16. The
   ruins of this synagogue have been discovered and there is even talk of
   restoring the building since the stones are in a good state of
   preservation. Jesus both taught [didaskO] and preached [kerussO] in the
   Jewish synagogues as opportunity was offered by the chief or leader of
   the synagogue [archisunagOgos]. The service consisted of prayer,
   praise, reading of scripture, and exposition by any rabbi or other
   competent person. Often Paul was invited to speak at such meetings. In
   Lu 4:20 Jesus gave back the roll of Isaiah to the attendant or beadle
   [tOi huperetei] whose business it was to bring out the precious
   manuscript and return it to its place. Jesus was a preacher of over a
   year when he began to teach in the Capernaum synagogue. His reputation
   had preceded him (Lu 4:14).

   1:22 They were astonished [exeplessonto]. Pictorial imperfect as in Lu
   4:32 describing the amazement of the audience, "meaning strictly to
   strike a person out of his senses by some strong feeling, such as fear,
   wonder, or even joy" (Gould). And not as their scribes [kai ouch hOs
   hoi grammateis]. Lu 4:32 has only "with authority" [en exousiai]. Mark
   has it "as having authority" [hOs echOn exousian]. He struck a note not
   found by the rabbi. They quoted other rabbis and felt their function to
   be expounders of the traditions which they made a millstone around the
   necks of the people. By so doing they set aside the word and will of
   God by their traditions and petty legalism (Mr 7:9,13). They were
   casuists and made false interpretations to prove their punctilious
   points of external etiquette to the utter neglect of the spiritual
   reality. The people noticed at once that here was a personality who got
   his power (authority) direct from God, not from the current scribes.
   "Mark omits much, and is in many ways a meagre Gospel, but it makes a
   distinctive contribution to the evangelic history in showing by a few
   realistic touches (this one of them) the remarkable personality of
   Jesus" (Bruce). See on Mt 7:29 for the like impression made by the
   Sermon on the Mount where the same language occurs. The chief
   controversy in Christ's life was with these scribes, the professional
   teachers of the oral law and mainly Pharisees. At once the people see
   that Jesus stands apart from the old group. He made a sensation in the
   best sense of that word. There was a buzz of excitement at the new
   teacher that was increased by the miracle that followed the sermon.

   1:23 With an unclean spirit [en pneumati akathartOi]. This use of [en]
   "with" is common in the Septuagint like the Hebrew be, but it occurs
   also in the papyri. It is the same idiom as "in Christ," "in the Lord"
   so common with Paul. In English we speak of our being in love, in
   drink, in his cups, etc. The unclean spirit was in the man and the man
   in the unclean spirit, a man in the power of the unclean spirit. Luke
   has "having," the usual construction. See on Mt 22:43. Unclean spirit
   is used as synonymous with demon [daimonion]. It is the idea of
   estrangement from God (Zec 13:2). The whole subject of demonology is
   difficult, but no more so than the problem of the devil. Jesus
   distinguishes between the man and the unclean spirit. Usually physical
   or mental disease accompanied the possession by demons. One wonders
   today if the degenerates and confirmed criminals so common now are not
   under the power of demons. The only cure for confirmed criminals seems
   to be conversion (a new heart).

   1:24 What have we to do with thee? [ti hemin kai soi?] The same idiom
   in Mt 8:29. Ethical dative. Nothing in common between the demon and
   Jesus. Note "we." The man speaks for the demon and himself, double
   personality. The recognition of Jesus by the demons may surprise us
   since the rabbis (the ecclesiastics) failed to do so. They call Jesus
   "The Holy One of God" [ho hagios tou theou]. Hence the demon feared
   that Jesus was come to destroy him and the man in his power. In Mt 8:29
   the demon calls Jesus "Son of God." Later the disciples will call Jesus
   "The Holy One of God" (Joh 6:69). The demon cried out aloud
   [anekraxen], late first aorist form, [anekragen], common second aorist)
   so that all heard the strange testimony to Jesus. The man says "I know"
   [oida], correct text, some manuscripts "we know" [oidamen], including
   the demon.

   1:25 Hold thy peace [phimOtheti]. First aorist passive imperative of
   [phimoO]. "Be quiet," Moffatt translates it. But it is a more vigorous
   word, "Be muzzled" like an ox. So literally in De 25:4, 1Co 9:9; 1Ti
   5:18. It is common in Josephus, Lucian, and the LXX. See Mt 22:12, 34.
   Gould renders it "Shut up." "Shut your mouth" would be too colloquial.
   Vincent suggests "gagged," but that is more the idea of [epistomazein]
   in Tit 1:11, to stop the mouth.

   1:26 Tearing him [sparaxan auton]. Margin, convulsing him like a spasm.
   Medical writers use the word for the rotating of the stomach. Lu 4:35
   adds "when the demon had thrown him down in the midst." Mark mentions
   the "loud voice" [phonei megalei], a screech, in fact. It was a moment
   of intense excitement.

   1:27 They questioned among themselves [sunzetein autous]. By look and
   word. A new teaching [didache kaine]. One surprise had followed another
   this day. The teaching was fresh [kaine], original as the dew of the
   morning on the blossoms just blown. That was a novelty in that
   synagogue where only staid and stilted rabbinical rules had been
   heretofore droned out. This new teaching charmed the people, but soon
   will be rated as heresy by the rabbis. And it was with authority [kat'
   exousian]. It is not certain whether the phrase is to be taken with
   "new teaching," "It's new teaching with authority behind it," as
   Moffatt has it, or with the verb; "with authority commandeth even the
   unclean spirits" [kai tois pneumasin tois akathartois epitassei]. The
   position is equivocal and may be due to the fact that "Mark gives the
   incoherent and excited remarks of the crowd in this natural form"
   (Swete). But the most astonishing thing of all is that the demons "obey
   him" [hupakouousin autOi]. The people were accustomed to the use of
   magical formulae by the Jewish exorcists (Mt 12:27; Ac 19:13), but here
   was something utterly different. Simon Magus could not understand how
   Simon Peter could do his miracles without some secret trick and even
   offered to buy it (Ac 8:19).

   1:27 The report of him [he akoe autou]. Vulgate, rumor. See Mt 14:1;
   24:6. They had no telephones, telegraphs, newspapers or radio, but news
   has a marvellous way of spreading by word of mouth. The fame of this
   new teacher went out "everywhere" [pantachou] throughout all Galilee.

   1:29 The house of Simon and Andrew [ten oikian SimOnos kai Andreou].
   Peter was married and both he and Andrew lived together in "Peter's
   house" (Mt 8:14) with Peter's wife and mother-in-law. Peter was
   evidently married before he began to follow Jesus. Later his wife
   accompanied him on his apostolic journeys (1Co 9:5). This incident
   followed immediately after the service in the synagogue on the sabbath.
   All the Synoptics give it. Mark heard Peter tell it as it occurred in
   his own house where Jesus made his home while in Capernaum. Each Gospel
   gives touches of its own to the story. Mark has "lay sick of a fever "
   [katekeito puressousa], lay prostrate burning with fever. Matthew puts
   it "stretched out [beblemenen] with a fever." Luke has it "holden with
   a great fever" [en sunechomene puretOi megalOi], a technical medical
   phrase. They all mention the instant recovery and ministry without any
   convalescence. Mark and Matthew speak of the touch of Jesus on her hand
   and Luke speaks of Jesus standing over her like a doctor. It was a
   tender scene.

   1:32 When the sun did set [hote edusen ho helios]. This picturesque
   detail Mark has besides "at even" [opsias genomenes], genitive
   absolute, evening having come). Matthew has "when even was come," Luke
   "when the sun was setting." The sabbath ended at sunset and so the
   people were now at liberty to bring their sick to Jesus. The news about
   the casting out of the demon and the healing of Peter's mother-in-law
   had spread all over Capernaum. They brought them in a steady stream
   (imperfect tense, [epheron]. Luke (Lu 4:40) adds that Jesus laid his
   hand on every one of them as they passed by in grateful procession.

   1:33 At the door [pros ten thuran]. At the door of Peter's house. The
   whole city was gathered together there (en episunegmene, past perfect
   passive periphrastic indicative, double compound [epi] and [sun]. Mark
   alone mentions this vivid detail. He is seeing with Peter's eyes again.
   Peter no doubt watched the beautiful scene with pride and gratitude as
   Jesus stood in the door and healed the great crowds in the glory of
   that sunset. He loved to tell it afterwards. Divers diseases [poikilais
   nosois]. See Mt 4:24 about [poikilos] meaning many-coloured,
   variegated. All sorts of sick folk came and were healed.

   1:34 Devils [daimonia]. Demons it should be translated always. Suffered
   not [ouk ephien]. Would not allow, imperfect tense of continued
   refusal. The reason given is "because they knew him" [hoti eideisan
   auton]. Whether "to be Christ" [Christon einai] is genuine or not, that
   is the meaning and is a direct reference to 1:24 when in the synagogue
   the demon recognized and addressed Jesus as the Holy One of God.
   Testimony from such a source was not calculated to help the cause of
   Christ with the people. He had told the other demon to be silent. See
   on Mt 8:29 for discussion of the word demon.

   1:35 In the morning, a great while before day [prOi ennucha lian]. Luke
   has only "when it was day" [genomenes hemeras]. The word [prOi] in Mark
   means the last watch of the night from three to six A.M. [Ennucha lian]
   means in the early part of the watch while it was still a bit dark (cf.
   Mr 16:2 [lian prOi]. Rose up and went out [anastas exelthen]. Out of
   the house and out of the city, off [apelthen], even if not genuine,
   possibly a conflate reading from 6:32, 46). "Flight from the unexpected
   reality into which His ideal conception of His calling had brought Him"
   (H.J. Holtzmann). Gould notes that Jesus seems to retreat before his
   sudden popularity, to prayer with the Father "that he might not be
   ensnared by this popularity, or in any way induced to accept the ways
   of ease instead of duty." But Jesus also had a plan for a preaching
   tour of Galilee and "He felt He could not begin too soon. He left in
   the night, fearing opposition from the people" (Bruce). Surely many a
   popular preacher can understand this mood of Jesus when in the night he
   slips away to a solitary place for prayer. Jesus knew what it was to
   spend a whole night in prayer. He knew the blessing of prayer and the
   power of prayer. And there prayed [k'akei proseucheto]. Imperfect tense
   picturing Jesus as praying through the early morning hours.

   1:36 Followed after him [katediOxen auton]. Hunted him out (Moffatt).
   Perfective use of the preposition [kata] (down to the finish). The verb
   [diOkO] is used for the hunt or chase, pursuit. Vulgate has persecutus
   est. The personal story of Peter comes in here. "Simon's intention at
   least was good; the Master seemed to be losing precious opportunities
   and must be brought back" (Swete). Peter and those with him kept up the
   search till they found him. The message that they brought would surely
   bring Jesus back to Peter's house.

   1:37 Into the next towns [eis tas echomenas kOmopoleis]. It was a
   surprising decision for Jesus to leave the eager, excited throngs in
   Capernaum for the country town or village cities without walls or much
   importance. Only instance of the word in the N.T. Late Greek word. The
   use of [echomenas] for next is a classic use meaning clinging to, next
   to a thing. So in Lu 13:33; Ac 13:44; 20:15; Heb 6:9. "D" here has
   [eggus] (near).

   1:39 Throughout all Galilee [Eis holen ten Galilaian]. The first tour
   of Galilee by Jesus. We are told little about this great preaching
   tour.

   1:40 Kneeling down to him [kai gonupetOn]. Picturesque detail omitted
   by some MSS. Lu 5:12 has "fell on his face."

   1:41 Being moved with compassion [splagchnistheis]. Only in Mark. First
   aorist passive participle.

   1:43 Strictly charged [embrimesamenos]. Only in Mark. Lu 5:14 has
   [pareggeilen] (commanded). Mark's word occurs also in 14:5 and in Mt
   9:30 and Joh 11:38. See on Mt 9:30. It is a strong word for the
   snorting of a horse and expresses powerful emotion as Jesus stood here
   face to face with leprosy, itself a symbol of sin and all its train of
   evils. The command to report to the priests was in accord with the
   Mosaic regulations and the prohibition against talking about it was to
   allay excitement and to avoid needless opposition to Christ.

   1:44 For a testimony unto them [eis marturion autois]. Without the
   formal testimony of the priests the people would not receive the leper
   as officially clean.

   1:45 Began to publish it much [erxato kerussein polla]. Lu 5:15 puts
   it, "so much the more" [mallon]. One of the best ways to spread a thing
   is to tell people not to tell. It was certainly so in this case. Soon
   Jesus had to avoid cities and betake himself to desert places to avoid
   the crowds and even then people kept coming to Jesus [erchonto],
   imperfect tense). Some preachers are not so disturbed by the onrush of
   crowds.
     __________________________________________________________________

Chapter 2

   2:1 Again into Capernaum after some days [palin eis Kapharnaoum di'
   hemerOn]. After the first tour of Galilee when Jesus is back in the
   city which is now the headquarters for the work in Galilee. The phrase
   [di' hemerOn] means days coming in between [dia, duo], two) the
   departure and return. In the house [en oikOi]. More exactly, at home,
   in the home of Peter, now the home of Jesus. Another picture directly
   from Peter's discourse. Some of the manuscripts have here [eis oikon],
   illustrating the practical identity in meaning of [en] and [eis]
   (Robertson, Grammar, pp. 591-6). It was noised [ekousthe]. It was heard
   (first aorist, passive indicative from [akouO], to hear). People spread
   the rumour, "He is at home, he is indoors."

   2:2 So that there was no longer room for them, no, not even about the
   door [hOste meketi chOrein mede ta pros ten thuran]. Another graphic
   Markan detail seen through Peter's eyes. The double compound negative
   in the Greek intensifies the negative. This house door apparently
   opened into the street, not into a court as in the larger houses. The
   house was packed inside and there was a jam outside. And he spake the
   word unto them [kai elalei autois ton logon]. And he was speaking the
   word unto them, Mark's favourite descriptive imperfect tense [elalei].
   Note this word [laleO] about the preaching of Jesus (originally just
   sounds like the chatter of birds, the prattling of children, but here
   of the most serious kind of speech.) As contrasted with [legO] (to say)
   it is rather an onomatopoetic word with some emphasis on the sound and
   manner of speaking. The word is com- mon in the vernacular papyri
   examples of social inter-course.

   2:3 And they come [kai erchontai]. Fine illustration of Mark's vivid
   dramatic historical present preserved by Luke Lu 5:18, but not by Mt
   9:2 (imperfect). Borne by four [airomenon hupo tessarOn]. Another
   picturesque Markan detail not in the others.

   2:4 Come nigh [proseggisai]. But Westcott and Hort read [prosenegkai],
   to bring to, after Aleph, B, L, 33, 63 (cf. Joh 5:18). They uncovered
   the roof [apestegasan ten stegen]. They unroofed the roof (note
   paronomasia in the Greek and cognate accusative). The only instance of
   this verb in the N.T. A rare word in late Greek, no papyrus example
   given in Moulton and Milligan Vocabulary. They climbed up a stairway on
   the outside or ladder to the flat tile roof and dug out or broke up
   [exoruxantes] the tiles (the roof). There were thus tiles [dia tOn
   keramOn], Lu 5:19) of laths and plaster and even slabs of stone stuck
   in for strength that had to be dug out. It is not clear where Jesus was
   [hopou en], either downstairs, (Holtzmann) or upstairs (Lightfoot), or
   in the quadrangle (atrium or compluvium, if the house had one). "A
   composition of mortar, tar, ashes and sand is spread upon the roofs,
   and rolled hard, and grass grows in the crevices. On the houses of the
   poor in the country the grass grows more freely, and goats may be seen
   on the roofs cropping it" (Vincent). They let down the bed [chalOsi ton
   krabatton], historical present again, aorist tense in Lu 5:19
   [kathekan]. The verb means to lower from a higher place as from a boat.
   Probably the four men had a rope fastened to each corner of the pallet
   or poor man's bed [krabatton], Latin grabatus. So one of Mark's Latin
   words). Matthew (Mt 9:2) has [kline], general term for bed. Luke has
   [klinidion] (little bed or couch). Mark's word is common in the papyri
   and is spelled also [krabbatos], sometimes [krabatos], while W, Codex
   Washingtonius, has it [krabbaton].

   2:5 Their faith [ten pistin autOn]. The faith of the four men and of
   the man himself. There is no reason for excluding his faith. They all
   had confidence in the power and willingness of Jesus to heal this
   desperate case. Are forgiven [aphientai], aoristic present passive, cf.
   punctiliar action, Robertson's Grammar, pp. 864ff.). So Mt 9:3, but Lu
   5:20 has the Doric perfect passive [apheOntai]. The astonishing thing
   both to the paralytic and to the four friends is that Jesus forgave his
   sins instead of healing him. The sins had probably caused the
   paralysis.

   2:6 Sitting there, and reasoning in their hearts [ekei kathemenoi kai
   dialogizomenoi en tais kardiais autOn]. Another of Mark's pictures
   through Peter's eyes. These scribes (and Pharisees, Lu 5:21) were there
   to cause trouble, to pick flaws in the teaching and conduct of Jesus.
   His popularity and power had aroused their jealousy. There is no
   evidence that they spoke aloud the murmur in their hearts, "within
   themselves" (Mt 9:3). It was not necessary, for their looks gave them
   away and Jesus knew their thoughts (Mt 9:4) and perceived their
   reasoning (Lu 5:22). Instantly Jesus recognized it in his own spirit
   [euthus epignous ho Iesous tOi pneumati autou], Mr 2:8). The Master at
   once recognizes the hostile atmosphere in the house. The debate
   [dialogizomenoi] in their hearts was written on their faces. No sound
   had come, but feeling did.

   2:7 He blasphemeth [blasphemei]. This is the unspoken charge in their
   hearts which Jesus read like an open book. The correct text here has
   this verb. They justify the charge with the conviction that God alone
   has the power [dunatai] to forgive sins. The word [blasphemeO] means
   injurious speech or slander. It was, they held, blasphemy for Jesus to
   assume this divine prerogative. Their logic was correct. The only flaw
   in it was the possibility that Jesus held a peculiar relation to God
   which justified his claim. So the two forces clash here as now on the
   deity of Christ Jesus. Knowing full well that he had exercised the
   prerogative of God in forgiving the man's sins he proceeds to justify
   his claim by healing the man.

   2:10 That ye may know [hina eidete]. The scribes could have said either
   of the alternatives in verse 9 with equal futility. Jesus could say
   either with equal effectiveness. In fact Jesus chose the harder first,
   the forgiveness which they could not see. So he now performs the
   miracle of healing which all could see, that all could know that (the
   Son of Man, Christ's favourite designation of himself, a claim to be
   the Messiah in terms that could not be easily attacked) he really had
   the authority and power [exousian] to forgive sins. He has the right
   and power here on earth to forgive sins, here and now without waiting
   for the day of judgment. He saith to the sick of the palsy [legei].
   This remarkable parenthesis in the middle of the sentence occurs also
   in Mt 9:6 and Lu 5:24, proof that both Matthew and Luke followed Mark's
   narrative. It is inconceivable that all three writers should
   independently have injected the same parenthesis at the same place.

   2:12 Before them all [emprosthen pantOn]. Lu 5:25 follows Mark in this
   detail. He picked up [aras] his pallet and walked and went home as
   Jesus had commanded him to do (Mr 2:11). It was an amazing proceeding
   and made it unnecessary for Jesus to refute the scribes further on this
   occasion. The amazement [existasthai], our ecstasy, as Lu 5:26 has it),
   was too general and great for words. The people could only say: "We
   never saw it on this fashion" [HoutOs oudepote eidamen]. Jesus had
   acted with the power of God and claimed equality with God and had made
   good his claim. They all marvelled at the paradoxes [paradoxa], Lu
   5:26) of that day. For it all they glorified God.

   2:13 By the seaside [para ten thalassan]. A pretty picture of Jesus
   walking by the sea and a walk that Jesus loved (Mr 1:16; Mt 4:18).
   Probably Jesus went out from the crowd in Peter's house as soon as he
   could. It was a joy to get a whiff of fresh air by the sea. But it was
   not long till all the crowd began to come to Jesus [ercheto],
   imperfect) and Jesus was teaching them [edidasken], imperfect). It was
   the old story over again, but Jesus did not run away.

   2:14 And as he passed by [kai paragOn]. Present participle active, was
   passing by. Jesus was constantly on the alert for opportunities to do
   good. An unlikely specimen was Levi (Matthew), son of Alpheus, sitting
   at the toll-gate [telOnion] on the Great West Road from Damascus to the
   Mediterranean. He was a publican [telOnes] who collected toll for Herod
   Antipas. The Jews hated or despised these publicans and classed them
   with sinners [hamartOloi]. The challenge of Jesus was sudden and sharp,
   but Levi (Matthew) was ready to respond at once. He had heard of Jesus
   and quickly decided. Great decisions are often made on a moment's
   notice. Levi is a fine object lesson for business men who put off
   service to Christ to carry on their business.

   2:16 The scribes of the Pharisees [hoi grammateis tOn PharisaiOn]. This
   is the correct text. Cf. "their scribes" in Lu 5:30. Matthew gave a
   great reception [dochen], Lu 5:29) in his house (Mr 2:15). These
   publicans and sinners not simply accepted Levi's invitation, but they
   imitated his example "and were following Jesus" [kai ekolouthoun
   autOi]. It was a motly crew from the standpoint of these young
   theologues, scribes of the Pharisees, who were on hand, being invited
   to pick flaws if they could. It was probably in the long hall of the
   house where the scribes stood and ridiculed Jesus and the disciples,
   unless they stood outside, feeling too pious to go into the house of a
   publican. It was an offence for a Jew to eat with Gentiles as even many
   of the early Jewish Christians felt (Ac 11:3) and publicans and sinners
   were regarded like Gentiles (1Co 5:11).

   2:17 The righteous [dikaious]. Jesus for the sake of argument accepts
   the claim of the Pharisees to be righteous, though, as a matter of
   fact, they fell very far short of it. Elsewhere (Mt 23) Jesus shows
   that the Pharisees were extortionate and devoured widows' houses and
   wore a cloak of pride and hypocritical respectability. The words "unto
   repentance" [eis metanoian] are not genuine in Mark, but are in Lu
   5:32. Jesus called men to new spiritual life and away from sin and so
   to repentance. But this claim stopped their mouths against what Jesus
   was doing. The well or the strong [ischuontes] are not those who need
   the physician in an epidemic.

   2:18 John's disciples and the Pharisees were fasting [esan hoi mathetai
   IOanou kai hoi Pharisaioi nesteuontes]. The periphrastic imperfect, so
   common in Mark's vivid description. Probably Levi's feast happened on
   one of the weekly fast-days (second and fifth days of the week for the
   stricter Jews). So there was a clash of standpoints. The disciples of
   John sided with the Pharisees in the Jewish ceremonial ritualistic
   observances. John was still a prisoner in Machaerus. John was more of
   an ascetic than Jesus (Mt 18:1f.; Lu 7:33-35), but neither one pleased
   all the popular critics. These learners [mathetai] or disciples of John
   had missed the spirit of their leader when they here lined up with the
   Pharisees against Jesus. But there was no real congeniality between the
   formalism of the Pharisees and the asceticism of John the Baptist. The
   Pharisees hated John who had denounced them as broods of vipers. Here
   the disciples of John and the disciples of the Pharisees [hoi mathetai
   IOanou kai hoi mathetai tOn PharisaiOn] join in criticizing Jesus and
   his disciples. Later we shall see Pharisees, Sadducees, and Herodians,
   who bitterly detested each other, making com- mon cause against Jesus
   Christ. So today we find various hostile groups combining against our
   Lord and Saviour. See on Mt 9:14-17 for comments. Matthew has here
   followed Mark closely.

   2:19 The sons of the bridechamber [hoi huioi tou numphOnos]. Not merely
   the groomsmen, but the guests also, the [paranymphs] [paranumphoi] of
   the old Greek). Jesus here adopts the Baptist's own metaphor (Joh
   3:29), changing the friend of the bridegroom [ho philos tou numphiou]
   to sons of the bridechamber. Jesus identifies himself with the
   bridegroom of the O.T. (Ho 2:21), God in his covenant relation with
   Israel (Swete). Mourning does not suit the wedding feast. Mark,
   Matthew, and Luke all give the three parables (bridegroom, unfulled
   cloth, new wineskins) illustrating and defending the conduct of Jesus
   in feasting with Levi on a Jewish fast-day. Lu 5:36 calls these
   parables. Jesus here seems iconoclastic to the ecclesiastics and
   revolutionary in emphasis on the spiritual instead of the ritualistic
   and ceremonial.

   2:21 Seweth on [epirhaptei]. Here only in the N.T. or elsewhere, though
   the uncompounded verb [rhaptO] (to sew) is common enough, sews upon: in
   Mt 9:16 and Lu 5:37 use [epiballei], put upon or clap upon.

   2:22 But new wine into fresh wineskins [alla oinon neon eis askous
   kainous]. Westcott and Hort bracket this clause as a Western
   non-interpolation though omitted only in D and some old Latin MSS. It
   is genuine in Lu 5:37 and may be so here.

   2:23 Through the cornfields [dia tOn sporimOn]. See on Mt 12:1. So
   Matt. and Lu 6:1. But Mark uses [paraporeuesthai], to go along beside,
   unless [diaporeuesthai] (BCD) is accepted. Perhaps now on the edge, now
   within the grain. Mark uses also [hodon poiein], to make a way like the
   Latin iter facere, as if through the standing grain, plucking the ears
   [tillontes tous stachuas]. Work of preparing food the rabbis called it.
   The margin of the Revised Version has it correctly: They began to make
   their way plucking the ears of corn (grain, wheat or barley, we should
   say). See on Mt 12:1-7 for discussion of this passage, parallel also in
   Lu 6:15.

   2:26 The house of God [ton oikon tou theou]. The tent or tabernacle at
   Nob, not the temple in Jerusalem built by Solomon. When Abiathar was
   high priest [epi Abiathar archiereOs]. Neat Greek idiom, in the time of
   Abiathar as high priest. There was confusion in the Massoretic text and
   in the LXX about the difference between Ahimelech (Abimelech) and
   Abiathar (2Sa 8:17), Ahimelech's son and successor (1Sa 21:2; 22:20).
   Apparently Ahimelech, not Abiathar was high priest at this time. It is
   possible that both father and son bore both names (1Sa 22:20; 2Sa 8:17;
   1Ch 18:16), Abiathar mentioned though both involved. [Epi] may so mean
   in the passage about Abiathar. Or we may leave it unexplained. They had
   the most elaborate rules for the preparation of the shewbread [tous
   artous tes protheseOs], the loaves of presentation, the loaves of the
   face or presence of God. It was renewed on the commencement of the
   sabbath and the old bread deposited on the golden table in the porch of
   the Sanctuary. This old bread was eaten by the priests as they came and
   went. This is what David ate.

   2:27 For man [dia ton anthrOpon]. Mark alone has this profound saying
   which subordinates the sabbath to man's real welfare (mankind, observe,
   generic article with [anthrOpos], class from class). Man was not made
   for the sabbath as the rabbis seemed to think with all their petty
   rules about eating an egg laid on the sabbath or looking in the glass,
   et cetera. See 2Macc. 5:19 and Mechilta on Ex 31:13: "The sabbath is
   delivered unto you and ye are not delivered unto the sabbath."
   Christianity has had to fight this same battle about institutionalism.
   The church itself is for man, not man for the church.

   2:27 Even of the sabbath [kai tou sabbatou]. Mark, Matthew (Mt 12:8),
   and Luke (Lu 6:5) all give this as a climax in the five reasons given
   by Christ on the occasion for the conduct of the disciples, but Mark
   has the little word "even" [kai] not in the others, showing that Jesus
   knew that he was making a great claim as the Son of Man, the
   Representative Man, the Messiah looked at from his human interest, to
   lordship [kurios] even of the sabbath. He was not the slave of the
   sabbath, but the master of it. "Even of the sabbath, so invaluable in
   your eyes. Lord, not to abolish, but to interpret and keep in its own
   place, and give it a new name" (Bruce).
     __________________________________________________________________

Chapter 3

   3:1 Had his hand withered [exerammenen echOn ten cheira]. He had his
   (the in the Greek, common idiom with article as possessive) hand (right
   hand, Lu 6:6) in a withered state, perfect passive participle
   (adjective [xeran] in Matthew and Luke), showing that it was not
   congenital, but the result of injury by accident or disease. Bengel:
   Non ex utero, sed morbo aut vulnere.

   3:2 They watched [pareteroun]. Imperfect tense, were watching on the
   side (or sly). Luke uses the middle voice, [pareterounto], to accent
   their personal interest in the proceedings. It was the sabbath day and
   in the synagogue and they were there ready to catch him in the act if
   he should dare to violate their rules as he had done in the wheat
   fields on the previous sabbath. Probably the same Pharisees are present
   now as then. That they might accuse him [hina kategoresOsin autou]. So
   Mt 12:10. Luke has it "that they might find how to accuse him" [hina
   heurOsin kategorein autou]. They were determined to accuse him. The
   sabbath controversy offered the best opening. So here they are ready
   for business.

   3:3 Stand forth [egeire eis to meson]. Step into the middle of the room
   where all can see. It was a bold defiance of the Christ's spying
   enemies. Wycliff rightly puts it: They aspieden him. They played the
   spy on Jesus. One can see the commotion among the long-bearded
   hypocrites at this daring act of Jesus.

   3:4 But they held their peace [hoi de esiOpOn]. Imperfect tense. In
   sullen silence and helplessness before the merciless questions of Jesus
   as the poor man stood there before them all. Jesus by his pitiless
   alternatives between doing good [agathopoieO], late Greek word in LXX
   and N.T.) and doing evil [kakopoieO], ancient Greek word), to this man,
   for instance, to save a life or to kill [psuchen sOsai e apokteinai],
   as in this case. It was a terrible exposure.

   3:5 When he had looked round on them with anger [periblepsamenos autous
   met' orges]. Mark has a good deal to say about the looks of Jesus with
   this word (3:5, 34; 5:37; 9:8; 10:23; 11:11) as here. So Luke only
   once, Lu 6:10. The eyes of Jesus swept the room all round and each
   rabbinical hypocrite felt the cut of that condemnatory glance. This
   indignant anger was not inconsistent with the love and pity of Jesus.
   Murder was in their hearts and Jesus knew it. Anger against wrong as
   wrong is a sign of moral health (Gould). Being grieved at the hardness
   of their hearts [sunlupoumenos epi tei pOrOsei tes kardias autOn]. Mark
   alone gives this point. The anger was tempered by grief (Swete). Jesus
   is the Man of Sorrows and this present participle brings out the
   continuous state of grief whereas the momentary angry look is expressed
   by the aorist participle above. Their own heart or attitude was in a
   state of moral ossification [pOrOsis] like hardened hands or feet.
   [POros] was used of a kind of marble and then of the callus on
   fractured bones. "They were hardened by previous conceptions against
   this new truth" (Gould). See also on Mt 12:9-14.

   3:6 And straightway with the Herodians took council [euthus meta tOn
   HerOidianOn]. The Pharisees could stand no more. So out they stalked at
   once in a rage of madness (Lu 6:11) and outside of the synagogue took
   counsel [sumboulion epoiesan] or gave counsel [sumboulion edidoun], as
   some MSS. have it, imperfect tense, offered counsel as their solution
   of the problem) with their bitter enemies, the Herodians, on the
   sabbath day still "how they might destroy him" [hopOs auton
   apolesOsin], a striking illustration of the alternatives of Jesus a few
   moments before, "to save life or to kill." This is the first mention of
   the Herodians or adherents of Herod Antipas and the Herod family rather
   than the Romans. The Pharisees would welcome the help of their rivals
   to destroy Jesus. In the presence of Jesus they unite their forces as
   in Mr 8:15; 12:13; Mt 22:16.

   3:7 Withdrew to the sea [anechOresen eis ten thalassan]. Evidently
   Jesus knew of the plot to kill him, "perceiving it" (Mt 12:15). "He and
   His would be safer by the open beach" (Swete). He has the disciples
   with him. Vincent notes that on eleven occasions Mark mentions the
   withdrawals of Jesus to escape his enemies, for prayer, for rest, for
   private conference with his disciples (1:12; 3:7; 6:31, 46; 7:24, 31;
   9:2; 10:1; 14:34). But, as often, a great multitude [polu plethos] from
   Galilee followed him.

   3:7 Hearing what great things he did [akouontes hosa poiei]. Masculine
   plural present participle, though [plethos] is neuter singular
   (construction according to sense in both number and gender). This crowd
   by the sea came from Galilee, Judea, Jerusalem, Idumea, beyond Jordan
   (Decapolis and Perea), Tyre and Sidon, Phoenicia, North, South, East,
   and Northwest, even from Idumea (mentioned here alone in the N.T.) won
   by John Hyrcanus to Palestine. "In our Lord's time Idumea was
   practically a part of Judea with a Jewish circumcised population"
   (George Adam Smith). Many of these were probably Gentiles (Phoenicia
   and Decapolis) and may have known only the Greek language. The fame of
   Jesus had spread through all the regions round about. There was a jam
   as the crowds came to Jesus by the Sea of Galilee.

   3:9 That a little boat should wait on him [hina ploiarion proskarterei
   autOi]. The boat was to keep close (note present tense subjunctive of
   [proskartereO] to the shore in constant readiness and move as Jesus
   did. Whether he needed it or not is not told, but it was there at hand.
   Lest they should throng him [hina me thlibOsin auton]. Press or crush
   him. Jesus stayed with the crowds for they needed him. Present
   subjunctive again.

   3:10 Pressed upon him [epipiptein autOi]. Were falling upon him to such
   an extent that it was dangerous. They were not hostile, but simply
   intensely eager, each to have his own case attended to by Jesus. That
   they might touch him [hina autou hapsOntai]. If only that much. They
   hoped for a cure by contact with Christ. Aorist subjunctive. It was a
   really pathetic scene and a tremendous strain on Jesus. As many as had
   plagues [hosoi eichon mastigas]. Strokes or scourges, terms used by us
   today as a paralytic stroke, the influenza scourge. Our word plague is
   from [plege] (Latin plaga), from [plegnumi], to strike a blow. Common
   in ancient Greek in this sense. See Mr 5:29, 34; Lu 7:21 for the same
   use of [mastiges] and also 2Macc. 9:11.

   3:11 Whensoever they beheld him [hotan auton etheOroun]. Imperfect
   indicative with [hotan] of repeated action. They kept falling down
   before him [prosepipton] and crying, [ekrazon] and he kept charging or
   rebuking [epitima] them, all imperfects. The unclean spirits (demons)
   recognize Jesus as the Son of God, as before. Jesus charged them not to
   make him known as he had also done before. He did not wish this
   testimony. It was a most exciting ordeal and is given only by Mark.
   Note non-final use of [hina].

   3:13 He goeth up into the mountain [anabainei eis to oros]. So Matthew
   (Mt 5:1) and Luke (Lu 6:12), "to pray" Luke adds. Historical present so
   common in Mark's vivid narrative. Neither Gospel gives the name of the
   mountain, assuming it as well known, probably not far from the lake.
   Whom he himself would [hous ethelen autos]. Emphatic use of [autos]
   (himself) at end of sentence. Whether by personal imitation or through
   the disciples Jesus invites or calls to himself [proskaleitai],
   historical middle present indicative) a select number out of the vast
   crowds by the sea, those whom he really wished to be with him. They
   went off to him [apelthon pros auton]. Luke states that Jesus
   "continued all night in prayer, to God." It was a crisis in the
   ministry of Christ. This select group up in the hills probably
   respected the long agony of Jesus though they did not comprehend his
   motive. They formed a sort of spiritual body-guard around the Master
   during his night vigil in the mountain.

   3:14 He appointed twelve [epoiesen dOdeka]. This was a second selection
   out of those invited to the hills and after the night of prayer and
   after day came (Lu 6:13). Why he chose twelve we are not told, probably
   because there were twelve tribes in Israel. It was a good round number
   at any rate. They were to be princes in the new Israel (cf. Mt 19:28;
   Lu 22:30; Re 21:14,15). Luke (Lu 6:13-16) also gives the list of the
   twelve at this point while Matthew (Mt 10:1-4) postpones giving the
   names till they are sent out in Galilee. There is a fourth list in Ac
   1:13. See discussion of the names of the apostles on Mt 10:1-4 and pp.
   271-3 of my Harmony of the Gospels for Students of the Life of Christ.
   The three groups of four begin alike (Simon, Philip, James). There are
   some difficulties. Whom he also named apostles [hous kai apostolous
   Onomasen]. Margin of Revised Version, the text of Westcott and Hort
   after Aleph, B, C, etc. Genuine in Lu 6:13 and probably so here. The
   meaning is that Jesus himself gave the name apostle or missionary
   [apostellO], to send) to this group of twelve. The word is applied in
   the New Testament to others besides as delegates or messengers of
   churches (2Co 8:23; Php 2:25), and messenger (Joh 13:16). It is applied
   also to Paul on a par with the twelve (Ga 1:1, 11f., etc.) and also to
   Barnabas (Ac 14:14), and perhaps also to Timothy and Silas (1Ti 2:6f.).
   Two purposes of Jesus are mentioned by Mark in the choice of these
   twelve, that they might be with him [hina Osin met' autou], and that he
   might send them forth [kai hina apostellei autous]. They were not ready
   to be sent forth till they had been with Jesus for some time. This is
   one of the chief tasks of Christ to train this group of men. See
   Bruce's The Training of the Twelve. The very word [apostolos] is from
   [apostellO]. There were two purposes in sending them forth expressed by
   two infinitives, one to preach [kerussein], from [kerux], herald), the
   other to have power to cast out demons [echein exousian ekballein ta
   daimonia]. This double ministry of preaching and healing was to mark
   their work. The two things are, however, different, and one does not
   necessarily involve the other.

   3:16 Simon he surnamed Peter [epetheken onoma tOi SimOni Petron]. The
   Greek idiom seems awkward, but it is not. Peter is in apposition with
   name or [onoma] (accusative). This surname Jesus gave in addition
   [epetheken] to Simon (dative case). Here then is a direct reference to
   what is told in Joh 1:42 when Jesus met Simon for the first time. Mark
   here reflects Peter's own words. Luke (Lu 6:14) simply says "Whom he
   also surnamed Peter." See Mt 16:17 for the full explanation of the name
   Peter, a Rock, Cephas.

   3:17 Boanerges, which is Sons of thunder [Boanerges ho estin huioi
   brontes]. This Hebrew nickname is given only by Mark and the reason for
   it is not clear. It may refer to the fiery temperament revealed in Lu
   9:34 when James and John wanted to call down fire on the Samaritan
   villages that were unfriendly to them. The word literally means sons of
   tumult, sons of thunder in Syriac. No other epithets are given by Mark
   save descriptions to distinguish as Simon the Cananaean (or Zealot) and
   Judas Iscariot, who also betrayed him (verse 19). Andrew, (from [aner],
   a man) and Philip (Philippos, fond of horses) are both Greek names.
   Bartholomew, son of Tolmai, is the Nathanael of John's Gospel (Joh
   21:2). He probably had both names. Matthew is a Hebrew name meaning
   gift of God [Maththaios]. Thomas is Hebrew and means Twin (Didymus, Joh
   11:16). There are two uses of the name of James [IacObos], Jacob).
   Thaddeus is another name for Lebbaeus.

   3:19 He cometh into a house [erchetai eis oikon]. Historical present
   again and no article with noun. He comes home from the mountain,
   probably the house of Simon as in 1:29. Mark passes by the Sermon on
   the Mount given by Matthew and Luke on the mountain (plateau on the
   mountain in Luke). We have to allow a reasonable interval for Mark's
   narrative. Mark's Gospel is full of action and does not undertake to
   tell all that Jesus did and said.

   3:20 So that they could not so much as eat bread [hOste me dunasthai
   autous mede arton phagein]. Note infinitive with [hOste]. Apparently
   Jesus and the disciples indoors with the great crowd in the house and
   at the door as in 1:32; 2:2 to which Mark refers by "again." The jam
   was so great that they could not rest, could not eat, and apparently
   Jesus could not even teach. The crowd reassembled at once on Christ's
   return from the mountain.

   3:21 His friends [hoi par' autou]. The phrase means literally "those
   from the side of him (Jesus)." It could mean another circle of
   disciples who had just arrived and who knew of the crowds and strain of
   the Galilean ministry who now come at this special juncture. But the
   idiom most likely means the kinspeople or family of Jesus as is common
   in the LXX. The fact that in verse 31 "his mother and his brothers" are
   expressly mentioned would indicate that they are "the friends" alluded
   to in verse 21. It is a mournful spectacle to think of the mother and
   brothers saying, He is beside himself [exeste]. Second aorist active
   indicative intransitive. The same charge was brought against Paul (Ac
   26:24; 2Co 5:13). We say that one is out of his head. Certainly Mary
   did not believe that Jesus was in the power of Beelzebub as the rabbis
   said already. The scribes from Jerusalem are trying to discount the
   power and prestige of Jesus (3:22). See on Mt 9:32-34; 10:25; 12:24 for
   Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought
   and wished to take him home out of the excitement and strain that he
   might get rest and proper food. See my The Mother of Jesus: Her
   Problems and Her Glory. The brothers did not as yet believe the
   pretensions and claims of Jesus (Joh 7:5). Herod Antipas will later
   consider Jesus as John the Baptist redivivus, the scribes treat him as
   under demonic possession, even the family and friends fear a disordered
   mind as a result of overstrain. It was a crucial moment for Jesus. His
   family or friends came to take him home, to lay hold of him [kratesai],
   forcibly if need be.

   3:23 In parables [en parabolais]. In crisp pungent thrusts that exposed
   the inconsistencies of the scribes and Pharisees. See on Mt 13 for
   discussion of the word parable [parabole], placing beside for
   comparison). These short parabolic quips concern Satan's casting out
   [ekballei], the very word used of casting out demons) Satan (rhetorical
   question), a kingdom divided [meristhei], for a mere portion) against
   itself, a house divided [meristhei] against itself, two conditions of
   the third class undetermined, but with prospect of determination.

   3:27 Spoil [diarpasai]. Plunder, compound verb, thoroughly ransack.
   Picture of Satan plundering the demons, the very tools [skeue] by which
   he carried on his business. A reductio ad absurdum. Jesus is the
   conqueror of Satan, not in league with him.

   3:29 Guilty of an eternal sin [enochos estin aiOniou hamartematos]. The
   genitive of the penalty occurs here with [enochos]. In saying that
   Jesus had an unclean spirit (verse 30) they had attributed to the devil
   the work of the Holy Spirit. This is the unpardonable sin and it can be
   committed today by men who call the work of Christ the work of the
   devil, Nietzsche may be cited as an instance in point. Those who hope
   for a second probation hereafter may ponder carefully how a soul that
   eternally sins in such an environment can ever repent. That is eternal
   punishment. The text here is [hamartematos] (sin), not [kriseOs]
   (judgment), as the Textus Receptus has it.

   3:31 Standing without [exO stekontes]. A late present from the perfect
   [hesteka]. Pathetic picture of the mother and brothers standing on the
   outside of the house thinking that Jesus inside is beside himself and
   wanting to take him home. They were crowded out. They sent unto him,
   calling him [apesteilan pros auton kalountes auton]. They were
   unwilling to disclose their errand to take him home (Swete) and so get
   the crowd to pass word unto Jesus on the inside, "calling him" through
   others. Some of the MSS. add "sisters" to mother and brothers as
   seeking Jesus.

   3:32 Was sitting about him [ekatheto peri auton]. They sat in a circle
   [kuklOi] around Jesus with the disciples forming a sort of inner
   circle.

   3:34 Looking round on them [periblepsamenos]. Another of Mark's
   life-like touches. Jesus calls those who do the will of God his mother,
   brothers, and sisters. This does not prove that the sisters were
   actually there. The brothers were hostile and that gives point to the
   tragic words of Jesus. One's heart goes out to Mary who has to go back
   home without even seeing her wondrous Son. What did it all mean to her
   at this hour?
     __________________________________________________________________

Chapter 4

   4:1 Sat in the sea [kathesthai en tei thalassei]. In the boat, of
   course, which was in the sea. He first sat by the beach (Mt 13:1) and
   then a very great multitude [ochlos pleistos] made him enter a boat in
   which he sat and taught. It was a common experience now to teach the
   crowds on the beach (2:1, 13; 3:7-9). There is gathered [sunagetai].
   Graphic pictorial present again. See the crowds pressing Jesus into the
   sea.

   4:2 He taught them [edidasken autous]. Imperfect tense describing it as
   going on. In parables [en parabolais]. As in 3:23, only here more
   extended parables. See on Mt 13 for discussion concerning Christ's use
   of parables. Eight are given there, one (the Lamp both in Mr 4:21 and
   Lu 8:16 (both Sower and the Lamp in Luke), one alone in Mr 4:26-29
   (seed growing of itself) not in Matthew or Luke, ten on this occasion.
   Only four are mentioned in Mr 4:1-34 (The Sower, the Lamp, the Seed
   Growing of Itself, the Mustard Seed). But Mark adds (4:34) "without a
   parable spake he not unto them," clearly meaning that Jesus spoke many
   others on this occasion and Matt. after mentioning eight (Mt 13:34)
   makes the same statement. Manifestly, therefore, Jesus spoke many
   parables on this day and all theories of exegesis or dispensations on
   the basis of the number of these kingdom parables are quite beside the
   mark. In beginning Jesus said: Hearken [Akouete]. It is significant
   that even Jesus had to ask people to listen when he spoke. See also
   verse 9.

   4:7 Choked [sunepnixan]. [PnigO] means to strangle, throttle. Mark has
   the compounded form with [sun-], squeezed together. Mt 13:7 has
   [apepnixan], choked off. Yielded no fruit [karpon ouk edOkan]. In Mark
   alone. Barren in results.

   4:7 Growing up and increasing [anabainonta kai auxanomena]. In Mark
   alone. A vivid detail enlarging on the continued growth implied in the
   imperfect "yielded fruit" [edidou karpon]. It kept on yielding as it
   grew. Fruit is what matters.

   4:10 When he was alone [hote egeneto kata monas]. Only in Mark. Vivid
   recollection of Peter. Mark has also "they that were about him with the
   twelve" [hoi peri auton sun tois dOdeka], Matthew and Luke simply "the
   disciples." They did not want the multitude to see that they did not
   understand the teaching of Jesus.

   4:11 Unto you is given the mystery of the kingdom of God [Humin to
   musterion dedotai tes basileias tou theou]. See on Mt 13:11 for word
   [musterion]. Here (Mr 4:11; Mt 13:11; Lu 8:10) alone in the Gospels,
   but in Paul 21 times and in the Revelation 4 times. It is frequent in
   Daniel and O.T. Apocrypha. Matthew and Luke use it here in the plural.
   Matthew and Luke add the word to know [gnOnai], but Mark's presentation
   covers a wider range than growing knowledge, the permanent possession
   of the mystery even before they understand it. The secret is no longer
   hidden from the initiated. Discipleship means initiation into the
   secret of God's kingdom and it will come gradually to these men. But
   unto them that are without [ekeinois de tois exO]. Peculiar to Mark,
   those outside our circle, the uninitiated, the hostile group like the
   scribes and Pharisees, who were charging Jesus with being in league
   with Beelzebub. Lu 8:10 has "to the rest" [tois loipois], Mt 13:11
   simply "to them" [ekeinois]. Without the key the parables are hard to
   understand, for parables veil the truth of the kingdom being stated in
   terms of another realm. Without a spiritual truth and insight they are
   unintelligible and are often today perverted. The parables are thus a
   condemnation on the wilfully blind and hostile, while a guide and
   blessing to the enlightened. That [hina]. Mark has the construction of
   the Hebrew "lest" of Isa 6:9f. with the subjunctive and so Lu 8:10,
   while Mt 13:13 uses causal [hoti] with the indicative following the
   LXX. See on Mt 13:13 for the so-called causal use of [hina]. Gould on
   Mr 4:12 has an intelligent discussion of the differences between
   Matthew and Mark and Luke. He argues that Mark here probably "preserves
   the original form of Jesus' saying." God ironically commands Isaiah to
   harden the hearts of the people. If the notion of purpose is preserved
   in the use of [hina] in Mark and Luke, there is probably some irony
   also in the sad words of Jesus. If [hina] is given the causative use of
   [hoti] in Matthew, the difficulty disappears. What is certain is that
   the use of parables on this occasion was a penalty for judicial
   blindness on those who will not see.

   4:12 Lest haply they should turn again, and it should be forgiven them
   [mepote epistrepsOsin kai aphethei autois]. Luke does not have these
   difficult words that seem in Isaiah to have an ironical turn, though Mt
   13:15 does retain them even after using [hoti] for the first part of
   the quotation. There is no way to make [mepote] in Mr 4:12 and Mt 13:15
   have a causal sense. It is the purpose of condemnation for wilful
   blindness and rejection such as suits the Pharisees after their
   blasphemous accusation against Jesus. Bengel says: iam ante non
   videbant, nunc accedit iudicium divinum. Jesus is pronouncing their
   doom in the language of Isaiah. It sounds like the dirge of the damned.

   4:13 Know ye not this parable? [ouk oidate ten parabolen tauten;]. They
   had asked Jesus his reasons for using parables. This question implies
   surprise at their dulness though initiated into the secret of God's
   Kingdom. Incapacity to comprehend this parable of the sower raises
   doubt about all the others on this day and at all times.

   4:14 The sower soweth the word [ho speirOn ton logon speirei]. Not put
   thus clearly and simply in Mt 13:19 or Lu 8:11.

   4:15 Where the word is sown [hopou speiretai ho logos]. Explanatory
   detail only in Mark. Satan [Satanas] where Mt 13:19 has the evil one
   [ho poneros] and Lu 8:12 the devil [ho diabolos]. Sown in them
   [esparmenon eis autous]. Within them, not just among them, "in his
   heart" (Matt.).

   4:19 The lusts of other things [hai peri ta loipa epithumiai]. All the
   passions or longings, sensual, worldly, "pleasures of this life"
   [hedonOn tou biou] as Luke has it (Lu 8:14), the world of sense
   drowning the world of spirit. The word [epithumia] is not evil in
   itself. One can yearn (this word) for what is high and holy (Lu 22:15;
   Php 1:23).

   4:20 Bear fruit [karpophorousin]. Same word in Mt 13:23 and Lu 8:15.
   Mark gives the order from thirty, sixty, to a hundred, while Mt 13:23
   has it reversed.

   4:21 Not to be put on the stand? [ouch hina epi ten luchnian tethei;].
   First aorist passive subjunctive of [tithemi] with [hina] (purpose).
   The lamp in the one-room house was a familiar object along with the
   bushel, the bed, the lampstand. Note article with each. [Meti] in the
   Greek expects the answer no. It is a curious instance of early textual
   corruption that both Aleph and B, the two oldest and best documents,
   have [hupo ten luchnian] (under the lampstand) instead of [epi ten
   luchnian], making shipwreck of the sense. Westcott and Hort actually
   put it in the margin but that is sheer slavery to Aleph and B. Some of
   the crisp sayings were repeated by Jesus on other occasions as shown in
   Matthew and Luke. To put the lamp under the bushel [modion] would put
   it out besides giving no light. So as to the bed or table-couch
   [klinen] if it was raised above the floor and liable to be set on fire.

   4:22 Save that it should be manifested [ean me hina phanerOthei]. Note
   [ean me] and [hina]. Lu 8:17 has it that shall not be made manifest [ho
   ou phaneron genesetai]. Here in Mark it is stated that the temporary
   concealment is for final manifestation and a means to that end. Those
   who are charged with the secret at this time are given the set
   responsibility of proclaiming it on the housetops after Ascension
   (Swete). The hidden [krupton] and the secret [apokruphon] are to be
   revealed in due time.

   4:23 Repeats verse 9 with conditional form instead of a relative
   clause. Perhaps some inattention was noted.

   4:24 What ye hear [ti akouete]. Lu 8:17 has it "how ye hear" [pOs
   akouete] . Both are important. Some things should not be heard at all
   for they besmirch the mind and heart. What is worth hearing should be
   heard rightly and heeded. With what measure [en hOi metrOi]. See
   already in the Sermon on the Mount (Mt 7:2; Lu 6:38).

   4:25 Even that which he hath [kai ho echei]. Lu 8:17 has even that
   which he thinketh that he hath or seemeth to have [kai ho dokei
   echein]. It is possible that [echei] here has the notion of acquiring.
   The man who does not acquire soon loses what he thinks that he has.
   This is one of the paradoxes of Jesus that repay thought and practice.

   4:26 As if a man should cast [hOs anthrOpos balei]. Note [hOs] with the
   aorist subjunctive without [an]. It is a supposable case and so the
   subjunctive and the aorist tense because a single instance. Blass
   considers this idiom "quite impossible," but it is the true text here
   and makes good sense (Robertson, Grammar, p. 968). The more common
   idiom would have been [hOs ean] (or [an].

   4:27 Should sleep and rise [katheudei kai egeiretai]. Present
   subjunctive for continued action. So also spring up and grow [blastai
   kai mekunetai] two late verbs. The process of growth goes on all night
   and all day [nukta kai hemeran], accusative of time). He knoweth not
   how [hOs ouk oiden autos]. Note position of [hOs] (beginning) and
   [autos] (end) of clause: How knows not he. The mystery of growth still
   puzzles farmers and scientists of today with all our modern knowledge.
   But nature's secret processes do not fail to operate because we are
   ignorant. This secret and mysterious growth of the kingdom in the heart
   and life is the point of this beautiful parable given only by Mark.
   "When man has done his part, the actual process of growth is beyond his
   reach or comprehension" (Swete).

   4:27 Of herself [automate]. Automatically, we say. The secret of growth
   is in the seed, not in the soil nor in the weather nor in the
   cultivating. These all help, but the seed spontaneously works according
   to its own nature. The word [automate] is from [autos] (self) and
   [memaa] desire eagerly from obsolete [maO]. Common word in all Greek
   history. Only one other example in N.T., in Ac 12:10 when the city gate
   opens to Peter of its own accord. "The mind is adapted to the truth, as
   the eye to the light" (Gould). So we sow the seed, God's kingdom truth,
   and the soil (the soul) is ready for the seed. The Holy Spirit works on
   the heart and uses the seed sown and makes it germinate and grow,
   "first the blade, then the ear, then the full corn in the ear" [prOton
   chorton, eiten stachun, eiten plere siton en tOi stachui]. This is the
   law and order of nature and also of grace in the kingdom of God. Hence
   it is worth while to preach and teach. "This single fact creates the
   confidence shown by Jesus in the ultimate establishment of his kingdom
   in spite of the obstacles which obstruct its progress" (Gould).

   4:29 Is ripe [paradoi], second aorist subjunctive with [hotan].
   Whenever the fruit yields itself or permits. Putteth forth
   [apostellei]. Sends forth the sickle. The word for apostle comes from
   this verb. See Joh 4:38: "I sent you forth to reap" [ego apesteila
   humas therizein]. Sickle [drepanon] here by metonymy stands for the
   reapers who use it when the harvest stands ready for it [paresteken],
   stands by the side, present perfect indicative).

   4:30 How shall we liken? [POs homoiOsOmen?] Deliberative first aorist
   subjunctive. This question alone in Mark. So with the other question:
   In what parable shall we set it forth? [en tini auten parabolei
   thOmen;]. Deliberative second aorist subjunctive. The graphic question
   draws the interest of the hearers (we) by fine tact. Lu 13:18f. retains
   the double question which Mt 13:31f. does not have, though he has it in
   a very different context, probably an illustration of Christ's
   favourite sayings often repeated to different audiences as is true of
   all teachers and preachers.

   4:31 When it is sown [hotan sparei]. Second aorist passive subjunctive
   of [speirO]. Alone in Mark and repeated in verse 32. Less than all the
   seeds [mikroteron pantOn tOn spermatOn]. Comparative adjective with the
   ablative case after it. Hyperbole, of course, but clearly meaning that
   from a very small seed a large plant grows, the gradual pervasive
   expansive power of the kingdom of God.

   4:32 Groweth up [anabainei]. Mt 13:32 When it is grown [hotan
   auxethei]. Under the shadow thereof [hupo ten skian autou]. A different
   picture from Matthew's in the branches thereof [en tois kladois autou].
   But both use [kataskenoin], to tent or camp down, make nests in the
   branches in the shade or hop on the ground under the shade just like a
   covey of birds. In Mt 8:20 the birds have nests [kataskenOseis]. The
   use of the mustard seed for smallness seems to have been proverbial and
   Jesus employs it elsewhere (Mt 17:20; Lu 17:6).

   4:33 As they were able to hear it [kathOs edunanto akouein]. Only in
   Mark. Imperfect indicative. See Joh 16:12 for [ou dunasthe bastazein],
   not able to bear. Jesus used parables now largely, but there was a
   limit even to the use of them to these men. He gave them the mystery of
   the kingdom in this veiled parabolic form which was the only feasible
   form at this stage. But even so they did not understand what they
   heard.

   4:34 But privately to his disciples he expounded all things [kat' idian
   de tois idiois mathetais epeluen panta]. To his own [idiois] disciples
   in private, in distinction from the mass of the people Jesus was in the
   habit (imperfect tense, [epeluen] of disclosing, revealing, all things
   [panta] in plain language without the parabolic form used before the
   crowds. This verb [epiluO] occurs in the N.T. only here and in Ac 19:39
   where the town-clerk of Ephesus says of the troubles by the mob: "It
   shall be settled in the regular assembly" [en tei ennomOi ekklesiai
   epiluthesetai]. First future passive indicative from [epiluO]. The word
   means to give additional [epi] loosening [luO], so to explain, to make
   plainer, clearer, even to the point of revelation. This last is the
   idea of the substantive in 2Pe 1:20 where even the Revised Version has
   it: "No prophecy of scripture is of private interpretation" [pasa
   propheteia graphes idias epiluseOs ou ginetai]. Here the use of
   [ginetai] (comes) with the ablative case [epiluseOs] and the
   explanation given in verse 2Pe 1:21 shows plainly that disclosure or
   revelation to the prophet is what is meant, not interpretation of what
   the prophet said. The prophetic impulse and message came from God
   through the Holy Spirit. In private the further disclosures of Jesus
   amounted to fresh revelations concerning the mysteries of the kingdom
   of God.

   4:35 When even was come [opsias genomenes]. Genitive absolute. It had
   been a busy day. The blasphemous accusation, the visit of the mother
   and brothers and possibly sisters, to take him home, leaving the
   crowded house for the sea, the first parables by the sea, then more in
   the house, and now out of the house and over the sea. Let us go over
   unto the other side [dielthOmen eis to peran]. Hortatory (volitive)
   subjunctive, second aorist active tense. They were on the western side
   and a row over to the eastern shore in the evening would be a
   delightful change and refreshing to the weary Christ. It was the only
   way to escape the crowds.

   4:36 Even as he was [hOs en]. Vulgate, ita ut erat. Bengel says: sine
   apparatu. That is, they take Jesus along [paralambanousin] without
   previous preparation. Other boats [alla ploia]. This detail also is
   given only by Mark. Some people had got into boats to get close to
   Jesus. There was a crowd even on the lake.

   4:37 There ariseth a great storm of wind [ginetai lailaps megale
   anemou]. Mark's vivid historical present again. Mt 8:24 has [egeneto]
   (arose) and Lu 8:23 [katebe] (came down). Luke has also [lailaps], but
   Matthew [seismos] (tempest), a violent upheaval like an earthquake.
   [Lailaps] is an old word for these cyclonic gusts or storms. Luke's
   "came down" shows that the storm fell suddenly from Mount Hermon down
   into the Jordan Valley and smote the Sea of Galilee violently at its
   depth of 682 feet below the Mediterranean Sea. The hot air at this
   depth draws the storm down with sudden power. These sudden storms
   continue to this day on the Sea of Galilee. The word occurs in the LXX
   of the whirlwind out of which God answered Job (Job 38:1) and in Jon
   1:4. The waves beat into the boat [ta kumata epeballen eis to ploion].
   Imperfect tense (were beating) vividly picturing the rolling over the
   sides of the boat "so that the boat was covered with the waves" (Mt
   8:24). Mark has it: "insomuch that the boat was now filling" [hOste ede
   gemizesthai to ploion]. Graphic description of the plight of the
   disciples.

   4:37 Asleep on the cushion [epi to proskephalaion katheudOn]. Mark also
   mentions the cushion or bolster and the stern of the boat [en tei
   prumnei]. Mt 8:24 notes that Jesus was sleeping [ekatheuden], Luke that
   he fell asleep [aphupnOsen], ingressive aorist indicative). He was worn
   out from the toil of this day. They awake him [egeirousin auton]. So
   Mark's graphic present. Matthew and Luke both have "awoke him." Mark
   has also what the others do not: "Carest thou not?" [ou melei soi;]. It
   was a rebuke to Jesus for sleeping in such a storm. We are perishing
   [apollumetha], linear present middle). Precisely this same form also in
   Mt 8:25 and Lu 8:24.

   4:39 Rebuked the wind [epetimesen tOi anemOi] as in Mt 8:26 and Lu
   8:24. He spoke to the sea also. All three Gospels speak of the sudden
   calm [galene] and the rebuke to the disciples for this lack of faith.

   4:40 Why are ye fearful? [Ti deiloi este;]. They had the Lord of the
   wind and the waves with them in the boat. He was still Master even if
   asleep in the storm. Have ye not yet faith? [OupO echete pistin;]. Not
   yet had they come to feel that Jesus was really Lord of nature. They
   had accepted his Messiaship, but all the conclusions from it they had
   not yet drawn. How like us in our troubles they were!

   4:41 They feared exceedingly [ephobethesan phobon megan]. Cognate
   accusative with the first aorist passive indicative. They feared a
   great fear. Mt 8:27 and Lu 8:22 mention that "they marvelled." But
   there was fear in it also. Who then is this? [Tis ara houtos estin;].
   No wonder that they feared if this One could command the wind and the
   waves at will as well as demons and drive out all diseases and speak
   such mysteries in parables. They were growing in their apprehension and
   comprehension of Jesus Christ. They had much yet to learn. There is
   much yet for us today to learn or seek to grow in the knowledge of our
   Lord Jesus Christ. This incident opened the eyes and minds of the
   disciples to the majesty of Jesus.
     __________________________________________________________________

Chapter 5

   5:1 The Gerasenes [tOn GerasenOn]. Like Lu 8:26 while Mt 8:27 has "the
   Gadarenes." The ruins of the village Khersa (Gerasa) probably point to
   this site which is in the district of Gadara some six miles
   southeastward, not to the city of Gerasa some thirty miles away.

   5:2 Out of the boat [ek tou ploiou]. Straightway [euthus] Mark says,
   using the genitive absolute [exelthontos autou] and then repeating
   [autOi] associative instrumental after [apentesen]. The demoniac
   greeted Jesus at once. Mark and Lu 9:27 mention only one man while
   Matthew notes two demoniacs, perhaps one more violent than the other.
   Each of the Gospels has a different phrase. Mark has "a man with an
   unclean spirit" [en pneumati akathartOi], Mt 8:27 "two possessed with
   demons" [duo daimonizomenoi], Lu 8:27 "one having demons" [tis echOn
   daimonia]. Mark has many touches about this miracle not retained in
   Matthew and Luke. See on Mt 8:28.

   5:3 No man could any more bind him, no, not with a chain [oude halusei
   oudeis edunato auton desai]. Instrumental case [halusei], a handcuff
   [a] privative and [luO], to loosen). But this demoniac snapped a
   handcuff as if a string.

   5:4 Often bound [pollakis dedesthai]. Perfect passive infinitive, state
   of completion. With fetters [pedais], from [peza], foot, instep) and
   chains, bound hand and foot, but all to no purpose. The English plural
   of foot is feet (Anglo-Saxon fot, fet) and fetter is feeter. Rent
   asunder [diespasthai]. Drawn [spaO] in two [dia-] same root as [duo],
   two). Perfect passive infinitive. Broken in pieces [suntetriphthai].)
   Perfect passive infinitive again, from [suntribO], to rub together.
   Rubbed together, crushed together. Perhaps the neighbours who told the
   story could point to broken fragments of chains and fetters. The
   fetters may have been cords, or even wooden stocks and not chains. No
   man had strength to tame him [oudeis ischuen auton damasai]. Imperfect
   tense. He roamed at will like a lion in the jungle.

   5:5 He was crying out, and cutting himself with stones [en krazOn kai
   katakoptOn heauton lithois]. Further vivid details by Mark. Night and
   day his loud scream or screech could be heard like other demoniacs (cf.
   1:26; 3:11; 9:26). The verb for cutting himself occurs here only in the
   N.T., though an old verb. It means to cut down (perfective use of
   [kata-]. We say cut up, gash, hack to pieces. Perhaps he was scarred
   all over with such gashes during his moments of wild frenzy night and
   day in the tombs and on the mountains. Periphrastic imperfect active
   with [en] and the participles.

   5:6 Ran and worshipped [edramen kai prosekunesen]. "At first perhaps
   with hostile intentions. The onrush of the naked yelling maniac must
   have tried the newly recovered confidence of the Twelve. We can imagine
   their surprise when, on approaching, he threw himself on his knees"
   (Swete).

   5:7 I adjure thee by God [horkizO se ton theon]. The demoniac puts
   Jesus on oath (two accusatives) after the startled outcry just like the
   one in 1:24, which see. He calls Jesus here "son of the Most High God"
   [huie tou theou tou hupsistou] as in Lu 8:27 (cf. Ge 14:18f.). Torment
   me not [me me basaniseis]. Prohibition with [me] and the ingressive
   aorist subjunctive. The word means to test metals and then to test one
   by torture (cf. our "third degree"). Same word in all three Gospels.

   5:7 For he said [elegen gar]. For he had been saying (progressive
   imperfect). Jesus had already repeatedly ordered the demon to come out
   of the man whereat the demon made his outcry to Jesus and protested. Mt
   8:29 had "before the time" [pro kairou] and 8:31 shows that the demons
   did not want to go back to the abyss [ten abusson] right now. That was
   their real home, but they did not wish to return to the place of
   torment just now.

   5:9 My name is Legion [LegiOn onoma moi]. So Lu 8:30, but not Matthew.
   Latin word (legio). A full Roman legion had 6,826 men. See on Mt 26:53.
   This may not have been a full legion, for Mr 5:13 notes that the number
   of hogs was "about two thousand." Of course, a stickler for words might
   say that each hog had several demons.

   5:13 And he gave them leave [kai epetrepsen autois]. These words
   present the crucial difficulty for interpreters as to why Jesus allowed
   the demons to enter the hogs and destroy them instead of sending them
   back to the abyss. Certainly it was better for hogs to perish than men,
   but this loss of property raises a difficulty of its own akin to the
   problem of tornadoes and earthquakes. The question of one man
   containing so many demons is difficult also, but not much more so than
   how one demon can dwell in a man and make his home there. One is
   reminded of the man out of whom a demon was cast, but the demon came
   back with seven other demons and took possession. Gould thinks that
   this man with a legion of demons merely makes a historical
   exaggeration. "I feel as if I were possessed by a thousand devils."
   That is too easy an explanation. See on Mt 8:32 for "rushed down the
   steep." They were choked [epnigonto]. Imperfect tense picturing
   graphically the disappearance of pig after pig in the sea. Lu 8:33 has
   [apegnige], choked off, constative second aorist passive indicative,
   treated as a whole, Mt 8:32 merely has "perished" [apethanon]; died).

   5:14 And in the country [kai eis tous agrous]. Mark adds this to "the
   city." In the fields and in the city as the excited men ran they told
   the tale of the destruction of the hogs. They came to see [elthon
   idein]. All the city came out (Matthew), they went out to see (Luke).

   5:15 They come to Jesus [erchontai pros ton Iesoun]. Vivid present. To
   Jesus as the cause of it all, "to meet Jesus" [eis hupantesin Iesou],
   Mt 8:34). And behold [theOrousin]. Present tense again. And they were
   afraid [kai ephobethesan]. They became afraid. Mark drops back to the
   ingressive aorist tense (passive voice). They had all been afraid of
   the man, but there he was "sitting clothed and in his right mind,"
   [kathemenon himatismenon kai sOphronounta]. Note the participles). "At
   the feet of Jesus," Luke adds (Lu 8:35). For a long time he had worn no
   clothes (Lu 8:17). Here was the healing of the wild man and the
   destruction of the hogs all by this same Jesus.

   5:17 To depart from their borders [apelthein apo tOn horiOn]. Once
   before the people of Nazareth had driven Jesus out of the city (Lu
   4:16-31). Soon they will do it again on his return there (Mr 6:1-6; Mt
   13:54-58). Here in Decapolis pagan influence was strong and the owners
   of the hogs cared more for the loss of their property than for the
   healing of the wild demoniac. In the clash between business and
   spiritual welfare business came first with them as often today. All
   three Gospels tell of the request for Jesus to leave. They feared the
   power of Jesus and wanted no further interference with their business
   affairs.

   5:17 As he was entering [embainontos autou]. The man began to beseech
   him [parekalei] before it was too late.

   5:19 Go to thy house unto thy friends [Hupage eis ton oikon sou pros
   tous sous]. "To thy own folks" rather than "thy friends." Certainly no
   people needed the message about Christ more than these people who were
   begging Jesus to leave. Jesus had greatly blessed this man and so gave
   him the hardest task of all, to go home and witness there for Christ.
   In Galilee Jesus had several times forbidden the healed to tell what he
   had done for them because of the undue excitement and misunderstanding.
   But here it was different. There was no danger of too much enthusiasm
   for Christ in this environment.

   5:20 He went his way [apelthen]. He went off and did as Jesus told him.
   He heralded [kerussein] or published the story till all over Decapolis
   men marvelled [ethaumazon] at what Jesus did, kept on marvelling
   (imperfect tense). The man had a greater opportunity for Christ right
   in his home land than anywhere else. They all knew this once wild
   demoniac who now was a new man in Christ Jesus. Thousands of like cases
   of conversion under Christ's power have happened in rescue missions in
   our cities.

   5:23 My little daughter [to thugatrion mou]. Diminutive of [thugater]
   (Mt 9:18). "This little endearing touch in the use of the diminutive is
   peculiar to Mark" (Vincent). "Is at the point of death" [eschatOs
   echei]. Has it in the last stages. Mt 9:17 has: "has just died" [arti
   eteleusen], Luke "she lay a dying" [apethnesken], imperfect, she was
   dying). It was a tragic moment for Jairus. I pray thee, not in the
   Greek. This ellipsis before [hina] not uncommon, a sort of imperative
   use of [hina] and the subjunctive in the Koine (Robertson, Grammar, p.
   943).

   5:24 He went with him [apelthen]. Aorist tense. Went off with him
   promptly, but a great multitude followed him [ekolouthei], was
   following, kept following (imperfect tense). They thronged him
   [sunethlibon auton]. Imperfect tense again. Only example of (here and
   in verse 31) this compound verb in the N.T., common in old Greek. Were
   pressing Jesus so that he could hardly move because of the jam, or even
   to breathe [sunepnigon], Lu 8:42).

   5:26 Had suffered many things of many physicians [polla pathousa hupo
   pollOn iatrOn]. A pathetic picture of a woman with a chronic case who
   had tried doctor after doctor. Had spent all that she had [dapanesasa
   ta par' autes panta]. Having spent the all from herself, all her
   resources. For the idiom with [para] see Lu 10:7; Php 4:18. The tragedy
   of it was that she "was nothing bettered, but rather grew worse" [meden
   Opheletheisa alla mallon eis to cheiron elthousa]. Her money was gone,
   her disease was gaining on her, her one chance came now with Jesus.
   Matthew says nothing about her experience with the doctors and Lu 8:43
   merely says that she "had spent all her living upon physicians and
   could not be healed of any," a plain chronic case. Luke the physician
   neatly takes care of the physicians. But they were not to blame. She
   had a disease that they did not know how to cure. Vincent quotes a
   prescription for an issue of blood as given in the Talmud which gives
   one a most grateful feeling that he is not under the care of doctors of
   that nature. The only parallel today is Chinese medicine of the old
   sort before modern medical schools came.

   5:27 If I touch but his garments [Ean hapsOmai k'an tOn himatiOn
   autou]. She was timid and shy from her disease and did not wish to
   attract attention. So she crept up in the crowd and touched the hem or
   border of his garment [kraspedon] according to Mt 9:20 and Lu 8:44.

   5:29 She felt in her body [egnO tOi sOmati]. She knew, the verb means.
   She said to herself, I am healed [iamai]. [Iatai] retains the perfect
   passive in the indirect discourse. It was a vivid moment of joy for
   her. The plague [mastigos] or scourge was a whip used in flagellations
   as on Paul to find out his guilt (Ac 22:24, cf. Heb 11:26). It is an
   old word that was used for afflictions regarded as a scourge from God.
   See already on Mr 3:10.

   5:30 Perceiving in himself [epignous en heautOi]. She thought, perhaps,
   that the touch of Christ's garment would cure her without his knowing
   it, a foolish fancy, no doubt, but one due to her excessive timidity.
   Jesus felt in his own consciousness. The Greek idiom more exactly
   means: "Jesus perceiving in himself the power from him go out" [ten ex
   autou dunamin exelthousan]. The aorist participle here is punctiliar
   simply and timeless and can be illustrated by Lu 10:18: "I was
   beholding Satan fall" [etheOroun ton Satanan pesonta], where [pesonta]
   does not mean fallen [peptOkota] as in Re 9:1 nor falling [piptonta]
   but simply the constative aorist fall (Robertson, Grammar, p. 684). So
   here Jesus means to say: "I felt in myself the power from me go."
   Scholars argue whether in this instance Jesus healed the woman by
   conscious will or by unconscious response to her appeal. Some even
   argue that the actual healing took place after Jesus became aware of
   the woman's reaching for help by touching his garment. What we do know
   is that Jesus was conscious of the going out of power from himself. Lu
   8:46 uses [egnOn] (personal knowledge), but Mark has [epignous]
   (personal and additional, clear knowledge). One may remark that no real
   good can be done without the outgoing of power. That is true of mother,
   preacher, teacher, doctor. Who touched my garments? [Tis mou hepsato
   tOn himatiOn;]. More exactly, Who touched me on my clothes; The Greek
   verb uses two genitives, of the person and the thing. It was a dramatic
   moment for Jesus and for the timid woman. Later it was a common
   practice for the crowds to touch the hem of Christ's garments and be
   healed (Mr 6:56). But here Jesus chose to single out this case for
   examination. There was no magic in the garments of Jesus. Perhaps there
   was superstition in the woman's mind, but Jesus honoured her darkened
   faith as in the case of Peter's shadow and Paul's handkerchief.

   5:31 Thronging thee [sunthlibonta se]. See verse 24. The disciples were
   amazed at the sensitiveness of Jesus to the touch of the crowd. They
   little understood the drain on Jesus from all this healing that pulled
   at his heart-strings and exhausted his nervous energy even though the
   Son of God. He had the utmost human sympathy.

   5:32 And he looked round about [kai perieblepeto]. Imperfect middle
   indicative. He kept looking around to find out. The answer of Jesus to
   the protest of the disciples was this scrutinizing gaze (see already
   3:5, 34). Jesus knew the difference between touch and touch (Bruce).

   5:33 Fearing and trembling, knowing [phobetheisa kai tremousa, eiduia].
   These participles vividly portray this woman who had tried to hide in
   the crowd. She had heard Christ's question and felt his gaze. She had
   to come and confess, for something "has happened" [gegonen], second
   perfect active indicative, still true) to her. Fell down before him
   [prosepesen autOi]. That was the only proper attitude now. All the
   truth [pasan ten aletheian]. Secrecy was no longer possible. She told
   "the pitiful tale of chronic misery" (Bruce).

   5:34 Go in peace [Hupage eis eirenen]. She found sympathy, healing, and
   pardon for her sins, apparently. Peace here may have more the idea of
   the Hebrew shalOm, health of body and soul. So Jesus adds: "Be whole of
   thy plague" [isthi hugies apo tes mastigos sou]. Continue whole and
   well.

   5:35 While he yet spake [Eti autou lalountos]. Genitive absolute.
   Another vivid touch in Mark and Lu 8:49. The phrase is in Ge 29:9.
   Nowhere does Mark preserve better the lifelike traits of an eyewitness
   like Peter than in these incidents in chapter 5. The arrival of the
   messengers from Jairus was opportune for the woman just healed of the
   issue of blood [en husei haimatos] for it diverted attention from her.
   Now the ruler's daughter has died [apethane]. Why troublest thou the
   master any further? [Ti eti skulleis ton didaskalon;]. It was all over,
   so they felt. Jesus had raised from the dead the son of the widow of
   Nain (Lu 7:11-17), but people in general did not expect him to raise
   the dead. The word [skullO], from [skulon] (skin, pelt, spoils), means
   to skin, to flay, in Aeschylus. Then it comes to mean to vex, annoy,
   distress as in Mt 9:36, which see. The middle is common in the papyri
   for bother, worry, as in Lu 7:6. There was no further use in troubling
   the Teacher about the girl.

   5:36 Not heeding [parakousas]. This is the sense in Mt 18:17 and
   uniformly so in the LXX. But here the other sense of hearing aside,
   overhearing what was not spoken directly to him, probably exists also.
   "Jesus might overhear what was said and disregard its import" (Bruce).
   Certainly he ignored the conclusion of the messengers. The present
   participle [laloumenon] suits best the idea of overhearing. Both Mark
   and Lu 8:50 have "Fear not, only believe" [me phobou, monon pisteue].
   This to the ruler of the synagogue [tOi archisunagOgOi] who had
   remained and to whom the messenger had spoken.

   5:37 Save Peter, and James, and John [ei me Petron kai lakObon kai
   IOanen]. Probably the house was too small for the other disciples to
   come in with the family. The first instance of this inner circle of
   three seen again on the Mount of Transfiguration and in the Garden of
   Gethsemane. The one article in the Greek treats the group as a unit.

   5:37 Wailing greatly [alalazontas polla]. An onomatopoetic word from
   Pindar down. The soldiers on entering battle cried [Alala]. Used of
   clanging cymbals (1Co 13:1). Like [ololuzO] in Jas 5:1. It is used here
   of the monotonous wail of the hired mourners.

   5:39 Make a tumult [thorubeisthe]. Middle voice. Jesus had dismissed
   one crowd (verse 37), but finds the house occupied by the hired
   mourners making bedlam [thorubos] as if that showed grief with their
   ostentatious noise. Mt 9:23 spoke of flute-players [auletas] and the
   hubbub of the excited throng [thoruboumenon]. Cf. Mr 14:2; Ac
   20:1,21,34). Mark, Matthew, and Luke all quote Jesus as saying that
   "the child is not dead, but sleepeth." Jesus undoubtedly meant that she
   was not dead to stay dead, though some hold that the child was not
   really dead. It is a beautiful word (she is sleeping, [katheudei] that
   Jesus uses of death.

   5:40 And they laughed him to scorn [kai kategelOn]. "They jeered at
   him" (Weymouth). Note imperfect tense. They kept it up. And note also
   [kat-] (perfective use). Exactly the same words in Mt 9:24 and Lu 8:53.
   The loud laughter was ill suited to the solemn occasion. But Jesus on
   his part [autos de] took charge of the situation. Taketh the father of
   the child and her mother and them that were with him [paralambanei ton
   patera tou paidiou kai ten metera kai tous met' autou]. Having put out
   [ekbalOn] the rest by a stern assertion of authority as if he were
   master of the house, Jesus takes along with him these five and enters
   the chamber of death "where the child was" [hopou en to paidion]. He
   had to use pressure to make the hired mourners leave. The presence of
   some people will ruin the atmosphere for spiritual work.

   5:41 Talitha cumi. These precious Aramaic words, spoken by Jesus to the
   child, Peter heard and remembered so that Mark gives them to us. Mark
   interprets the simple words into Greek for those who did not know
   Aramaic [to korasion, egeire], that is, Damsel, arise. Mark uses the
   diminutive [korasiOn], a little girl, from [kore], girl. Braid Scots
   has it: "Lassie, wauken." Lu 8:5-9 has it [He pais, egeire], Maiden,
   arise. All three Gospels mention the fact that Jesus took her by the
   hand, a touch of life [kratesas tes cheiros], giving confidence and
   help.

   5:42 Rose up, and walked [aneste kai periepatei]. Aorist tense (single
   act) followed by the imperfect (the walking went on). For she was
   twelve years old [en gar etOn dOdeka]. The age mentioned by Mark alone
   and here as explanation that she was old enough to walk. Amazed
   [exestesan]. We have had this word before in Mt 12:23 and Mr 2:12,
   which see. Here the word is repeated in the substantive in the
   associative instrumental case [ekstasei megalei], with a great ecstasy,
   especially on the part of the parents (Lu 8:56), and no wonder.

   5:43 That no one should know this [hina medeis gnoi touto]. Second
   aorist active subjunctive, [gnoi]. But would they keep still about it?
   There was the girl besides. Both Mark and Luke note that Jesus ordered
   that food be given to the child given her to eat, [dothenai autei
   phagein], a natural care of the Great Physician. Two infinitives here
   (first aorist passive and second aorist active). "She could walk and
   eat; not only alive, but well" (Bruce).
     __________________________________________________________________

Chapter 6

   6:1 Into his own country [eis ten patrida autou]. So Mt 13:54. There is
   no real reason for identifying this visit to Nazareth with that
   recorded in Lu 4:26-31 at the beginning of the Galilean Ministry. He
   was rejected both times, but it is not incongruous that Jesus should
   give Nazareth a second chance. It was only natural for Jesus to visit
   his mother, brothers, and sisters again. Neither Mark nor Matthew
   mention Nazareth here by name, but it is plain that by [patrida] the
   region of Nazareth is meant. He had not lived in Bethlehem since his
   birth.

   6:2 Began to teach [erxato didaskein]. As was now his custom in the
   synagogue on the sabbath. The ruler of the synagogue [archisunagOgos],
   see Mt 5:22) would ask some one to speak whensoever he wished. The
   reputation of Jesus all over Galilee opened the door for him. Jesus may
   have gone to Nazareth for rest, but could not resist this opportunity
   for service. Whence hath this man these things? [Pothen toutOi tauta;].
   Laconic and curt, Whence these things to this fellow? With a sting and
   a fling in their words as the sequel shows. They continued to be amazed
   [exeplessonto], imperfect tense passive). They challenge both the
   apparent wisdom [sophia] with which he spoke and the mighty works or
   powers [hai dunameis] such as those [toiautai] coming to pass
   [ginomenai], present middle participle, repeatedly wrought) by his
   hands [dia tOn cheirOn]. They felt that there was some hocus-pocus
   about it somehow and somewhere. They do not deny the wisdom of his
   words, nor the wonder of his works, but the townsmen knew Jesus and
   they had never suspected that he possessed such gifts and graces.

   6:3 Is not this the carpenter? [Ouch houtos estin ho tektOn;]. Mt 13:55
   calls him "the carpenter's son" [ho tou tektonos huios]. He was both.
   Evidently since Joseph's death he had carried on the business and was
   "the carpenter" of Nazareth. The word [tektOn] comes from [tekein,
   tiktO], to beget, create, like [techne] (craft, art). It is a very old
   word, from Homer down. It was originally applied to the worker in wood
   or builder with wood like our carpenter. Then it was used of any
   artisan or craftsman in metal, or in stone as well as in wood and even
   of sculpture. It is certain that Jesus worked in wood. Justin Martyr
   speaks of ploughs, yokes, et cetera, made by Jesus. He may also have
   worked in stone and may even have helped build some of the stone
   synagogues in Galilee like that in Capernaum. But in Nazareth the
   people knew him, his family (no mention of Joseph), and his trade and
   discounted all that they now saw with their own eyes and heard with
   their own ears. This word carpenter "throws the only flash which falls
   on the continuous tenor of the first thirty years from infancy to
   manhood, of the life of Christ" (Farrar). That is an exaggeration for
   we have Lu 2:41-50 and "as his custom was" (Lu 4:16), to go no further.
   But we are grateful for Mark's realistic use of [tektOn] here. And they
   were offended in him [kai eskandalizonto en autOi]. So exactly Mt
   13:56, were made to stumble in him, trapped like game by the
   [skandalon] because they could not explain him, having been so recently
   one of them. "The Nazarenes found their stumbling block in the person
   or circumstances of Jesus. He became--[petra skandalou] (1Pe 2:7, 8; Ro
   9:33) to those who disbelieved" (Swete). Both Mark and Mt 13:57, which
   see, preserve the retort of Jesus with the quotation of the current
   proverb about a prophet's lack of honour in his own country. Joh 4:44
   quoted it from Jesus on his return to Galilee long before this. It is
   to be noted that Jesus here makes a definite claim to being a prophet
   [prophetes], forspeaker for God), a seer. He was much more than this as
   he had already claimed to be Messiah (Joh 4:26; Lu 4:21), the Son of
   man with power of God (Mr 1:10; Mt 9:6; Lu 5:24), the Son of God (Joh
   5:22). They stumble at Jesus today as the townspeople of Nazareth did.
   In his own house [en tei oikiai autou]. Also in Mt 13:57. This was the
   saddest part of it all, that his own brothers in his own home
   disbelieved his Messianic claims (Joh 7:5). This puzzle was the
   greatest of all.

   6:6 And he marvelled because of their unbelief [kai ethaumasen dia ten
   apistian autOn]. Aorist tense, but Westcott and Hort put the imperfect
   in the margin. Jesus had divine knowledge and accurate insight into the
   human heart, but he had human limitations in certain things that are
   not clear to us. He marvelled at the faith of the Roman centurion where
   one would not expect faith (Mt 8:10; Lu 7:9). Here he marvels at the
   lack of faith where he had a right to expect it, not merely among the
   Jews, but in his own home town, among his kinspeople, even in his own
   home. One may excuse Mary, the mother of Jesus, from this unbelief,
   puzzled, as she probably was, by his recent conduct (Mr 3:21,31). There
   is no proof that she ever lost faith in her wonderful Son. He went
   round about the villages teaching [periegen tas kOmas kuklOi didaskOn].
   A good illustration of the frequent poor verse division. An entirely
   new paragraph begins with these words, the third tour of Galilee. They
   should certainly be placed with verse 7. The Revised Version would be
   justified if it had done nothing else than give us paragraphs according
   to the sense and connection. "Jesus resumes the role of a wandering
   preacher in Galilee" (Bruce). Imperfect tense, [periegen].

   6:7 By two and two [duo duo]. This repetition of the numeral instead of
   the use of [ana duo] or [kata duo] is usually called a Hebraism. The
   Hebrew does have this idiom, but it appears in Aeschylus and Sophocles,
   in the vernacular Koine (Oxyrhynchus Papyri No. 121), in Byzantine
   Greek, and in modern Greek (Deissmann, Light from the Ancient East, pp.
   122f.). Mark preserves the vernacular Koine better than the other
   Gospels and this detail suits his vivid style. The six pairs of
   apostles could thus cover Galilee in six different directions. Mark
   notes that he "began to send them forth" [erxato autous apostellein].
   Aorist tense and present infinitive. This may refer simply to this
   particular occasion in Mark's picturesque way. But the imperfect tense
   [edidou] means he kept on giving them all through the tour, a
   continuous power (authority) over unclean spirits singled out by Mark
   as representing "all manner of diseases and all manner of sickness" (Mt
   10:1), "to cure diseases" [iasthai], Lu 9:1), healing power. They were
   to preach and to heal (Lu 9:1; Mt 10:7). Mark does not mention
   preaching as a definite part of the commission to the twelve on this
   their first preaching tour, but he does state that they did preach
   (6:12). They were to be missioners or missionaries [apostellein] in
   harmony with their office [apostoloi].

   6:7 Save a staff only [ei me rabdon monon]. Every traveller and pilgrim
   carried his staff. Bruce thinks that Mark has here preserved the
   meaning of Jesus more clearly than Mt 10:10 (nor staff) and Lu 9:3
   (neither staff). This discrepancy has given trouble to commentators.
   Grotius suggests no second staff for Matthew and Luke. Swete considers
   that Matthew and Luke report "an early exaggeration of the sternness of
   the command." "Without even a staff is the ne plus ultra of austere
   simplicity, and self-denial. Men who carry out the spirit of these
   precepts will not labour in vain" (Bruce).

   6:9 Shod with sandals [hupodedemenous sandalia]. Perfect passive
   participle in the accusative case as if with the infinitive
   [poreuesthai] or [poreuthenai], (to go). Note the aorist infinitive
   middle, [endusasthai] (text of Westcott and Hort), but [endusesthe]
   (aorist middle subjunctive) in the margin. Change from indirect to
   direct discourse common enough, not necessarily due to "disjointed
   notes on which the Evangelist depended" (Swete). Mt 10:10 has "nor
   shoes" [mede hupodemata], possibly preserving the distinction between
   "shoes" and "sandals" (worn by women in Greece and by men in the east,
   especially in travelling). But here again extra shoes may be the
   prohibition. See on Mt 10:10 for this. Two coats [duo chitOnas]. Two
   was a sign of comparative wealth (Swete). The mention of "two" here in
   all three Gospels probably helps us to understand that the same thing
   applies to shoes and staff. "In general, these directions are against
   luxury in equipment, and also against their providing themselves with
   what they could procure from the hospitality of others" (Gould).

   6:10 There abide [ekei menete]. So also Mt 10:11; Lu 9:4. Only Matthew
   has city or village (10:11), but he mentions house in verse 12. They
   were to avoid a restless and dissatisfied manner and to take pains in
   choosing a home. It is not a prohibition against accepting invitations.

   6:11 For a testimony unto them [eis marturion autois]. Not in Matthew.
   Lu 9:5 has "for a testimony against them" [eis marturion epi autous].
   The dative [autois] in Mark is the dative of disadvantage and really
   carries the same idea as [epi] in Luke. The dramatic figure of shaking
   out [ektinaxate], effective aorist imperative, Mark and Matthew),
   shaking off [apotinassete], present imperative, Luke).

   6:12 Preached that men should repent [ekeruxan hina metanoOsin].
   Constative aorist [ekeruxan], summary description. This was the message
   of the Baptist (Mt 3:2) and of Jesus (Mr 1:15).

   6:13 They cast out many demons and they anointed with oil [exeballon
   kai eleiphon elaiOi]. Imperfect tenses, continued repetition. Alone in
   Mark. This is the only example in the N.T. of [aleiphO elaiOi] used in
   connection with healing save in Jas 5:14. In both cases it is possible
   that the use of oil (olive oil) as a medicine is the basis of the
   practice. See Lu 10:34 for pouring oil and wine upon the wounds. It was
   the best medicine of the ancients and was used internally and
   externally. It was employed often after bathing. The papyri give a
   number of examples of it. The only problem is whether [aleiphO] in Mark
   and James is used wholly in a ritualistic and ceremonial sense or
   partly as medicine and partly as a symbol of divine healing. The very
   word [aleiphO] can be translated rub or anoint without any ceremony.
   "Traces of a ritual use of the unction of the sick appear first among
   Gnostic practices of the second century" (Swete). We have today, as in
   the first century, God and medicine. God through nature does the real
   healing when we use medicine and the doctor.

   6:14 Heard [ekousen]. This tour of Galilee by the disciples in pairs
   wakened all Galilee, for the name of Jesus thus became known [phaneron]
   or known till even Herod heard of it in the palace. "A palace is late
   in hearing spiritual news" (Bengel). Therefore do these powers work in
   him [dia touto energousin hai dunameis en autOi]. "A snatch of Herod's
   theology and philosophy" (Morison). John wrought no miracles (Joh
   10:41), but if he had risen from the dead perhaps he could. So Herod
   may have argued. "Herod's superstition and his guilty conscience raised
   this ghost to plague him" (Gould). Our word energy is this same Greek
   word here used [energousin]. It means at work. Miraculous powers were
   at work in Jesus whatever the explanation. This all agreed, but they
   differed widely as to his personality, whether Elijah or another of the
   prophets or John the Baptist. Herod was at first much perplexed
   [dieporei], Lu 9:7 and Mr 6:20).

   6:16 John, whom I beheaded [hon ego apekephalisa IOanen]. His fears got
   the best of him and so Herod settled down on this nightmare. He could
   still see that charger containing John's head coming towards him in his
   dreams. The late verb [apokephalizO] means to cut off the head. Herod
   had ordered it done and recognizes his guilt.

   6:17 For Herod himself [Autos gar ho HerOides]. Mark now proceeds to
   give the narrative of the death of John the Baptist some while before
   these nervous fears of Herod. But this post eventum narrative is very
   little out of the chronological order. The news of John's death at
   Machaerus may even have come at the close of the Galilean tour. "The
   tidings of the murder of the Baptist seem to have brought the recent
   circuit to an end" (Swete). The disciples of John "went and told Jesus.
   Now when Jesus heard it, he withdrew from thence in a boat" (Mt
   14:12f.). See on Mt 14:3-12 for the discussion about Herod Antipas and
   John and Herodias.

   6:17 Thy brother's wife [ten gunaika tou adelphou]. While the brother
   was alive (Le 18:16; 20:21). After a brother's death it was often a
   duty to marry his widow.

   6:19 And Herodias set herself against him [He de HerOidias eneichen
   autOi]. Dative of disadvantage. Literally, had it in for him. This is
   modern slang, but is in exact accord with this piece of vernacular
   Koine. No object of [eichen] is expressed, though [orgen] or [cholon]
   may be implied. The tense is imperfect and aptly described the feelings
   of Herodias towards this upstart prophet of the wilderness who had
   dared to denounce her private relations with Herod Antipas. Gould
   suggests that she "kept her eye on him" or kept up her hostility
   towards him. She never let up, but bided her time which, she felt sure,
   would come. See the same idiom in Ge 49:23. She desired to kill him
   [ethelen auton apokteinai]. Imperfect again. And she could not [kai ouk
   edunato]. [Kai] here has an adversative sense, but she could not. That
   is, not yet. "The power was wanting, not the will" (Swete).

   6:20 Feared John [ephobeito ton IOanen]. Imperfect tense, continual
   state of fear. He feared John and also Herodias. Between the two Herod
   vacillated. He knew him to be righteous and holy [dikaion kai hagion]
   and so innocent of any wrong. So he kept him safe [suneterei].
   Imperfect tense again. Late Greek verb. From the plots and schemes of
   Herodias. She was another Jezebel towards John and with Herod. Much
   perplexed [polla eporei]. This the correct text not [polla epoiei], did
   many things. Imperfect tense again. He heard him gladly [hedeOs
   ekouen]. Imperfect tense again. This is the way that Herod really felt
   when he could slip away from the meshes of Herodias. These interviews
   with the Baptist down in the prison at Machaerus during his occasional
   visits there braced "his jaded mind as with a whiff of fresh air"
   (Swete). But then he saw Herodias again and he was at his wits' end
   [eporei], lose one's way, [a] privative and [poros], way), for he knew
   that he had to live with Herodias with whom he was hopelessly
   entangled.

   6:21 When a convenient day was come [genomenes hemeras eukairou].
   Genitive absolute. A day well appointed [eu], well, [kairos], time) for
   the purpose, the day for which she had long waited. She had her plans
   all laid to spring a trap for her husband Herod Antipas and to make him
   do her will with the Baptist. Herod was not to know that he was the
   mere catspaw of Herodias till it was all over. See on Mt 14:6 for
   discussion of Herod's birthday [genesiois], locative case or
   associative instrumental of time). Made a supper [deipnon epoiesen].
   Banquet. To his lords [tois megistasin autou]. From [megistan] (that
   from [megas], great), common in the LXX and later Greek. Cf. Re 6:15;
   18:23. In the papyri. The grandees, magnates, nobles, the chief men of
   civil life. The high captains [tois chiliarchois]. Military tribunes,
   commanders of a thousand men. The chief men of Galilee [tois prOtois
   tes Galilaias]. The first men of social importance and prominence. A
   notable gathering that included these three groups at the banquet on
   Herod's birthday.

   6:22 The daughter of Herodias herself [tes thugatros autes
   HerOidiados]. Genitive absolute again. Some ancient manuscripts read
   [autou] (his, referring to Herod Antipas. So Westcott and Hort) instead
   of [autes] (herself). In that case the daughter of Herodias would also
   have the name Herodias as well as Salome, the name commonly given her.
   That is quite possible in itself. It was toward the close of the
   banquet, when all had partaken freely of the wine, that Herodias made
   her daughter come in and dance [eiselthouses kai orchesamenes] in the
   midst (Matthew). "Such dancing was an almost unprecedented thing for
   women of rank, or even respectability. It was mimetic and licentious,
   and performed by professionals" (Gould). Herodias stooped thus low to
   degrade her own daughter like a common [hetaira] in order to carry out
   her set purpose against John. She pleased Herod and them that sat at
   meat [eresen HerOidei kai tois sunanakeimenois]. The maudlin group
   lounging on the divans were thrilled by the licentious dance of the
   half-naked princess. Whatsoever thou wilt [ho ean theleis] The drunken
   Tetrarch had been caught in the net of Herodias. It was a public
   promise.

   6:23 And he sware unto her [kai Omosen autei]. The girl was of
   marriageable age though called [korasion] (cf. Es 2:9). Salome was
   afterward married to Philip the Tetrarch. The swaggering oath to the
   half of the kingdom reminds one of Es 5:3f., the same oath made to
   Esther by Ahasuerus.

   6:24 What shall I ask? [Ti aitesOmai;]. The fact that she went and
   spoke to her mother proves that she had not been told beforehand what
   to ask. Mt 14:7 does not necessarily mean that, but he simply condenses
   the account. The girl's question implies by the middle voice that she
   is thinking of something for herself. She was no doubt unprepared for
   her mother's ghastly reply.

   6:25 Straightway with haste [euthus meta spoudes]. Before the king's
   rash mood passed and while he was still under the spell of the dancing
   princess. Herodias knew her game well. See on Mt 14:8f.

   6:26 He would not reject her [ouk ethelesen athetesai auten]. He was
   caught once again between his conscience and his environment. Like many
   since his day the environment stifled his conscience.

   6:27 A soldier of his guard [spekoulatora]. Latin word speculator. A
   spy, scout, lookout, and often executioner. It was used of the
   bodyguard of the Roman emperor and so for one of Herod's spies. He was
   used to do errands of this sort and it was soon done. It was a gruesome
   job, but he soon brought John's head to the damsel, apparently in the
   presence of all, and she took it to her mother. This miserable
   Tetrarch, the slave of Herodias, was now the slave of his fears. He is
   haunted by the ghost of John and shudders at the reports of the work of
   Jesus.

   6:29 His corpse [to ptOma autou]. See on Mt 24:28. It was a mournful
   time for the disciples of John. "They went and told Jesus" (Mt 14:12).
   What else could they do?

   6:30 And the apostles gather themselves together unto Jesus [kai
   sunagontai hoi apostoloi pros ton Iesoun]. Vivid historical present.
   All things whatsoever they had done and whatsoever they had taught
   [panta hosa epoiesan kai hosa edidaxan]. Not past perfect in the Greek,
   just the aorist indicative, constative aorist that summed it all up,
   the story of this their first tour without Jesus. And Jesus listened to
   it all (Lu 9:10). He was deeply concerned in the outcome.

   6:31 Come ye yourselves apart into a desert place and rest awhile
   [Deute humeis autoi kat' idian eis eremon topon kai anapauesthe
   oligon]. It was plain that they were over-wrought and excited and
   needed refreshment [anapauesthe], middle voice, refresh yourselves,
   "rest up" literally). This is one of the needed lessons for all
   preachers and teachers, occasional change and refreshment. Even Jesus
   felt the need of it. They had no leisure so much as to eat [oude
   phagein eukairoun]. Imperfect tense again. Crowds were coming and
   going. Change was a necessity.

   6:32 And they went away in a boat [kai apelthon en tOi ploiOi]. They
   accepted with alacrity and off they went.

   6:33 Outwent them [proelthon autous]. The crowds were not to be
   outdone. They recognized [egnOsan] Jesus and the disciples and ran
   around the head of the lake on foot [pezei] and got there ahead of
   Jesus and were waiting for Him when the boat came.

   6:34 They were as sheep not having a shepherd [esan hOs probata me
   echonta poimena]. Matthew has these words in another context (Mt 9:26),
   but Mark alone has them here. [Me] is the usual negative for the
   participle in the Koine. These excited and exciting people (Bruce)
   greatly needed teaching. Mt 14:14 mentions healing as does Lu 9:11
   (both preaching and healing). But a vigorous crowd of runners would not
   have many sick. The people had plenty of official leaders but these
   rabbis were for spiritual matters blind leaders of the blind. Jesus had
   come over for rest, but his heart was touched by the pathos of this
   situation. So "he began to teach them many things" [erxato didaskein
   autous polla]. Two accusatives with the verb of teaching and the
   present tense of the infinitive. He kept it up.

   6:35 When the day was now far spent [ede hOras polles genomenes].
   Genitive absolute. [HOra] used here for day-time (so Mt 14:15) as in
   Polybius and late Greek. Much day-time already gone. Lu 9:12 has it
   began to incline [klinein] or wear away. It was after 3 P.M., the first
   evening. Note second evening or sunset in Mr 6:47; Mt 14:23; Joh 6:16.
   The turn of the afternoon had come and sunset was approaching. The
   idiom is repeated at the close of the verse. See on Mt 14:15.

   6:36 Into the country and villages round about [eis tous kuklOi agrous
   kai kOmas]. The fields [agrous] were the scattered farms (Latin,
   villae). The villages [kOmas] may have included Bethsaida Julias not
   far away (Lu 9:10). The other Bethsaida was on the Western side of the
   lake (Mr 6:45). Somewhat to eat [ti phagOsin]. Literally, what to eat,
   what they were to eat. Deliberative subjunctive retained in the
   indirect question.

   6:37 Go and see [hupagete idete]. John says that Jesus asked Philip to
   find out what food they had (Joh 6:5f.) probably after the disciples
   had suggested that Jesus send the crowd away as night was coming on (Mr
   6:35f.). On this protest to his command that they feed the crowds (Mr
   6:37; Mt 14:16; Lu 9:13) Jesus said "Go see" how many loaves you can
   get hold of. Then Andrew reports the fact of the lad with five barley
   loaves and two fishes (Joh 6:8f.). They had suggested before that two
   hundred pennyworth [denariOn diakosiOn]. See on Mt 18:28) was wholly
   inadequate and even that (some thirty-five dollars) was probably all
   that or even more than they had with them. John's Gospel alone tells of
   the lad with his lunch which his mother had given him.

   6:39 By companies [sumposia sumposia]. Distribution expressed by
   repetition as in Mr 6:7 [duo duo] instead of using [ana] or [kata].
   Literally our word symposium and originally a drinking party, Latin
   convivium, then the party of guests of any kind without the notion of
   drinking. So in Plutarch and the LXX (especially I Macca.). Upon the
   green grass [epi tOi chlOrOi chortOi]. Another Markan touch. It was
   passover time (Joh 6:4) and the afternoon sun shone upon the orderly
   groups upon the green spring grass. See on Mt 14:15. They may have been
   seated like companies at tables, open at one end.

   6:40 They sat down in ranks [anepesan prasiai prasiai]. They half-way
   reclined [anaklithenai], verse 39). Fell up here (we have to say fell
   down), the word [anepesan] means. But they were arranged in groups by
   hundreds and by fifties and they looked like garden beds with their
   many-coloured clothes which even men wore in the Orient. Then again
   Mark repeats the word, [prasiai prasiai], in the nominative absolute as
   in verse 39 instead of using [ana] or [kata] with the accusative for
   the idea of distribution. Garden beds, garden beds. Peter saw and he
   never forgot the picture and so Mark caught it. There was colour as
   well as order in the grouping. There were orderly walks between the
   rows on rows of men reclining on the green grass. The grass is not
   green in Palestine much of the year, mainly at the passover time. So
   here the Synoptic Gospels have an indication of more than a one-year
   ministry of Jesus (Gould). It is still one year before the last
   passover when Jesus was crucified.

   6:41 Brake the loaves; and he gave to the disciples [kai apo tOn
   ichthuOn]. Apparently the fishes were in excess of the twelve baskets
   full of broken pieces of bread. See on Mt 14:20 for discussion of
   [kophinos] and [sphuris], the two kinds of baskets.

   6:44 Men [andres]. Men as different from women as in Mt 14:21. This
   remarkable miracle is recorded by all Four Gospels, a nature miracle
   that only God can work. No talk about accelerating natural processes
   will explain this miracle. And three eyewitnesses report it: the Logia
   of Matthew, the eyes of Peter in Mark, the witness of John the Beloved
   Disciple (Gould). The evidence is overwhelming.

   6:45 To Bethsaida [pros Bethsaidan]. This is Bethsaida on the Western
   side, not Bethsaida Julias on the Eastern side where they had just been
   (Lu 9:10). While he himself sendeth the multitude away [heOs autos
   apoluei ton ochlon]. Mt 14:22 has it "till he should send away" [heOs
   hou apolusei] with the aorist subjunctive of purpose. Mark with the
   present indicative [apoluei] pictures Jesus as personally engaged in
   persuading the crowds to go away now. Joh 6:41f. explains this activity
   of Jesus. The crowds had become so excited that they were in the mood
   to start a revolution against the Roman government and proclaim Jesus
   king. He had already forced in reality the disciples to leave in a boat
   to go before him [proagein] in order to get them out of this atmosphere
   of overwrought excitement with a political twist to the whole
   conception of the Messianic Kingdom. They were in grave danger of being
   swept off their feet and falling heedlessly into the Pharisaic
   conception and so defeating the whole teaching and training of Jesus
   with them. See on Mt 14:22,23. To this pass things had come one year
   before the Crucifixion. He had done his best to help and bless the
   crowds and lost his chance to rest. No one really understood Jesus, not
   the crowds, not the disciples. Jesus needed the Father to stay and
   steady him. The devil had come again to tempt him with world dominion
   in league with the Pharisees, the populace, and the devil in the
   background.

   6:47 When even was come [opsias genomenes]. The second or late evening,
   six P.M. at this season, or sunset on. He alone on the land [kai autos
   monos epi tes ges]. Another Markan touch. Jesus had come down out of
   the mountain where he had prayed to the Father. He is by the sea again
   in the late twilight. Apparently Jesus remained quite a while, some
   hours, on the beach. "It was now dark and Jesus had not yet come to
   them" (Joh 6:17).

   6:47 Seeing them distressed in rowing [idOn autous basanizomenous en
   tOi elaunein]. See also Mt 8:29 for the word [basanizO], to torture,
   torment (Mt 4:24) with a touch-stone, then to distress as here. Papyri
   have [dia basanOn] used on slaves like our third degree for criminals.
   [Elaunein] is literally to drive as of ships or chariots. They drove
   the boat with oars. Common in Xenophon for marching. About the fourth
   watch of the night [peri tetarten phulaken tes nuktos]. That is,
   between three and six A.M. The wind was contrary to them [enantios
   autois], that is in their faces and rowing was difficult, "a great
   wind" (Joh 6:18), and as a result the disciples had made little
   progress. They should have been over long before this. And he would
   have passed by them [kai ethelen parelthein autous]. Only in Mark. He
   wished to pass by them, praeterire eos (Vulgate). Imperfect tense
   [ethelen]. They thought [edoxan]. A natural conclusion. And cried out
   [anekraxan]. Cried up, literally, a shriek of terror, or scream.

   6:50 It is I [ego eimi]. These were the astounding words of cheer. They
   did not recognize Jesus in the darkness. They had never seen him or any
   one walk on the water. His voice reassured them.

   6:51 They were sore amazed in themselves [lian en heautois existanto].
   Only in Mark. Imperfect tense picturing vividly the excited disciples.
   Mark does not give the incident of Peter's walking on the water and
   beginning to sink. Perhaps Peter was not fond of telling that story.

   6:52 For they understood not [ou gar sunekan]. Explanation of their
   excessive amazement, viz., their failure to grasp the full significance
   of the miracle of the loaves and fishes, a nature miracle. Here was
   another, Jesus walking on the water. Their reasoning process [kardia]
   in the general sense for all the inner man) was hardened [en
   pepOrOmene]. See on 3:5 about [pOrOsis]. Today some men have such
   intellectual hardness or denseness that they cannot believe that God
   can or would work miracles, least of all nature miracles.

   6:53 And moored to the shore [kai prosOrmisthesan]. Only here in the
   New Testament, though an old Greek verb and occurring in the papyri.
   [Hormos] is roadstead or anchorage. They cast anchor or lashed the boat
   to a post on shore. It was at the plain of Gennesaret several miles
   south of Bethsaida owing to the night wind.

   6:54 Knew him [epignontes auton]. Recognizing Jesus, knowing fully
   [epi] as nearly all did by now. Second aorist active participle.

   6:55 Ran about [periedramon]. Vivid constative aorist picturing the
   excited pursuit of Jesus as the news spread that he was in Gennesaret.
   On their beds [epi tois krabattois]. Pallets like that of the man let
   down through the roof (Mr 2:4). Where they heard he was [hopou ekouon
   hoti estin]. Imperfect tense of [akouO] (repetition), present
   indicative [estin] retained in indirect discourse.

   6:56 Wheresoever he entered [hopou an eiseporeueto]. The imperfect
   indicative with [an] used to make a general indefinite statement with
   the relative adverb. See the same construction at the close of the
   verse, [hosoi an hepsanto auton] (aorist indicative and [an] in a
   relative clause), as many as touched him. One must enlarge the details
   here to get an idea of the richness of the healing ministry of Jesus.
   We are now near the close of the Galilean ministry with its many
   healing mercies and excitement is at the highest pitch (Bruce).
     __________________________________________________________________

Chapter 7

   7:2 With defiled, that is unwashen hands [koinais chersin, tout' estin
   aniptois]. Associative instrumental case. Originally [koinos] meant
   what was common to everybody like the Koine Greek. But in later Greek
   it came also to mean as here what is vulgar or profane. So Peter in Ac
   10:14 "common and unclean." The next step was the ceremonially unclean.
   The emissaries of the Pharisees and the scribes from Jerusalem had seen
   "some of the disciples" eat without washing their hands, how many we
   are not told. Swete suggests that in going through the plain the
   disciples were seen eating some of the bread preserved in the twelve
   baskets the afternoon before across the lake. There was no particular
   opportunity to wash the hands, a very proper thing to do before eating
   for sanitary reasons. But the objection raised is on ceremonial, not
   sanitary, grounds.

   7:3 Diligently [pugmei]. Instrumental case, with the fist, up to the
   elbow, rubbing one hand and arm with the other hand clenched. Aleph had
   [pukna] probably because of the difficulty about [pugmei] (kin to Latin
   pugnus). Schultess considers it a dry wash or rubbing of the hands
   without water as a ritualistic concession. The middle voice [nipsOntai]
   means their own hands. This verb is often used for parts of the body
   while [louO] is used of the whole body (Joh 13:10). On the tradition of
   the elders see on Mt 15:2.

   7:4 From the marketplace [ap' agoras]. Ceremonial defilement was
   inevitable in the mixing with men in public. This [agora] from [ageirO]
   to collect or gather, was a public forum in every town where the people
   gathered like the courthouse square in American towns. The disciples
   were already ceremonially defiled. Wash themselves [baptisOntai]. First
   aorist middle subjunctive of [baptizO], dip or immerse. Westcott and
   Hort put [rantisOntai] in the text translated "sprinkle themselves" in
   the margin of the Revised Version, because Aleph, B, and some of the
   best cursives have it. Gould terms [rantisOntai] "a manifest
   emendation," to get rid of the difficulty of dipping or bathing the
   whole body. Meyer says: "The statement proceeds by way of climax:
   before eating they wash the hands always. When they come from market
   they take a bath before eating." This is not the place to enter into
   any controversy about the meaning of [baptizO], to dip, [rantizO], to
   sprinkle, and [eccheO], to pour, all used in the New Testament. The
   words have their distinctive meanings here as elsewhere. Some scribes
   felt a difficulty about the use of [baptisOntai] here. The Western and
   Syrian classes of manuscripts add "and couches" [kai klinOn] at the end
   of the sentence. Swete considers the immersions of beds [baptismous
   klinOn] "an incongruous combination." But Gould says: "Edersheim shows
   that the Jewish ordinance required immersions, [baptismous], of these
   vessels." We must let the Jewish scrupulosity stand for itself, though
   "and couches" is not supported by Aleph, B L D Bohairic, probably not
   genuine.

   7:6 Well [kalOs]. Appositely here, but ironical sarcasm in verse 9.
   Note here "you hypocrites" [humOn tOn hupokritOn].

   7:7 Ye leave the commandment of God [aphentes ten entolen tou theou].
   Note the sharp contrast between the command of God and the traditions
   of men. Jesus here drives a keen wedge into the Pharisaic contention.
   They had covered up the Word of God with their oral teaching. Jesus
   here shows that they care more for the oral teaching of the scribes and
   elders than for the written law of God. The Talmud gives abundant and
   specific confirmation of the truthfulness of this indictment.

   7:9 Full well do ye reject the commandment of God that ye may keep your
   traditions [kalOs atheteite ten entolen tou theou hina ten paradosin
   humOn teresete]. One can almost see the scribes withering under this
   terrible arraignment. It was biting sarcasm that cut to the bone. The
   evident irony should prevent literal interpretation as commendation of
   the Pharisaic pervasion of God's word. See my The Pharisees and Jesus
   for illustrations of the way that they placed this oral tradition above
   the written law. See on Mt 15:7.

   7:11 Corban [korban ho estin dOron]. See on Mt 15:5. Mark preserves the
   Hebrew word for a gift or offering to God (Ex 21:17; Le 20:9),
   indeclinable here, meaning gift [dOron], but declinable [korbanas] in
   Mt 27:6, meaning sacred treasury. The rabbis (but ye say, [humeis de
   legete] actually allowed the mere saying of this word by an unfaithful
   son to prevent the use of needed money for the support of father or
   mother. It was a home thrust to these pettifogging sticklers for
   ceremonial punctilios. They not only justified such a son's trickery,
   but held that he was prohibited from using it for father or mother, but
   he might use it for himself.

   7:13 Making void the word of God by your tradition [akurountes ton
   logon tou theou tei paradosei humOn]. See on Mt 15:6 for the word
   [akurountes], invalidating, a stronger word than [athetein], to set
   aside, in verse 9. See both used in Ga 3:15, 17. Setting aside does
   invalidate.

   7:14 And he called to him the multitude again [kai proskalesamenos
   palin ton ochlon]. Aorist middle participle, calling to himself. The
   rabbis had attacked the disciples about not washing their hands before
   eating. Jesus now turned the tables on them completely and laid bare
   their hollow pretentious hypocrisy to the people. Hear me all of you
   and understand [akousate mou pantes kai suniete]. A most pointed appeal
   to the people to see into and see through the chicanery of these
   ecclesiastics. See on Mt 15:11 for discussion.

   7:17 When he was entered into the house from the multitude [hote
   eiselthen eis oikon apo tou ochlou]. This detail in Mark alone,
   probably in Peter's house in Capernaum. To the crowd Jesus spoke the
   parable of corban, but the disciples want it interpreted (cf. 4:10ff.,
   33ff.). Mt 15:15 represents Peter as the spokesman as was usually the
   case.

   7:17 Are ye so without understanding also? [HoutOs kai humeis asunetoi
   este;]. See on Mt 15:16. You also as well as the multitude. It was a
   discouraging moment for the great Teacher if his own chosen pupils
   (disciples) were still under the spell of the Pharisaic theological
   outlook. It was a riddle to them. "They had been trained in Judaism, in
   which the distinction between clean and unclean is ingrained, and could
   not understand a statement abrogating this" (Gould). They had noticed
   that the Pharisees stumbled at the parable of Jesus (Mt 15:12). They
   were stumbling themselves and did not know how to answer the Pharisees.
   Jesus charges the disciples with intellectual dulness and spiritual
   stupidity.

   7:19 Making all meats clean [katharizOn panta ta brOmata]. This
   anacoluthon can be understood by repeating he says [legei] from verse
   18. The masculine participle agrees with Jesus, the speaker. The words
   do not come from Jesus, but are added by Mark. Peter reports this item
   to Mark, probably with a vivid recollection of his own experience on
   the housetop in Joppa when in the vision Peter declined three times the
   Lord's invitation to kill and eat unclean animals (Ac 10:14-16). It was
   a riddle to Peter as late as that day. "Christ asserts that Levitical
   uncleanness, such as eating with unwashed hands, is of small importance
   compared with moral uncleanness" (Vincent). The two chief words in both
   incidents, here and in Acts, are defile [koinoO] and cleanse
   [katharizO]. "What God cleansed do not thou treat as defiled" (Ac
   10:15). It was a revolutionary declaration by Jesus and Peter was slow
   to understand it even after the coming of the Holy Spirit at Pentecost.
   Jesus was amply justified in his astonished question: Perceive ye not?
   [ou noeite;]. They were making little use of their intelligence in
   trying to comprehend the efforts of Jesus to give them a new and true
   spiritual insight.

   7:21 Evil thoughts [hoi dialogismoi hoi kakoi]. These come out of the
   heart [ek tes kardias], the inner man, and lead to the dreadful list
   here given like the crimes of a modern police court: fornications
   [porneiai], usually of the unmarried), adulteries [moichaiai], of the
   married), thefts [klopai], stealings), covetings [pleonexiai], craze
   for more and more), murders [phonoi], growing out of the others often),
   wickednesses [poneriai], from [ponos], toil, then drudge, bad like our
   knave, serving boy like German Knabe, and then criminal), deceit
   [dolos], lure or snare with bait), lasciviousness [aselgeia],
   unrestrained sex instinct), evil eye [ophthalmos poneros] or eye that
   works evil and that haunts one with its gloating stare, railing
   [blasphemia], blasphemy, hurtful speech), pride [huperephania], holding
   oneself above others, stuck up), foolishness [aphrosune], lack of
   sense), a fitting close to it all.

   7:24 Into the borders of Tyre and Sidon [eis ta horia Turou kai
   SidOnos]. The departure from Capernaum was a withdrawal from Galilee,
   the second of the four withdrawals from Galilee. The first had been to
   the region of Bethsaida Julias in the territory of Herod Philip. This
   is into distinctly heathen land. It was not merely the edge of
   Phoenicia, but into the parts of Tyre and Sidon (Mt 15:21). There was
   too much excitement among the people, too much bitterness among the
   Pharisees, too much suspicion on the part of Herod Antipas, too much
   dulness on the part of the disciples for Jesus to remain in Galilee.
   And he could not be hid [kai ouk edunasthe lathein]. Jesus wanted to be
   alone in the house after all the strain in Galilee. He craved a little
   privacy and rest. This was his purpose in going into Phoenicia. Note
   the adversative sense of [kai] here= "but."

   7:25 Whose little daughter [hes to thugatrion autes]. Diminutive with
   tender touch. Note "whose" and "her" like vernacular today. Having
   heard of him [akousasa peri autou]. Even in this heathen territory the
   fame of Jesus was known. When the Sermon on the Mount was preached
   people were there from "the sea coast of Tyre and Sidon" (Lu 6:17).

   7:26 A Greek, a Syro-Phoenician by race [Hellenis, Surophoinikissa tOi
   genei]. "A Greek in religion, a Syrian in tongue, a Phoenician in race"
   (Bruce), from Euthymius Zigabenus. She was not a Phoenician of
   Carthage. She besought [erOta]. Imperfect tense. She kept at it. This
   verb, as in late Greek, is here used for a request, not a mere
   question. Abundant examples in the papyri in this sense.

   7:27 Let the children first be filled [aphes prOton chortasthenai ta
   paidia]. The Jews had the first claim. See the command of Jesus in the
   third tour of Galilee to avoid the Gentiles and the Samaritans (Mt
   10:5). Paul was the Apostle to the Gentiles, but he gave the Jew the
   first opportunity (Ro 2:9f.). See on Mt 15:24f.

   7:27 Even the dogs under the table [kai ta kunaria hupokatO tes
   trapezes]. A delightful picture. Even the little dogs [kunaria] under
   the table eat of the children's crumbs [esthiousin apo tOn psichiOn tOn
   paidiOn]. Little dogs, little scraps of bread [psichion], diminutive of
   [psichos], morsel), little children [paidia], diminutive of [pais].
   Probably the little children purposely dropped a few little crumbs for
   the little dogs. These household dogs, pets of and loved by the
   children. Braid Scots has it: "Yet the wee dowgs aneath the table eat
   o' the moole o' the bairns." "A unique combination of faith and wit"
   (Gould). Instead of resenting Christ's words about giving the
   children's bread to the dogs (Gentiles) in verse 27, she instantly
   turned it to the advantage of her plea for her little daughter.

   7:29 For this saying [dia touton ton logon]. She had faith, great faith
   as Mt 15:27 shows, but it was her quick and bright repartee that
   pleased Jesus. He had missed his rest, but it was worth it to answer a
   call like this.

   7:30 And the demon gone out [kai to daimonion exeleluthos]. This was
   her crumb from the children's table. The perfect active participle
   expresses the state of completion. The demon was gone for good and all.

   7:31 Through the midst of the borders of Decapolis [ana meson tOn
   horiOn DekapoleOs]. Jesus left Phoenicia, but did not go back into
   Galilee. He rather went east and came down east of the Sea of Galilee
   into the region of the Greek cities of Decapolis. He thus kept out of
   the territory of Herod Antipas. He had been in this region when he
   healed the Gadarene demoniac and was asked to leave.

   7:32 And they bring unto him [kai pherousin autOi]. Another of Mark's
   dramatic presents. This incident only in Mark.

   7:33 Took him aside [apolabomenos auton]. The secrecy here observed was
   partly to avoid excitement and partly to get the attention of the deaf
   and dumb demoniac. He could not hear what Jesus said. So Jesus put his
   fingers into his ears, spat, and touched his tongue. There was, of
   course, no virtue in the spittle and it is not clear why Jesus used it.
   Saliva was by some regarded as remedial and was used by exorcists in
   their incantations. Whether this was a concession to the man's
   denseness one does not know. But it all showed the poor man that Jesus
   healed him in his own way.

   7:34 Ephphatha [dianoichtheti], be opened). Another one of Mark's
   Aramaic words preserved and transliterated and then translated into
   Greek. "Be thou unbarred" (Braid Scots). Jesus sighed [estenaxen] as he
   looked up into heaven and spoke the word [ephphatha]. Somehow he felt a
   nervous strain in this complex case (deaf, dumb, demoniac) that we may
   not quite comprehend.

   7:35 He spake plain [elalei orthOs]. He began to speak correctly.
   Inchoative imperfect tense.

   7:36 So much the more a great deal they published it [autoi mallon
   perissoteron ekerusson]. Imperfect tense, continued action. Double
   comparative as occurs elsewhere for emphasis as in Php 1:23 "much more
   better" [pollOi mallon kreisson]. See Robertson's Grammar, pp. 663f.
   Human nature is a peculiar thing. The command not to tell provoked
   these people to tell just as the leper had done (Mr 1:44f.). The more
   Jesus commanded [hoson autois diestelleto] them not to tell the more
   they told. It was a continuous performance. Prohibitions always affect
   some people that way, especially superficial and light-headed folks.
   But we have to have prohibitions or anarchy.

   7:37 He hath done all things well [KalOs panta pepoieken]. The present
   perfect active shows the settled convictions of these people about
   Jesus. Their great amazement [huperperissOs exeplessonto], imperfect
   passive and compound adverb, thus found expression in a vociferous
   championship of Jesus in this pagan land.
     __________________________________________________________________

Chapter 8

   8:1 Had nothing to eat [me echontOn ti phagOsin]. Genitive absolute and
   plural because [ochlou] a collective substantive. Not having what to
   eat (deliberative subjunctive retained in indirect question). The
   repetition of a nature miracle of feeding four thousand in Decapolis
   disturbs some modern critics who cannot imagine how Jesus could or
   would perform another miracle elsewhere so similar to the feeding of
   the five thousand up near Bethsaida Julias. But both Mark and Matthew
   give both miracles, distinguish the words for baskets [kophinos,
   sphuris], and both make Jesus later refer to both incidents and use
   these two words with the same distinction (Mr 8:19f.; Mt 16:9f.).
   Surely it is easier to conceive that Jesus wrought two such miracles
   than to hold that Mark and Matthew have made such a jumble of the whole
   business.

   8:2 Now three days [ede hemerai treis]. This text preserves a curious
   parenthetic nominative of time (Robertson, Grammar, p. 460). See on Mt
   15:32.

   8:3 Are come from far [apo makrothen eisin]. This item alone in Mark.

   8:4 Here [hOde]. Of all places, in this desert region in the mountains.
   The disciples feel as helpless as when the five thousand were fed. They
   do not rise to faith in the unlimited power of Jesus after all that
   they have seen.

   8:6 Brake and gave [eklasen kai edidou]. Constative aorist followed by
   imperfect. The giving kept on. To set before them [hina paratithOsin].
   Present subjunctive describing the continuous process.

   8:7 A few small fishes [ichthudia oliga]. Mark mentions them last as if
   they were served after the food, but not so Mt 15:34f.

   8:7 Broken pieces that remained over [perisseumata klasmatOn].
   Overplus, abundance, remains of broken pieces not used, not just scraps
   or crumbs.

   8:10 Into the parts of Dalmanutha [eis ta mere Dalmanoutha]. Mt 15:39
   calls it "the borders of Magadan." Both names are unknown elsewhere,
   but apparently the same region of Galilee on the western side of the
   lake not far from Tiberias. Mark here uses "parts" [mere] in the same
   sense as "borders" [horia] in 7:24 just as Matthew reverses it with
   "parts" in Mt 15:21 and "borders" here in Mt 15:39. Mark has here "with
   his disciples" [meta tOn mathetOn autou] only implied in Mt 15:39.

   8:11 And the Pharisees came forth [kai exelthon hoi Pharisaioi]. At
   once they met Jesus and opened a controversy. Mt 16:1 adds "and
   Sadducees," the first time these two parties appear together against
   Jesus. See discussion on Mt 16:1. The Pharisees and Herodians had
   already joined hands against Jesus in the sabbath controversy (Mr 3:6).
   They began to question with him [erxanto sunzetein autOi]. Dispute, not
   mere inquiry, associative instrumental case of [autoi]. They began at
   once and kept it up (present infinitive).

   8:12 He sighed deeply in his spirit [anastenaxas tOi pneumati]. The
   only instance of this compound in the N.T. though in the LXX. The
   uncompounded form occurs in Mr 7:34 and it is common enough. The
   preposition [ana-] intensifies the meaning of the verb (perfective
   use). "The sigh seemed to come, as we say, from the bottom of his
   heart, the Lord's human spirit was stirred to its depths" (Swete).
   Jesus resented the settled prejudice of the Pharisees (and now
   Sadducees also) against him and his work. There shall no sign be given
   unto this generation [ei dothesetai tei geneai tautei semeion]. Mt 16:4
   has simply [ou dothesetai], plain negative with the future passive
   indicative. Mark has [ei] instead of [ou], which is technically a
   conditional clause with the conclusion unexpressed (Robertson, Grammar,
   p. 1024), really aposiopesis in imitation of the Hebrew use of [im].
   This is the only instance in the N.T. except in quotations from the LXX
   (Heb 3:11; 4:3,5). It is very common in the LXX. The rabbis were
   splitting hairs over the miracles of Jesus as having a possible natural
   explanation (as some critics do today) even if by the power of
   Beelzebub, and those not of the sky (from heaven) which would be
   manifested from God. So they put up this fantastic test to Jesus which
   he deeply resents. Mt 16:4 adds "but the sign of Jonah" mentioned
   already by Jesus on a previous occasion (Mt 12:39-41) at more length
   and to be mentioned again (Lu 11:32). But the mention of the sign of
   Jonah was "an absolute refusal of signs in their sense" (Bruce). And
   when he did rise from the dead on the third day, the Sanhedrin refused
   to be convinced (see Acts 3 to 5).

   8:14 Bread [artous]. Loaves, plural. More than one loaf [ei me hina
   arton]. Except one loaf. Detail only in Mark. Practically for thirteen
   men when hungry.

   8:15 Take heed, beware of the leaven of the Pharisees, and the leaven
   of Herod [Horate, blepete apo tes zumes tOn PharisaiOn kai tes zumes
   HerOidou]. Present imperatives. Note [apo] and the ablative case.
   [Zume] is from [zumoO] and occurs already in Mt 13:33 in a good sense.
   For the bad sense see 1Co 5:6. He repeatedly charged [diestelleto],
   imperfect indicative), showing that the warning was needed. The
   disciples came out of a Pharisaic atmosphere and they had just met it
   again at Dalmanutha. It was insidious. Note the combination of Herod
   here with the Pharisees. This is after the agitation of Herod because
   of the death of the Baptist and the ministry of Jesus (Mr 6:14-29; Mt
   14:1-12; Lu 9:7-9). Jesus definitely warns the disciples against "the
   leaven of Herod" (bad politics) and the leaven of the Pharisees and
   Sadducees (bad theology and also bad politics).

   8:16 They reasoned one with another [dielogizonto pros allelous],
   implying discussion. Imperfect tense, kept it up. Mt 16:7 has [en
   heautois], in themselves or among themselves.

   8:17 Mark here (vv. 17-20) gives six keen questions of Jesus while Mt
   16:8-11 gives as four that really include the six of Mark running some
   together. The questions reveal the disappointment of Jesus at the
   intellectual dulness of his pupils. The questions concern the intellect
   [noeite], from [nous, suniete], comprehend), the heart in a hardened
   state [pepOrOmenen], perfect passive predicate participle as in Mr
   6:52, which see), the eyes, the ears, the memory of both the feeding of
   the five thousand and the four thousand here sharply distinguished even
   to the two kinds of baskets [kophinous, sphuridOn]. The disciples did
   recall the number of baskets left over in each instance, twelve and
   seven. Jesus "administers a sharp rebuke for their preoccupation with
   mere temporalities, as if there were nothing higher to be thought of
   than bread" (Bruce). "For the time the Twelve are way-side hearers,
   with hearts like a beaten path, into which the higher truths cannot
   sink so as to germinate" (Bruce).

   8:17 See on 17.

   8:19 See on 17.

   8:20 See on 17.

   8:21 Do ye not yet understand? [oupO suniete;]. After all this rebuke
   and explanation. The greatest of all teachers had the greatest of all
   classes, but he struck a snag here. Mt 16:12 gives the result: "Then
   they understood how that he bade them not beware of the loaves of
   bread, but of the teaching of the Pharisees and Sadducees." They had
   once said that they understood the parables of Jesus (Mt 13:51). But
   that was a long time ago. The teacher must have patience if his pupils
   are to understand.

   8:22 Unto Bethsaida [eis Bethsaidan]. On the Eastern side not far from
   the place of the feeding of the five thousand, Bethsaida Julias. Note
   dramatic presents they come [erchontai], they bring [pherousin]. This
   incident in Mark alone (verses 22-26).

   8:23 Brought him out of the village [exenegken auton exO tes kOmes]. It
   had been a village, but Philip had enlarged it and made it a town or
   city [polis], though still called a village (verses 23, 26). As in the
   case of the deaf and dumb demoniac given also alone by Mark (Mr
   7:31-37), so here Jesus observes the utmost secrecy in performing the
   miracle for reasons not given by Mark. It was the season of retirement
   and Jesus is making the fourth withdrawal from Galilee. That fact may
   explain it. The various touches here are of interest also. Jesus led
   him out by the hand, put spittle on his eyes (using the poetical and
   Koine papyri word [ommata] instead of the usual [opthalmous], and laid
   his hands upon him, perhaps all this to help the man's faith.

   8:24 I see men, for I behold them as trees walking [BlepO tous
   anthrOpous hoti hOs dendra horO peripatountas]. A vivid description of
   dawning sight. His vision was incomplete though he could tell that they
   were men because they were walking. This is the single case of a
   gradual cure in the healings wrought by Jesus. The reason for this
   method in this case is not given.

   8:25 He looked steadfastly [dieblepsen]. He saw thoroughly now,
   effective aorist [dieblepsen], he was completely restored [apekateste],
   second aorist, double compound and double augment), and kept on seeing
   [eneblepen], imperfect, continued action) all things clearly or at a
   distance [telaugOs], common Greek word from [tele], afar, and [auge],
   radiance, far-shining). Some manuscripts (margin in Westcott and Hort)
   read [delaugOs], from [delos], plain, and [auge], radiance.

   8:26 To his home [eis oikon autou]. A joyful homecoming that. He was
   not allowed to enter the village and create excitement before Jesus
   moved on to Caesarea Philippi.

   8:27 Into the villages of Caesarea Philippi [eis tas kOmas Kaisarias
   tes Philippou]. Parts [mere] Mt 16:13 has, the Caesarea of Philippi in
   contrast to the one down on the Mediterranean Sea. Mark means the
   villages belonging to the district around Caesarea Philippi. This
   region is on a spur of Mount Hermon in Iturea ruled by Herod Philip so
   that Jesus is safe from annoyance by Herod Antipas or the Pharisees and
   Sadducees. Up here on this mountain slope Jesus will have his best
   opportunity to give the disciples special teaching concerning the
   crucifixion just a little over six months ahead. So Jesus asked
   [eperOta], descriptive imperfect) Who do men say that I am? [Tina me
   legousin hoi anthrOpoi einai;]. Mt 16:13 has "the Son of Man" in place
   of "I" here in Mark and in Lu 9:18. He often described himself as "the
   Son of Man." Certainly here the phrase could not mean merely "a man."
   They knew the various popular opinions about Jesus of which Herod
   Antipas had heard (Mr 3:21,31). It was time that the disciples reveal
   how much they had been influenced by their environment as well as by
   the direct instruction of Jesus.

   8:27 And they told him [hoi de eipan]. They knew only too well. See on
   Mt 16:14,27 for discussion.

   8:29 Thou art the Christ [Su ei ho Christos]. Mark does not give "the
   Son of the living God" (Mt 16:16) or "of God" (Lu 9:20). The full
   confession is the form in Matthew. Luke's language means practically
   the same, while Mark's is the briefest. But the form in Mark really
   means the full idea. Mark omits all praise of Peter, probably because
   Peter had done so in his story of the incident. For criticism of the
   view that Matthew's narrative is due to ecclesiastical development and
   effort to justify ecclesiastical prerogatives, see discussion on Mt
   16:16,18. The disciples had confessed him as Messiah before. Thus Joh
   1:41; 4:29; 6:69; Mt 14:33. But Jesus had ceased to use the word
   Messiah to avoid political complications and a revolutionary movement
   (Joh 6:14f.). But did the disciples still believe in Jesus as Messiah
   after all the defections and oppositions seen by them? It was a serious
   test to which Jesus now put them.

   8:30 Of him [peri autou]. As being the Messiah, that he was the Christ
   (Mt 16:20). Not yet, for the time was not yet ripe. When that comes,
   the triumphal entry into Jerusalem, the very stones will cry out, if
   men will not (Lu 19:40).

   8:31 He began to teach them [erxato didaskein autous]. Mark is fond of
   this idiom, but it is not a mere rhetorical device. Mt 16:21 expressly
   says "from that time." They had to be told soon about the approaching
   death of Jesus. The confession of faith in Jesus indicated that it was
   a good time to begin. Death at the hands of the Sanhedrin (elders,
   chief priests, and scribes) in which Pharisees and Sadducees had about
   equal strength. The resurrection on the third day is mentioned, but it
   made no impression on their minds. This rainbow on the cloud was not
   seen. After three days [meta treis hemeras]. Mt 16:21 has "the third
   day" [tei tritei hemerai] in the locative case of point of time (so
   also Lu 9:22). There are some people who stickle for a strict
   interpretation of "after three days" which would be "on the fourth
   day," not "on the third day." Evidently Mark's phrase here has the same
   sense as that in Matthew and Luke else they are hopelessly
   contradictory. In popular language "after three days" can and often
   does mean "on the third day," but the fourth day is impossible.

   8:32 Spake the saying openly [parresiai ton logon elalei]. He held back
   nothing, told it all [pan], all, [resia], from [eipon], say), without
   reserve, to all of them. Imperfect tense [elalei] shows that Jesus did
   it repeatedly. Mark alone gives this item. Mark does not give the great
   eulogy of Peter in Mt 16:17,19 after his confession (Mr 8:29; Mt 16:16;
   Lu 9:20), but he does tell the stinging rebuke given Peter by Jesus on
   this occasion. See discussion on Mt 16:21,26.

   8:33 He turning about and seeing his disciples [epistrapheis kai idOn
   tous mathetas autou]. Peter had called Jesus off to himself
   [proskalesamenos], but Jesus quickly wheeled round on Peter
   [epistrapheis], only [strapheis] in Matthew). In doing that the other
   disciples were in plain view also (this touch only in Mark). Hence
   Jesus rebukes Peter in the full presence of the whole group. Peter no
   doubt felt that it was his duty as a leader of the Twelve to
   remonstrate with the Master for this pessimistic utterance (Swete). It
   is even possible that the others shared Peter's views and were watching
   the effect of his daring rebuke of Jesus. It was more than mere
   officiousness on the part of Peter. He had not risen above the level of
   ordinary men and deserves the name of Satan whose role he was now
   acting. It was withering, but it was needed. The temptation of the
   devil on the mountain was here offered by Peter. It was Satan over
   again. See on Mt 16:23.

   8:34 And he called unto him the multitude with his disciples [kai
   proskalesamenos ton ochlon sun tois mathetais autou]. Mark alone notes
   the unexpected presence of a crowd up here near Caesarea Philippi in
   heathen territory. In the presence of this crowd Jesus explains his
   philosophy of life and death which is in direct contrast with that
   offered by Peter and evidently shared by the disciples and the people.
   So Jesus gives this profound view of life and death to them all. Deny
   himself [aparnesasthO heauton]. Say no to himself, a difficult thing to
   do. Note reflexive along with the middle voice. Ingressive first aorist
   imperative. See on Mt 16:24 about taking up the Cross. The shadow of
   Christ's Cross was already on him (Mr 8:31) and one faces everyone.

   8:35 And the gospel's sake [kai tou euaggeliou]. In Mark alone. See on
   Mt 16:25f. for this paradox. Two senses of "life" and "save." For the
   last "save" [sOsei] Mt 16:25 has "find" [heuresei]. See on Mt 16:26 for
   "gain," "profit," and "exchange."

   8:37 For whosoever shall be ashamed of me and my words [hos gar ean
   epaischunthei me kai tous emous logous]. More exactly, whosoever is
   ashamed (first aorist passive subjunctive with indefinite relative and
   [ean = an]. See Robertson, Grammar, pp. 957-9.) It is not a statement
   about the future conduct of one, but about his present attitude toward
   Jesus. The conduct of men toward Christ now determines Christ's conduct
   then [epaischunthesetai], first future passive indicative). This
   passive verb is transitive and uses the accusative [me, auton]. In this
   adulterous and sinful generation [en tei geneai tautei tei moichalidi
   kai hamartOlOi]. Only in Mark. When he cometh [hotan elthei]. Aorist
   active subjunctive with reference to the future second coming of Christ
   with the glory of the Father with his holy angels (cf. Mt 16:27). This
   is a clear prediction of the final eschatological coming of Christ.
   This verse could not be separated from Mr 9:1 as the chapter division
   does. These two verses in Mr 8:38; 9:1 form one paragraph and should go
   together.
     __________________________________________________________________

Chapter 9

   9:1 Till they see the kingdom of God come with power [heOs an idOsin
   ten basileian tou theou eleluthuian en dunamei]. In 8:37 Jesus clearly
   is speaking of the second coming. To what is he referring in 9:1? One
   is reminded of Mr 13:32; Mt 24:36 where Jesus expressly denies that
   anyone save the Father himself (not even the Son) knows the day or the
   hour. Does he contradict that here? It may be observed that Luke has
   only "see the kingdom of God," while Matthew has "see the Son of man
   coming" [erchomenon], present participle, a process). Mark has "see the
   kingdom of God come" [eleluthuian], perfect active participle, already
   come) and adds "with power." Certainly the second coming did not take
   place while some of those standing there still lived. Did Jesus mean
   that? The very next incident in the Synoptic Gospels is the
   Transfiguration on Mount Hermon. Does not Jesus have that in mind here?
   The language will apply also to the coming of the Holy Spirit on the
   great Day of Pentecost. Some see in it a reference to the destruction
   of the temple. It is at least open to question whether the Master is
   speaking of the same event in Mr 8:38; 9:1.

   9:2 By themselves [monous]. Alone. This word only in Mark. See on Mt
   17:1-7 for discussion of the Transfiguration. Lu 9:27 adds "to pray" as
   the motive of Jesus in taking Peter, James, and John into the high
   mountain.

   9:3 Glistering, exceeding white [stilbonta leuka lian]. Old words, all
   of them. Mt 17:2 has white as the light [leuka hOs to phOs], Lu 9:29
   "white and dazzling" [leukos exastraptOn] like lightning. So as no
   fuller on earth can whiten them [hoia gnapheus epi tes ges ou dunatai
   houtOs leukanai]. [GnaphO] is an old word to card wool. Note [houtOs],
   so, so white. Some manuscripts in Matthew add [hOs chiOn], as snow.
   Probably the snow-capped summit of Hermon was visible on this very
   night. See on Mt 17:2 for "transfigured."

   9:4 Elijah with Moses [Eleias sun MOusei]. Matthew and Luke have "Moses
   and Elijah." Both, as a matter of fact were prophets and both dealt
   with law. Both had mysterious deaths. The other order in Mr 9:5.

   9:6 For he wist not what to answer [ou gar eidei ti apokrithei].
   Deliberative subjunctive retained in indirect question. But why did
   Peter say anything? Luke says that he spoke, "not knowing what he
   said," as an excuse for the inappropriateness of his remarks. Perhaps
   Peter felt embarrassed at having been asleep (Lu 9:32) and the feast of
   tabernacles or booths [skenai] was near. See on Mt 17:4. Peter and the
   others apparently had not heard the talk of Moses and Elijah with Jesus
   about his decease [exodon], exodus, departure) and little knew the
   special comfort that Jesus had found in this understanding of the great
   approaching tragedy concerning which Peter had shown absolute stupidity
   (Mr 8:32f.) so recently. See on Mt 17:5 about the overshadowing and the
   voice.

   9:7 Suddenly looking round about [exapina periblepsamenoi]. Mt 17:7 has
   it "lifting up their eyes." Mark is more graphic. The sudden glance
   around on the mountain side when the cloud with Moses and Elijah was
   gone. Jesus only with themselves [meth' heautOn ei me Iesoun monon].
   Mark shows their surprise at the situation. They were sore afraid (Mt
   17:6) before Jesus touched them.

   9:9 Save when [ei me hotan]. Matthew has "until" [heOs hou]. Should
   have risen [anastei]. Second aorist active subjunctive. More exactly,
   "should rise" (punctiliar aorist and futuristic, not with any idea of
   perfect tense). Lu 9:36 merely says that they told no man any of these
   things. It was a high and holy secret experience that the chosen three
   had had for their future good and for the good of all.

   9:10 They kept the saying [ton logon ekratesan] to themselves as Jesus
   had directed, but questioning among themselves [pros heautous
   sunzetountes]. Now they notice his allusion to rising from the dead
   which had escaped them before (Mr 8:31).

   9:12 Restoreth all things [apokatistanei panta]. This late double
   compound verb, usual form [apokathistemi] in the papyri, is Christ's
   description of the Baptist as the promised Elijah and Forerunner of the
   Messiah. See on Mt 17:10-13. The disciples had not till now understood
   that the Baptist fulfilled the prophecy in Mal 3:5f. They had just seen
   Elijah on the mountain, but Jesus as Messiah preceded this coming of
   Elijah. But Jesus patiently enlightens his dull pupils as they argue
   about the exegesis of the scribes.

   9:14 And scribes questioning with them [kai grammateis sunzetountes
   pros autous]. Mark alone gives this item. He is much fuller on this
   incident (9:14-29) than either Matthew (Mt 17:14-20) or Luke (Lu
   9:37-43). It was just like the professional scribes to take keen
   interest in the failure of the nine disciples to cure this poor boy.
   They gleefully nagged and quizzed them. Jesus and the three find them
   at it when they arrive in the plain.

   9:15 Were greatly amazed [exethambethesan]. First aorist passive
   ingressive aorist with perfective compound [ex-]. The sudden and
   opportune appearance of Jesus in the midst of the dispute when no one
   was looking for him turned all eyes to him. He would not fail, however
   the disciples might do so. The people were awed for the moment and then
   running began to welcome him [protrechontes espazonto]. Present
   participle and imperfect middle indicative.

   9:16 What question ye with them? [Ti sunzeteite pros autous;]. Jesus
   had noticed the embarrassment of the nine and at once takes hold of the
   situation.

   9:17 I brought unto thee my son [enegka ton huion mou pros se]. The
   father stepped out and gave the explanation of the excited dispute in
   direct and simple pathos.

   9:17 Wheresoever it taketh him [hopou ean auton katalabei]. Seizes him
   down. Our word catalepsy is this same word. The word is used by Galen
   and Hippocrates for fits. The word is very common in the papyri in
   various senses as in the older Greek. Each of the verbs here in Mark is
   a graphic picture. Dashes down [ressei]. Also [regnumi, mi] form.
   Convulses, rends, tears asunder. Old and common word. Foameth
   [aphrizei]. Here only in the N.T. Poetic and late word. Grindeth
   [trizei]. Another hapax legomenon in the N.T. Old word for making a
   shrill cry or squeak. Pineth away [xerainetai]. Old word for drying or
   withering as of grass in Jas 1:11. And they were not able [kai ouk
   ischusan]. They did not have the strength [ischus] to handle this case.
   See Mt 17:16; Lu 9:40 [kai ouk edunethesan], first aorist passive). It
   was a tragedy.

   9:19 Bring him unto me [pherete auton pros me]. The disciples had
   failed and their unbelief had led to this fiasco. Even the disciples
   were like and part of the faithless [apistos], unbelieving) generation
   in which they lived. The word faithless does not here mean treacherous
   as it does with us. But Jesus is not afraid to undertake this case. We
   can always come to Jesus when others fail us.

   9:20 Tare him grievously [sunesparaxen auton]. Lu 9:42 has both
   [errexen] (dashed down, like Mr 9:18, [ressei] and [sunesparaxen]
   (convulsed). This compound with [sun-] (together with), strengthens the
   force of the verb as in [sunpnigO] (Mr 4:7) and [suntereO] (6:20). The
   only other instance of this compound verb known is in Maximus Tyrius
   (second century B.C.). Wallowed [ekulieto]. Imperfect passive, was
   rolled. A pitiful sight. Late form of the old [kulindO].

   9:22 But if thou canst [all 'ei ti dunei]. Jesus had asked (verse 21)
   the history of the case like a modern physician. The father gave it and
   added further pathetic details about the fire and the water. The
   failure of the disciples had not wholly destroyed his faith in the
   power of Jesus, though the conditional form (first class, assuming it
   to be true) does suggest doubt whether the boy can be cured at all. It
   was a chronic and desperate case of epilepsy with the demon possession
   added. Help us [boetheson hemin]. Ingressive aorist imperative. Do it
   now. With touching tenderness he makes the boy's case his own as the
   Syrophoenician woman had said, "Have mercy on me" (Mt 15:21). The leper
   had said: "If thou wilt" (Mr 1:40). This father says: "If thou canst."

   9:23 If thou canst [to ei dunei]. The Greek has a neat idiom not
   preserved in the English translation. The article takes up the very
   words of the man and puts the clause in the accusative case of general
   reference. "As to the if thou canst,' all things can [dunata] to the
   one who believes." The word for "possible" is [dunata], the same root
   as [dunei] (canst). This quick turn challenges the father's faith. On
   this use of the Greek article see Robertson, Grammar, p. 766.

   9:24 Cried out [kraxas]. Loud outcry and at once [euthus]. The later
   manuscripts have "with tears" [meta dakruOn], not in the older
   documents. I believe; help my unbelief [PisteuO: boethei tei apistiai].
   An exact description of his mental and spiritual state. He still had
   faith, but craved more. Note present imperative here (continuous help)
   [boethei], while aorist imperative (instant help) [boetheson], verse
   22. The word comes from [boe], a cry and [theO], to run, to run at a
   cry for help, a vivid picture of this father's plight.

   9:25 A multitude came running together [episuntrechei ochlos]. A double
   compound here alone in the N.T. and not in the old Greek writers.
   [EpitrechO] occurs in the papyri, but not [episuntrechO]. The double
   compound vividly describes the rapid gathering of the crowd to Jesus
   and the epileptic boy to see the outcome. Come out of him [exelthe ex
   autou]. Jesus addresses the demon as a separate being from the boy as
   he often does. This makes it difficult to believe that Jesus was merely
   indulging popular belief in a superstition. He evidently regards the
   demon as the cause in this case of the boy's misfortune.

   9:26 Having torn much [sparaxas]. The uncompounded verb used in verse
   20. Became as one dead [egeneto hOsei nekros]. As if dead from the
   violence of the spasm. The demon did him all possible harm in leaving
   him.

   9:27 Privately, saying [kat' idian hoti]. Indoors the nine disciples
   seek an explanation for their colossal failure. They had cast out
   demons and wrought cures before. The Revisers are here puzzled over
   Mark's use of [hoti] as an interrogative particle meaning why where Mt
   17:19 has [dia ti]. Some of the manuscripts have [dia ti] here in Mr
   9:27 as all do in Mt 17:19. See also Mr 2:16 and 9:11. It is probable
   that in these examples [hoti] really means why. See Robertson, Grammar,
   p. 730. The use of [hos] as interrogative "is by no means rare in the
   late Greek" (Deissmann, Light from the Ancient East, p. 126).

   9:29 Save by prayer [ei me en proseuchei]. The addition of "and of
   fasting" does not appear in the two best Greek manuscripts (Aleph and
   B). It is clearly a late addition to help explain the failure. But it
   is needless and also untrue. Prayer is what the nine had failed to use.
   They were powerless because they were prayerless. Their
   self-complacency spelled defeat. Mt 17:20 has "because of your little
   faith" [oligopistian]. That is true also. They had too much faith in
   themselves, too little in Christ. "They had trusted to the semi-magical
   power with which they thought themselves invested" (Swete). "Spirits of
   such malignity were quick to discern the lack of moral power and would
   yield to no other" (ibid.).

   9:30 He would not that any man should know it [ouk ethelen hina tis
   gnoi]. Imperfect tense followed by ingressive aorist subjunctive [gnoi
   = gnOi], the usual form). He was not willing that any one should learn
   it. Back in Galilee Jesus was, but he was avoiding public work there
   now (cf. 7:24). He was no longer the hero of Galilee. He had left
   Caesarea Philippi for Galilee.

   9:31 For he taught [edidasken gar]. Imperfect tense, and the reason
   given for secrecy. He was renewing again definitely the prediction of
   his death in Jerusalem some six months ahead as he had done before (Mr
   8:31; Mt 16:21; Lu 9:22). Now as then Jesus foretells his resurrection
   "after three days" ("the third day," Mt 17:23).

   9:32 But they understood not the saying [hoi de egnooun to rhema]. An
   old word. Chiefly in Paul's Epistles in the N.T. Imperfect tense. They
   continued not to understand. They were agnostics on the subject of the
   death and resurrection even after the Transfiguration experience. As
   they came down from the mountain they were puzzled again over the
   Master's allusion to his resurrection (Mr 9:10). Mt 17:23 notes that
   "they were exceeding sorry" to hear Jesus talk this way again, but Mark
   adds that they "were afraid to ask him" [ephobounto auton eperOtesai].
   Continued to be afraid (imperfect tense), perhaps with a bitter memory
   of the term "Satan" hurled at Peter when he protested the other time
   when Jesus spoke of his death (Mr 8:33; Mt 16:23). Lu 9:45 explains
   that "it was concealed from them," probably partly by their own
   preconceived ideas and prejudices.

   9:33 In the house [en tei oikiai]. Probably Peter's house in Capernaum
   which was the home of Jesus when in the city. What were ye reasoning in
   the way? [Ti en tei hodOi dielogiszethe;]. Imperfect tense. They had
   been disputing (verse 34), not about the coming death of the Master,
   but about the relative rank of each of them in the political kingdom
   which they were expecting him to establish. Jesus had suspected the
   truth about them and they had apparently kept it up in the house. See
   on Mt 18:1 where the disciples are represented as bringing the dispute
   to Jesus while here Jesus asks them about it. Probably they asked Jesus
   first and then he pushed the matter further and deeper to see if this
   had not been the occasion of the somewhat heated discussion on the way
   in.

   9:34 But they held their peace [Hoi de esiOpOn]. Imperfect tense. Put
   thus to them, they felt ashamed that the Master had discovered their
   jealous rivalry. It was not a mere abstract query, as they put it to
   Jesus, but it was a canker in their hearts.

   9:35 He sat down and called the twelve [kathisas ephOnesen tous
   dOdeka]. Deliberate action of Jesus to handle this delicate situation.
   Jesus gives them the rule of greatness: "If any man would be first
   [prOtos] he shall be last [eschatos] of all, and minister [diakonos] of
   all." This saying of Christ, like many others, he repeated at other
   times (Mr 10:43f.; Mt 23:8ff.; Lu 22:24f.). Mt 18:2 says that he called
   a little child, one there in the house, perhaps Peter's child. Lu 9:47
   notes that he "set him by his side." Then Jesus taking him in his arms
   [enagkalisamenos], aorist middle participle, late Greek word from
   [agkale] as in Lu 2:28) spoke again to the disciples.

   9:37 One of such little children [hen tOn toioutOn paidiOn]. Mt 18:5
   has "one such little child" and Lu 9:47 "this little child." It was an
   object lesson to the arrogant conceit of the twelve apostles contending
   for primacy. They did not learn this lesson for they will again wrangle
   over primacy (Mr 10:33-45; Mt 20:20-28) and they will be unable to
   comprehend easily what the attitude of Jesus was toward children (Mr
   10:13-16; Mt 19:13-15; Lu 8:15-17). The child was used as a rebuke to
   the apostles.

   9:37 Because he followed not us [hoti ouk ekolouthei hemin]. Note vivid
   imperfect tense again. John evidently thought to change the subject
   from the constraint and embarrassment caused by their dispute. So he
   told about a case of extra zeal on his part expecting praise from
   Jesus. Perhaps what Jesus had just said in verse 37 raised a doubt in
   John's mind as to the propriety of his excessive narrowness. One needs
   to know the difference between loyalty to Jesus and stickling over
   one's own narrow prejudices.

   9:39 Forbid him not [me kOluete]. Stop hindering him [me] and the
   present-imperative) as John had been doing.

   9:40 He that is not against us is with us [hos ouk estin kath' hemOn
   huper hemOn estin]. This profound saying throws a flood of light in
   every direction. The complement of this logion is that in Mt 12:30: "He
   that is not with me is against me." Both are needed. Some people
   imagine that they are really for Christ who refuse to take a stand in
   the open with him and for him.

   9:41 Because ye are Christ's [hoti Christou este]. Predicate genitive,
   belong to Christ. See Ro 8:9; 1Co 1:12; 2Co 10:7. That is the bond of
   universal brotherhood of the redeemed. It breaks over the lines of
   nation, race, class, sex, everything. No service is too small, even a
   cup of cold water, if done for Christ's sake. See on Mt 18:6f. for
   discussion on stumbling-blocks for these little ones that believe on
   Jesus (Mr 9:42), a loving term of all believers, not just children.

   9:43 Into hell, into the unquenchable fire [eis ten geennan, eis to p-r
   to asbeston]. Not Hades, but Gehenna. [Asbeston] is alpha privative and
   [sbestos] from [sbennumi] to quench. It occurs often in Homer. Our word
   asbestos is this very word. Mt 18:7 has "into the eternal fire." The
   Valley of Hinnom had been desecrated by the sacrifice of children to
   Moloch so that as an accursed place it was used for the city garbage
   where worms gnawed and fires burned. It is thus a vivid picture of
   eternal punishment.

   9:44 The oldest and best manuscripts do not give these two verses. They
   came in from the Western and Syrian (Byzantine) classes. They are a
   mere repetition of verse 48. Hence we lose the numbering 44 and 46 in
   our verses which are not genuine.

   9:46 See on 44

   9:47 With one eye [monophthalmon]. Literally one-eyed. See also Mt
   18:9. Vernacular Koine and condemned by the Atticists. See Mt 18:8f.
   Mark has here "kingdom of God" where Mt 18:9 has "life."

   9:47 Their worm [ho skOlex autOn]. "The worm, i.e. that preys upon the
   inhabitants of this dread realm" (Gould). Two bold figures of Gehenna
   combined (the gnawing worm, the burning flame). No figures of Gehenna
   can equal the dread reality which is here described. See Isa 66:24.

   9:50 Have salt in yourselves [echete en heautois hala]. Jesus had once
   called them the salt of the earth (Mt 5:13) and had warned them against
   losing the saltness of the salt. If it is [analon], nothing can season
   [artuO] it and it is of no use to season anything else. It is like an
   exploded shell, a burnt-out crater, a spent force. This is a warning
   for all Christians.
     __________________________________________________________________

Chapter 10

   10:1 Into the border of Judea and beyond Jordan [eis ta horia tes
   Ioudaias kai peran tou Iordanou]. See on Mt 19:1 for discussion of this
   curious expression. Matthew adds "from Galilee" and Lu 17:11 says that
   Jesus "was passing through the midst of Samaria and Galilee" after
   leaving Ephraim (Joh 11:54). A great deal has intervened between the
   events at the close of Mark 9 and those in the beginning of Mark 10.
   For these events see Mt 18; Joh 7-11; Lu 9:57-18:14 (one-third of
   Luke's Gospel comes in here). It was a little over six months to the
   end at the close of Mark 9. It is just a few weeks now in Mark 10.
   Jesus has begun his last journey to Jerusalem going north through
   Samaria, Galilee, across the Jordan into Perea, and back into Judea
   near Jericho to go up with the passover pilgrims from Galilee.
   Multitudes [ochloi]. Caravans and caravans journeying to Jerusalem.
   Many of them are followers of Jesus from Galilee or at least kindly
   disposed towards him. They go together [sunporeuontai] with Jesus. Note
   dramatic historical present. As he was wont [hOs eiOthei]. Second past
   perfect used like an imperfect from [eiOtha], second perfect active.
   Jesus was teaching [edidasken], imperfect, no longer present tense)
   this moving caravan.

   10:2 Tempting him [peirazontes]. As soon as Jesus appears in Galilee
   the Pharisees attack him again (cf. 7:5; 8:11). Gould thinks that this
   is a test, not a temptation. The word means either (see on Mt 4:1), but
   their motive was evil. They had once involved the Baptist with Herod
   Antipas and Herodias on this subject. They may have some such hopes
   about Jesus, or their purpose may have been to see if Jesus will be
   stricter than Moses taught. They knew that he had already spoken in
   Galilee on the subject (Mt 5:31f.).

   10:3 What did Moses command you? [Ti humin eneteilato MOuses;]. Jesus
   at once brought up the issue concerning the teaching of Moses (De
   24:1). But Jesus goes back beyond this concession here allowed by Moses
   to the ideal state commanded in Ge 1:27.

   10:4 To write a bill of divorcement and to put her away [biblion
   apostasiou grapsai kai apolusai]. The word for "bill" [biblion] is a
   diminutive and means "little book," like the Latin libellus, from which
   comes our word libel (Vincent). Wycliff has it here "a libel of
   forsaking." This same point the Pharisees raise in Mt 19:7, showing
   probably that they held to the liberal view of Hillel, easy divorce for
   almost any cause. That was the popular view as now. See on Mt 19:7 for
   this and for discussion of "for your hardness of heart" [sklerokardia].
   Jesus expounds the purpose of marriage (Ge 2:24) and takes the stricter
   view of divorce, that of the school of Shammai. See on Mt 19:1-12 for
   discussion. Mr 10:10 notes that the disciples asked Jesus about this
   problem "in the house" after they had gone away from the crowd.

   10:11 Mark does not give the exception stated in Mt 19:9 "except for
   fornication" which see for discussion, though the point is really
   involved in what Mark does record. Mere formal divorce does not annul
   actual marriage consummated by the physical union. Breaking that bond
   does annul it.

   10:12 If she herself shall put away her husband and marry another [ean
   aute apolusasa ton andra autes gamesei]. Condition of the third class
   (undetermined, but with prospect of determination). Greek and Roman law
   allowed the divorce of the husband by the wife though not provided for
   in Jewish law. But the thing was sometimes done as in the case of
   Herodias and her husband before she married Herod Antipas. So also
   Salome, Herod's sister, divorced her husband. Both Bruce and Gould
   think that Mark added this item to the words of Jesus for the benefit
   of the Gentile environment of this Roman Gospel. But surely Jesus knew
   that the thing was done in the Roman world and hence prohibited
   marrying such a "grass widow."

   10:13 They brought [prosepheron]. Imperfect active tense, implying
   repetition. So also Lu 18:15, though Mt 19:13 has the constative aorist
   passive [prosenechthesan]. "This incident follows with singular fitness
   after the Lord's assertion of the sanctity of married life" (Swete).
   These children [paidia], Mark and Matthew; [brephe] in Luke) were of
   various ages. They were brought to Jesus for his blessing and prayers
   (Matthew). The mothers had reverence for Jesus and wanted him to touch
   [hapsetai] them. There was, of course, no question of baptism or
   salvation involved, but a most natural thing to do.

   10:14 He was moved with indignation [eganaktesen]. In Mark alone. The
   word is ingressive aorist, became indignant, and is a strong word of
   deep emotion (from [agan] and [achthomai], to feel pain). Already in Mt
   21:15; 26:8. Old and common word. Suffer the little children to come
   unto me [aphete ta paidia erchesthai pros me]. Mark has the infinitive
   [erchesthai] (come) not in Matthew, but in Luke. Surely it ought to be
   a joy to parents to bring their children to Jesus, certainly to allow
   them to come, but to hinder their coming is a crime. There are parents
   who will have to give answer to God for keeping their children away
   from Jesus.

   10:15 As a little child [hOs paidion]. How does a little child receive
   the kingdom of God? The little child learns to obey its parents simply
   and uncomplainingly. There are some new psychologists who argue against
   teaching obedience to children. The results have not been inspiring.
   Jesus here presents the little child with trusting and simple and
   loving obedience as the model for adults in coming into the kingdom.
   Jesus does not here say that children are in the kingdom of God because
   they are children.

   10:16 He took them in his arms [enagkalisamenos]. A distinct rebuke to
   the protest of the over-particular disciples. This word already in Mr
   9:36. In Lu 2:27 we have the full idiom, to receive into the arms [eis
   tas agkalas dechesthai]. So with tender fondling Jesus repeatedly
   blessed [kateulogei], imperfect), laying his hands upon each of them
   [titheis], present participle). It was a great moment for each mother
   and child.

   10:17 Ran [prosdramOn]. Jesus had left the house (10:10) and was
   proceeding with the caravan on the way [eis hodon] when this ruler
   eagerly ran and kneeled [gonupetesas] and was asking [eperOta],
   imperfect) Jesus about his problem. Both these details alone in Mark.

   10:17 Why callest thou me good? [Ti me legeis agathon;]. So Lu 18:19.
   Mt 19:17 has it: "Why asketh thou concerning that which is good? "The
   young ruler was probably sincere and not using mere fulsome compliment,
   but Jesus challenges him to define his attitude towards him as was
   proper. Did he mean "good" [agathos] in the absolute sense as applied
   to God? The language is not a disclaiming of deity on the part of
   Jesus. That I may inherit [hina kleronomesO]. Mt 19:16 has [schO], that
   I may "get."

   10:20 All these [tauta panta]. Literally, these all (of them).

   10:21 Looking upon him loved him [emblepsas autOi egapesen]. Mark alone
   mentions this glance of affection, ingressive aorist participle and
   verb. Jesus fell in love with this charming youth. One thing thou
   lackest [Hen se husterei]. Lu 18:22 has it: "One thing thou lackest
   yet" [Eti hen soi leipei]. Possibly two translations of the same
   Aramaic phrase. Mt 19:20 represents the youth as asking "What lack I
   yet?" [Ti eti husterO;]. The answer of Jesus meets that inquiry after
   more than mere outward obedience to laws and regulations. The verb
   [husterO] is from the adjective [husteros] (behind) and means to be too
   late, to come short, to fail of, to lack. It is used either with the
   accusative, as here, or with the ablative as in 2Co 11:5, or the dative
   as in Textus Receptus here, [soi].

   10:22 But his countenance fell [ho de stugnasas]. In the LXX and
   Polybius once and in Mt 16:3 (passage bracketed by Westcott and Hort).
   The verb is from [stugnos], sombre, gloomy, like a lowering cloud. See
   on Mt 19:22 for discussion of "sorrowful" [lupoumenos].

   10:23 Looked round about [periblepsamenos]. Another picture of the
   looks of Jesus and in Mark alone as in 3:5, 34. "To see what impression
   the incident had made on the Twelve" (Bruce). "When the man was gone
   the Lord's eye swept round the circle of the Twelve, as he drew for
   them the lesson of the incident" (Swete). How hardly [POs duskolOs]. So
   Lu 18:24. Mt 19:23 has it: "With difficulty [duskolOs] shall a rich
   man." See on Matthew for this word.

   10:24 Were amazed [ethambounto]. Imperfect passive. A look of blank
   astonishment was on their faces at this statement of Jesus. They in
   common with other Jews regarded wealth as a token of God's special
   favour. Children [tekna]. Here alone to the Twelve and this tender note
   is due to their growing perplexity. For them that trust in riches [tous
   pepoithotas epi tois chremasin]. These words do not occur in Aleph B
   Delta Memphitic and one Old Latin manuscript. Westcott and Hort omit
   them from their text as an evident addition to explain the difficult
   words of Jesus.

   10:25 Needle's eye [trumalias rhaphidos]. See on Mt 19:24 for
   discussion. Luke uses the surgical needle, [belones]. Matthew has the
   word [rhaphis] like Mark from [rhaptO], to sew, and it appears in the
   papyri. Both Matthew and Luke employ [trematos] for eye, a perforation
   or hole from [titraO], to bore. Mark's word [trumalias] is from [truO],
   to wear away, to perforate. In the LXX and Plutarch.

   10:26 Then who [kai tis]. Mt 19:25 has [Tis oun]. Evidently [kai] has
   here an inferential sense like [oun].

   10:27 Looking on them [emblepsas autois]. So in Mt 19:26. Their
   amazement increased (26). But not with God [all' ou para theOi].
   Locative case with [para] (beside). The impossible by the side of men
   [para anthrOpois] becomes possible by the side of God. That is the
   whole point and brushes to one side all petty theories of a gate called
   needle's eye, etc.

   10:27 Peter began to say [erxato legein ho Petros]. It was hard for
   Peter to hold in till now. Mt 19:27 says that "Peter answered" as if
   the remark was addressed to him in particular. At any rate Peter
   reminds Jesus of what they had left to follow him, four of them that
   day by the sea (Mr 1:20; Mt 4:22; Lu 5:11). It was to claim obedience
   to this high ideal on their part in contrast with the conduct of the
   rich young ruler.

   10:30 With persecutions [meta diOgmOn]. This extra touch is in Mark
   alone. There is a reminiscence of some of "the apocalyptic of the
   familiar descriptions of the blessings of the Messianic kingdom. But
   Jesus uses such language from the religious idiom of this time only to
   idealize it" (Gould). The apostles were soon to see the realization of
   this foreshadowing of persecution. Vincent notes that Jesus omits "a
   hundred wives" in this list, showing that Julian the Apostate's sneer
   on that score was without foundation.

   10:31 See on Mt 19:30 for the use of the paradox about first and last,
   probably a rebuke here to Peter's boast.

   10:32 And they were amazed [kai ethambounto]. Imperfect tense
   describing the feelings of the disciples as Jesus was walking on in
   front of them [en proagOn autous], periphrastic imperfect active), an
   unusual circumstance in itself that seemed to bode no good as they went
   on through Perea towards Jerusalem. In fact, they that followed were
   afraid [hoi de akolouthountes ephobounto] as they looked at Jesus
   walking ahead in solitude. The idiom [hoi de] may not mean that all the
   disciples were afraid, but only some of them. "The Lord walked in
   advance of the Twelve with a solemnity and a determination which
   foreboded danger" (Swete). Cf. Lu 9:5. They began to fear coming
   disaster as they neared Jerusalem. They read correctly the face of
   Jesus. And he took again the twelve [kai paralabOn tous dOdeka].
   Matthew has "apart" from the crowds and that is what Mark also means.
   Note [paralabOn], taking to his side. And began to tell them the things
   that were to happen to him [erxato autois legein ta mellonta autOi
   sumbainein]. He had done it before three times already (Mr 8:31; 9:13;
   9:31). So Jesus tries once more. They had failed utterly heretofore.
   How is it now? Luke adds (18:34): "They understood none of these
   things." But Mark and Matthew show how the minds of two of the
   disciples were wholly occupied with plans of their own selfish ambition
   while Jesus was giving details of his approaching death and
   resurrection.

   10:35 There come near unto him James and John [kai prosporeuontai
   IakObos kai IOanes]. Dramatic present tense. Matthew has [tote], then,
   showing that the request of the two brothers with their mother (Mt
   20:20) comes immediately after the talk about Christ's death. We would
   [thelomen]. We wish, we want, bluntly told. She came worshipping
   [proskunousa] Matthew says. The mother spoke for the sons. But they try
   to commit Jesus to their desires before they tell what they are, just
   like spoiled children.

   10:37 In thy glory [en tei doxei]. Mt 20:21 has "in thy kingdom." See
   on Mt 20:20 for the literal interpretation of Mt 19:28. They are
   looking for a grand Jewish world empire with apocalyptic features in
   the eschatological culmination of the Messiah's kingdom. That dream
   brushed aside all the talk of Jesus about his death and resurrection as
   mere pessimism.

   10:38 Or be baptized with the baptism that I am baptized with [e to
   baptisma ho egO baptizomai baptisthenai]. Cognate accusative with both
   passive verbs. Mt 20:22 has only the cup, but Mark has both the cup and
   the baptism, both referring to death. Jesus in the Garden of Gethsemane
   will refer to his death again as "the cup" (Mr 14:36; Mt 26:39; Lu
   22:42). He had already used baptism as a figure for his death (Lu
   12:50). Paul will use it several times (1Co 15:29; Ro 6:3-6; Col 2:12).

   10:39 See on Mt 20:23-27 for discussion on these memorable verses
   (39-45) identical in both Matthew and Mark. In particular in verse 45
   note the language of Jesus concerning his death as "a ransom for many"
   [lutron anti pollOn], words of the Master that were not understood by
   the apostles when spoken by Jesus and which have been preserved for us
   by Peter through Mark. Some today seek to empty these words of all real
   meaning as if Jesus could not have or hold such a conception concerning
   his death for sinners.

   10:40 See on 39.

   10:41 See on 39.

   10:42 See on 39.

   10:43 See on 39.

   10:44 See on 39.

   10:45 See on 39,

   10:46 From Jericho [apo IereichO]. See on Mt 20:29 for discussion of
   this phrase and Luke's (Lu 18:35) "nigh unto Jericho" and the two
   Jerichos, the old and the new Roman (Luke). The new Jericho was "about
   five miles W. of the Jordan and fifteen E. of Jerusalem, near the mouth
   of the Wady Kelt, and more than a mile south of the site of the ancient
   town" (Swete). Great multitude [ochlou hikanou]. Considerable, more
   than sufficient. Often in Luke and the papyri in this sense. See Mt
   3:11 for the other sense of fit for [hikanos]. Bartimaeus [Bartimaios].
   Aramaic name like Bartholomew, [bar] meaning son like Hebrew ben. So
   Mark explains the name meaning "the son of Timaeus" [ho huios Timaiou].
   Mark alone gives his name while Mt 20:30 mentions two which see for
   discussion. Blind beggar [tuphlos prosaites], "begging" [epaitOn] Luke
   has it (Lu 18:35). All three Gospels picture him as sitting by the
   roadside [ekatheto para ten hodon]. It was a common sight. Bartimaeus
   had his regular place. Vincent quotes Thomson concerning Ramleh: "I
   once walked the streets counting all that were either blind or had
   defective eyes, and it amounted to about one-half the male population.
   The women I could not count, for they are rigidly veiled" (The Land and
   the Book). The dust, the glare of the sun, the unsanitary habits of the
   people spread contagious eye-diseases.

   10:47 Rebuked him [epetimOn autOi]. Imperfect tense. Kept rebuking
   repeatedly. So Lu 18:39. Aorist tense in Mt 20:31. Should hold his
   peace [siOpesei]. Ingressive aorist subjunctive, become silent. The
   more a great deal [pollOi mallon]. So Lu 18:39. Only [meizon] in Mt
   20:31.

   10:49 Stood still [stas]. Second aorist active ingressive participle.
   So Mt 20:32. Lu 18:40 has [statheis], aorist passive participle. He
   calleth thee [phOnei se]. That was joyful news to Bartimaeus. Vivid
   dramatic presents here in Mark.

   10:50 Casting away his garment [apobalOn to himation autou]. Second
   aorist active participle. Outer robe in his haste. Sprang up
   [anapedesas]. Leaping up, vivid details again in Mark.

   10:51 That I should do [poiesO]. Neat Greek idiom with aorist
   subjunctive without [hina] after [theleis]. For this asyndeton (or
   parataxis) see Robertson, Grammar, p. 430. Rabboni [Rabbounei]. The
   Aramaic word translated Lord (Kurie) in Mt 20:33 and Lu 18:41. This
   very form occurs again in Joh 20:16. That I may receive my sight [hina
   anablepsO]. To recover sight [ana-], see again. Apparently he had once
   been able to see. Here [hina] is used though [thelO] is not (cf.
   10:35). The Messiah was expected to give sight to the blind (Isa 61:1;
   Lu 4:18; 7:22).

   10:52 Followed [ekolouthei]. Imperfect tense picturing joyful
   Bartimaeus as he followed the caravan of Jesus into the new Jericho.
   Made thee whole [sesOken]. Perfect active indicative. The word commonly
   means save and that may be the idea here.
     __________________________________________________________________

Chapter 11

   11:1 Unto Bethphage and Bethany [eis Bethphage kai Bethanian]. Both
   together as in Lu 19:29, though Mt 21:1 mentions only Bethphage. See
   discussion in Matthew for this and the Mount of Olives.

   11:2 As ye enter [eisporeuomenoi]. So also Lu 19:30. Present middle
   participle. Colt [pOlon]. So Lu 19:30. Mt 21:2 speaks of the ass [onon]
   also. Whereon no one ever yet sat [eph' hon oudeis anthrOpOn
   ekathisen]. So Lu 19:30.

   11:3 The Lord [ho Kurios]. So Matt. and Luke. See on Mt 21:3 for
   discussion of this word applied to Jesus by himself. He will send him
   back [apostellei]. Present indicative in futuristic sense. Mt 21:3 has
   the future [apostelei].

   11:4 A colt tied at the door without in the open street [pOlon
   dedemenon pros thuran exO epi tou amphodou]. A carefully drawn picture.
   The colt was outside the house in the street, but fastened (bound,
   perfect passive participle) to the door. "The better class of houses
   were built about an open court, from which a passage way under the
   house led to the street outside. It was at this outside opening to the
   street that the colt was tied" (Gould). The word [amphodos] (from
   [amphO], both, and [hodos], road) is difficult. It apparently means
   road around a thing, a crooked street as most of them were (cf.
   Straight Street in Ac 9:11). It occurs only here in the N.T. besides D
   in Ac 19:28. It is very common in the papyri for vicus or "quarter."
   And they loose him [kai luousin auton]. Dramatic present tense. Perhaps
   Peter was one of those sent this time as he was later (Lu 22:8). If so,
   that explains Mark's vivid details here.

   11:5 Certain of those that stood there [tines tOn ekei hestekotOn].
   Perfect active participle, genitive plural. Bystanders. Lu 19:33 terms
   them "the owners thereof" [hoi kurioi autou]. The lords or masters of
   the colt. They make a natural protest.

   11:7 They bring the colt unto Jesus [pherousin ton pOlon pros ton
   Iesoun]. Vivid historical present. The owners acquiesced as Jesus had
   predicted. Evidently friends of Jesus.

   11:7 Branches [stibadas]. A litter of leaves and rushes from the
   fields. Textus Receptus spells this word [stoibadas]. Mt 21:7 has
   [kladous], from [klaO], to break, branches broken or cut from trees.
   Joh 12:13 uses the branches of the palm trees [ta baia tOn phoinikOn],
   "the feathery fronds forming the tufted crown of the tree" (Vincent).
   That is to say, some of the crowd did one of these things, some
   another. See on Mt 21:4-9 for discussion of other details. The
   deliberate conduct of Jesus on this occasion could have but one
   meaning. It was the public proclamation of himself as the Messiah, now
   at last for his "hour" has come. The excited crowds in front [hoi
   proagontes] and behind [hoi akolouthountes] fully realize the
   significance of it all. Hence their unrestrained enthusiasm. They
   expect Jesus, of course, now to set up his rule in opposition to that
   of Caesar, to drive Rome out of Palestine, to conquer the world for the
   Jews.

   11:11 When he had looked round about upon all things [periblepsamenos
   panta]. Another Markan detail in this aorist middle participle. Mark
   does not give what Lu 19:39-55 has nor what Mt 21:10-17 does. But it is
   all implied in this swift glance at the temple before he went out to
   Bethany with the Twelve, it being now eventide [opse ede ouses tes
   hOras]. Genitive absolute, the hour being already late. What a day it
   had been! What did the apostles think now?

   11:12 On the morrow [tei epaurion]. Mt 21:17 has "early" [prOi], often
   of the fourth watch before six A.M. This was Monday morning. The
   Triumphal Entry had taken place on our Sunday, the first day of the
   week.

   11:13 If haply he might find anything thereon [ei ara ti heuresei en
   autei]. This use of [ei] and the future indicative for purpose (to see
   if, a sort of indirect question) as in Ac 8:22; 17:27. Jesus was hungry
   as if he had had no food on the night before after the excitement and
   strain of the Triumphal Entry. The early figs in Palestine do not get
   ripe before May or June, the later crop in August. It was not the
   season of figs, Mark notes. But this precocious tree in a sheltered
   spot had put out leaves as a sign of fruit. It had promise without
   performance.

   11:14 No man eat fruit from thee henceforward forever [Meketi eis ton
   aiOna ek sou medeis karpon phagoi]. The verb [phagoi] is in the second
   aorist active optative. It is a wish for the future that in its
   negative form constitutes a curse upon the tree. Mt 21:19 has the
   aorist subjunctive with double negative [ou meketi genetai], a very
   strong negative prediction that amounts to a prohibition. See on
   Matthew. Jesus probably spoke in the Aramaic on this occasion. And his
   disciples heard it [kai ekouon hoi mathetai autou]. Imperfect tense,
   "were listening to it," and evidently in amazement, for, after all, it
   was not the fault of the poor fig tree that it had put out leaves. One
   often sees peach blossoms nipped by the frost when they are too
   precocious in the changeable weather. But Jesus offered no explanation
   at this time.

   11:15 Began to cast out [erxato ekballein]. Mark is fond of "began."
   See on Mt 21:12f. for discussion of this second cleansing of the temple
   in its bearing on that in Joh 2:14f. Money-changers [kollubistOn]. This
   same late word in Mt 21:12 which see for discussion. It occurs in
   papyri.

   11:16 Through the temple [dia tou hierou]. The temple authorities had
   prohibited using the outer court of the temple through the Precinct as
   a sort of short cut or by-path from the city to the Mount of Olives.
   But the rule was neglected and all sorts of irreverent conduct was
   going on that stirred the spirit of Jesus. This item is given only in
   Mark. Note the use of [hina] after [ephie] (imperfect tense) instead of
   the infinitive (the usual construction).

   11:17 For all the nations [pasin tois ethnesin]. Mark alone has this
   phrase from Isa 56:7; Jer 7:11. The people as well as the temple
   authorities were guilty of graft, extortion, and desecration of the
   house of prayer. Jesus assumes and exercises Messianic authority and
   dares to smite this political and financial abuse. Some people deny the
   right of the preacher to denounce such abuses in business and politics
   even when they invade the realm of morals and religion. But Jesus did
   not hesitate.

   11:17 Sought how they might destroy him [ezetoun pOs auton apolesOsin].
   Imperfect indicative, a continuous attitude and endeavour. Note
   deliberative subjunctive with [pOs] retained in indirect question. Here
   both Sadducees (chief priests) and Pharisees (scribes) combine in their
   resentment against the claims of Jesus and in the determination to kill
   him. Long ago the Pharisees and the Herodians had plotted for his death
   (Mr 3:6). Now in Jerusalem the climax has come right in the temple. For
   they feared him [ephobounto gar]. Imperfect middle indicative. Hence in
   wrath they planned his death and yet they had to be cautious. The
   Triumphal Entry had shown his power with the people. And now right in
   the temple itself "all the multitude was astonished at his teaching"
   [pas ho ochlos exeplesseto epi tei didachei autou]. Imperfect passive.
   The people looked on Jesus as a hero, as the Messiah. This verse aptly
   describes the crisis that has now come between Christ and the
   Sanhedrin.

   11:19 Every evening [hotan opse egeneto]. Literally, whenever evening
   came on or more exactly whenever it became late. The use of [hotan]
   [hote an] with the aorist indicative is like [hopou an] with the
   imperfect indicative [eiseporeueto] and [hosoi an] with the aorist
   indicative [hepsanto] in Mr 6:56. The use of [an] makes the clause more
   indefinite and general, as here, unless it renders it more definite, a
   curious result, but true. Lu 21:37 has the accusative of extent of
   time, "the days," "the nights." The imperfect tense he (or they) would
   go [exeporeueto, exeporeuonto] out of the city suggests "whenever" as
   the meaning here.

   11:20 As they passed by in the morning [paraporeuomenoi prOi].
   Literally, passing by in the morning. The next morning. They went back
   by the lower road up the Mount of Olives and came down each morning by
   the steep and more direct way. Hence they saw it. Mt 21:20 does not
   separate the two mornings as Mark does. From the roots [ek rizOn]. Mark
   alone gives this detail with [exerammenen] perfect passive predicate
   participle from [xerainO].

   11:21 Peter calling to remembrance [anamnestheis ho Petros]. First
   aorist participle, being reminded. Only in Mark and due to Peter's
   story. For his quick memory see also 14:72. Which thou cursedst [hen
   katerasO]. First aorist middle indicative second person singular from
   [kataraomai]. It almost sounds as if Peter blamed Jesus for what he had
   done to the fig tree.

   11:22 Have faith in God [echete pistin theou]. Objective genitive
   [theou] as in Gal 2:26; Ro 3:22,26. That was the lesson for the
   disciples from the curse on the fig tree so promptly fulfilled. See
   this point explained by Jesus in Mt 21:21 which see for "this mountain"
   also.

   11:23 Shall not doubt in his heart [me diakrithei en tei kardiai
   autou]. First aorist passive subjunctive with [hos an]. The verb means
   a divided judgment [dia] from [duo], two, and [krinO], to judge).
   Wavering doubt. Not a single act of doubt [diakrithei], but continued
   faith [pisteuei]. Cometh to pass [ginetai]. Futuristic present middle
   indicative.

   11:24 Believe that ye have received them [pisteuete hoti elabete]. That
   is the test of faith, the kind that sees the fulfilment before it
   happens. [Elabete] is second aorist active indicative, antecedent in
   time to [pisteuete], unless it be considered the timeless aorist when
   it is simultaneous with it. For this aorist of immediate consequence
   see Joh 15:6.

   11:25 Whensoever ye stand [hotan stekete]. Late form of present
   indicative [stekO], from perfect stem [hesteka]. In LXX. Note use of
   [hotan] as in 11:19. Jesus does not mean by the use of "stand" here to
   teach that this is the only proper attitude in prayer. That your Father
   also may forgive you [hina kai ho pater aphei humin]. Evidently God's
   willingness to forgive is limited by our willingness to forgive others.
   This is a solemn thought for all who pray. Recall the words of Jesus in
   Mt 6:12, 14f.

   11:26 This verse is omitted by Westcott and Hort. The Revised Version
   puts it in a footnote.

   11:27 The chief priests, and the scribes, and the elders [hoi
   archiereis kai hoi grammateis kai hoi presbuteroi]. Note the article
   with each separate group as in Lu 20:1 and Mt 21:23. These three
   classes were in the Sanhedrin. Clearly a large committee of the
   Sanhedrin including both Sadducees and Pharisees here confront Jesus in
   a formal attack upon his authority for cleansing the temple and
   teaching in it.

   11:27 By what authority [en poiai exousiai]. This question in all three
   Gospels was a perfectly legitimate one. See on Mt 21:23-27 for
   discussion. Note present subjunctive here [hina tauta poieis], that you
   keep on doing these things.

   11:30 Answer me [apokrithete moi]. This sharp demand for a reply is
   only in Mark. See also verse 29. Jesus has a right to take this turn
   because of John's direct relation to himself. It was not a dodge, but a
   home thrust that cleared the air and defined their attitude both to
   John and Jesus. They rejected John as they now reject Jesus.

   11:31 If we say [ean eipOmen]. Third-class condition with aorist active
   subjunctive. The alternatives are sharply presented in their secret
   conclave. They see the two horns of the dilemma clearly and poignantly.
   They know only too well what Jesus will say in reply. They wish to
   break Christ's power with the multitude, but a false step now will turn
   the laugh on them. They see it.

   11:32 But should we say [alla eipOmen]. Deliberative subjunctive with
   aorist active subjunctive again. It is possible to supply [ean] from
   verse 31 and treat it as a condition as there. So Mt 21:26 and Lu 20:6.
   But in Mark the structure continues rugged after "from men" with
   anacoluthon or even aposiopesis--"they feared the people" Mark adds.
   Matthew has it: "We fear the multitude." Luke puts it: "all the people
   will stone us." All three Gospels state the popular view of John as a
   prophet. Mark's "verily" is [ontOs] really, actually. They feared John
   though dead as much as Herod Antipas did. His martyrdom had deepened
   his power over the people and disrespect towards his memory now might
   raise a storm (Swete).

   11:33 We know not [ouk oidamen]. It was for the purpose of getting out
   of the trap into which they had fallen by challenging the authority of
   Jesus. Their self-imposed ignorance, refusal to take a stand about the
   Baptist who was the Forerunner of Christ, absolved Jesus from a
   categorical reply. But he has no notion of letting them off at this
   point.
     __________________________________________________________________

Chapter 12

   12:1 He began to speak unto them in parables [erxato autois en
   parabolais lalein]. Mark's common idiom again. He does not mean that
   this was the beginning of Christ's use of parables (see 4:2), but
   simply that his teaching on this occasion took the parabolic turn. "The
   circumstances called forth the parabolic mood, that of one whose heart
   is chilled, and whose spirit is saddened by a sense of loneliness, and
   who, retiring within himself, by a process of reflection, frames for
   his thoughts forms which half conceal, half reveal them" (Bruce). Mark
   does not give the Parable of the Two Sons (Mt 21:28-32) nor that of the
   Marriage Feast of the King's Son (Mt 22:1-14). He gives here the
   Parable of the Wicked Husbandmen. Also in Mt 21:33-46 and Lu 20:9-19.
   See discussion in Matthew. Mt 21:33 calls the man "a householder"
   [oikodespotes]. A pit for the winepress [hupolenion]. Only here in the
   N.T. Common in the LXX and in late Greek. Matthew had [lenon],
   winepress. This is the vessel or trough under the winepress on the
   hillside to catch the juice when the grapes were trodden. The Romans
   called it lacus (lake) and Wycliff dalf (lake), like delved. See on
   Matthew for details just alike. Husbandmen [geOrgois]. Workers in the
   ground, tillers of the soil [ergon, ge].

   12:2 At the season [tOi kairOi]. For fruits as in the end of the
   sentence. A servant [doulon]. Bondslave. Matthew has plural. That he
   might receive [hina labei]. Purpose clause with second aorist
   subjunctive. Matthew has infinitive [labein], purpose also. Wounded in
   the head [ekephaliOsan]. An old verb [kephalaiO], to bring under heads
   [kephale], to summarize. Then to hit on the head. Only here in the N.T.

   12:5 Beating some and killing some [hous men derontes, hous de
   apoktennuntes]. This distributive use of the demonstrative appears also
   in Mt 21:35 in the singular [hon men, hon de, hon de]. Originally
   [derO] in Homer meant to skin, flay, then to smite, to beat.
   [Apoktennuntes] is a [mi] form of the verb [apoktennumi] and means to
   kill off.

   12:6 A beloved son [huion agapeton]. Lu 20:13 has [ton huion ton
   agapeton]. Jesus evidently has in mind the language of the Father to
   him at his baptism (Mr 1:11; Mt 3:17; Lu 3:22). Last [eschaton]. Only
   in Mark. See on Mt 21:37 for discussion of "reverence."

   12:7 Among themselves [pros heautous]. This phrase alone in Mark. Lu
   20:14 has "with one another" [pros allelous], reciprocal instead of
   reflexive, pronoun.

   12:7 Killed him and cast him forth [apekteinan auton, kai exebalon
   auton]. Matthew and Luke reverse the order, cast forth and killed.

   12:10 This scripture [ten graphen tauten]. This passage of scripture
   (Lu 4:21; Joh 19:37; Ac 1:16). It is a quotation from Ps 118:22f. See
   on Mt 21:42 for discussion.

   12:11 This [haute]. Feminine in LXX may refer to kephale (head) or may
   be due to the Hebrew original zOth (this thing) which would be neuter
   [touto] in a Greek original, a translation Hebraism.

   12:12 Against them [pros autous]. So Luke. It was a straight shot, this
   parable of the Rejected Stone (12:10f.) and the longer one of the
   Wicked Husbandmen. There was no mistaking the application, for he had
   specifically explained the application (Mt 21:43-45). The Sanhedrin
   were so angry that they actually started or sought to seize him, but
   fear of the populace now more enthusiastic for Jesus than ever held
   them back. They went off in disgust, but they had to listen to the
   Parable of the King's Son before going (Mt 22:1-14).

   12:13 That they might catch him in talk [hina auton agreusOsin logOi].
   Ingressive aorist subjunctive. The verb is late from [agra] (a hunt or
   catching). It appears in the LXX and papyri. Here alone in the N.T. Lu
   20:20 has the same idea, "that they may take hold of his speech"
   [epilabOntai autou logon] while Mt 22:15 uses [pagideusOsin] (to snare
   or trap). See discussion in Matthew. We have seen the scribes and
   Pharisees trying to do this very thing before (Lu 11:33f.). Mark and
   Matthew note here the combination of Pharisees and Herodians as Mark
   did in 3:6. Matthew speaks of "disciples" or pupils of the Pharisees
   while Luke calls them "spies" [enkathetous].

   12:14 Shall we give or shall we not give? [dOmen e me dOmen;]. Mark
   alone repeats the question in this sharp form. The deliberative
   subjunctive, aorist tense active voice. For the discussion of the
   palaver and flattery of this group of theological students see on Mt
   22:16-22.

   12:15 Knowing their hypocrisy [eidOs autOn ten hupocrisin]. Mt 22:17
   has "perceived their wickedness" [gnous ten ponerian autOn] while Lu
   20:23 says, "perceived their craftiness" [katanoesas autOn ten
   panourgian]. Each of these words throws a flash-light on the spirit and
   attitude of these young men. They were sly, shrewd, slick, but they did
   not deceive Jesus with their pious palaver. See on Matthew for further
   details.

   12:17 Marvelled greatly at him [exethaumazon ep' autOi]. Imperfect
   tense with perfective use of the preposition [ex]. Both Matthew and
   Luke use the ingressive aorist. Luke adds that they "held their peace"
   [esigesan] while Matthew notes that they "went their way" [apelthan],
   went off or away.

   12:17 There come unto him Sadducees [erchontai Saddoukaioi pros auton].
   Dramatic present. The Pharisees and Herodians had had their turn after
   the formal committee of the Sanhedrin had been so completely routed. It
   was inevitable that they should feel called upon to show their
   intellectual superiority to these raw Pharisaic and Herodian
   theologians. See on Mt 22:23-33 for discussion of details. It was a
   good time to air their disbelief in the resurrection at the expense of
   the Pharisees and to score against Jesus where the Sanhedrin and then
   the Pharisees and Herodians had failed so ignominiously.

   12:19 Moses wrote [MOuses egrapsen]. So Lu 20:27 (Ge 38:8; De. 25:5f.).
   Matthew has "said" [eipen].

   12:20 Took a wife [elaben gunaika]. So Lu 20:29. Matthew has "married"
   [gemas].

   12:22 Last of all [eschaton pantOn]. Adverbial use of [eschaton].

   12:23 To wife [gunaika]. Predicate accusative in apposition with "her"
   [auten]. So Luke, but Matthew merely has "had her" [eschon auten],
   constative aorist indicative active.

   12:24 Is it not for this cause that ye err? [Ou dia touto planasthe;].
   Mark puts it as a question with [ou] expecting the affirmative answer.
   Matthew puts it as a positive assertion: "Ye are." [Planaomai] is to
   wander astray (cf. our word planet, wandering stars, [asteres
   planetai], Jude 1:13) like the Latin errare (our error, err). That ye
   know not the scriptures [me eidotes tas graphas]. The Sadducees posed
   as men of superior intelligence and knowledge in opposition to the
   traditionalists among the Pharisees with their oral law. And yet on
   this very point they were ignorant of the Scriptures. How much error
   today is due to this same ignorance among the educated! Nor the power
   of God [mede ten dunamin tou theou]. The two kinds of ignorance
   generally go together (cf. 1Co 15:34).

   12:25 When they shall rise from the dead [hotan ek nekrOn anastOsin].
   Second aorist active subjunctive with [hotan] [hote] plus [an]. Mt
   22:30 has it "in the resurrection," Lu 20:35 "to attain to the
   resurrection." The Pharisees regarded the future resurrection body as
   performing marriage functions, as Mohammedans do today. The Pharisees
   were in error on this point. The Sadducees made this one of their
   objections to belief in the resurrection body, revealing thus their own
   ignorance of the true resurrection body and the future life where
   marriage functions do not exist. As angels in heaven [hOs aggeloi en
   tOi ouranOi]. So Mt 22:30. Lu 20:36 has "equal unto the angels"
   [isaggeloi]. "Their equality with angels consists in their deliverance
   from mortality and its consequences" (Swete). The angels are directly
   created, not procreated.

   12:26 In the place concerning the Bush [epi tou batou]. This technical
   use of [epi] is good Greek, in the matter of, in the passage about, the
   Bush. [Batos] is masculine here, feminine in Lu 20:37. The reference is
   to Ex 3:3-6 (in the book of Moses, [en tei biblOi].

   12:27 Ye do greatly err [polu planasthe]. Only in Mark. Solemn, severe,
   impressive, but kindly close (Bruce).

   12:27 Heard them questioning together [akousas autOn sunzetountOn]. The
   victory of Christ over the Sadducees pleased the Pharisees who now had
   come back with mixed emotions over the new turn of things (Mt 22:34).
   Lu 20:39 represents one of the scribes as commending Jesus for his
   skilful reply to the Sadducees. Mark here puts this scribe in a
   favourable light, "knowing that he had answered them well" [eidOs hoti
   kalOs apekrithe autois]. "Them" here means the Sadducees. But Mt 22:35
   says that this lawyer [nomikos] was "tempting" [peirazOn] by his
   question. "A few, among whom was the scribe, were constrained to
   admire, even if they were willing to criticize, the Rabbi who though
   not himself a Pharisee, surpassed the Pharisees as a champion of the
   truth." That is a just picture of this lawyer. The first of all [prOte
   pantOn]. First in rank and importance. Mt 22:36 has "great" [megale].
   See discussion there. Probably Jesus spoke in Aramaic. "First" and
   "great" in Greek do not differ essentially here. Mark quotes De 6:4f.
   as it stands in the LXX and also Le 19:18. Mt 22:40 adds the summary:
   "On these two commandments hangeth [krematai] the whole law and the
   prophets."

   12:32 And the scribe said [eipen autOi ho grammateus]. Mark alone gives
   the reply of the scribe to Jesus which is a mere repetition of what
   Jesus had said about the first and the second commandments with the
   additional allusion to 1Sa 15:22 about love as superior to whole burnt
   offerings. Well [kalOs]. Not to be taken with "saidst" [eipes] as the
   Revised Version has it following Wycliff. Probably [kalOs] (well) is
   exclamatory. "Fine, Teacher. Of a truth [ep' aletheias] didst thou
   say."

   12:34 Discreetly [nounechOs]. From [nous] (intellect) and [echO], to
   have. Using the mind to good effect is what the adverb means. He had
   his wits about him, as we say. Here only in the N.T. In Aristotle and
   Polybius. [NounechontOs] would be the more regular form, adverb from a
   participle. Not far [ou makran]. Adverb, not adjective, feminine
   accusative, a long way [hodon] understood). The critical attitude of
   the lawyer had melted before the reply of Jesus into genuine enthusiasm
   that showed him to be near the kingdom of God. No man after that
   [oudeis ouketi]. Double negative. The debate was closed [etolma],
   imperfect tense, dared). Jesus was complete victor on every side.

   12:35 How say the scribes [POs legousin hoi grammateis]. The opponents
   of Jesus are silenced, but he answers them and goes on teaching
   [didaskOn] in the temple as before the attacks began that morning
   (11:27). They no longer dare to question Jesus, but he has one to put
   to them "while the Pharisees were gathered together" (Mt 22:41). The
   question is not a conundrum or scriptural puzzle (Gould), but "He
   contents himself with pointing out a difficulty, in the solution of
   which lay the key to the whole problem of His person and work" (Swete).
   The scribes all taught that the Messiah was to be the son of David (Joh
   7:41). The people in the Triumphal Entry had acclaimed Jesus as the son
   of David (Mt 21:9). But the rabbis had overlooked the fact that David
   in Ps 110:1 called the Messiah his Lord also. The deity and the
   humanity of the Messiah are both involved in the problem. Mt 22:45
   observes that "no one was able to answer him a word."

   12:36 The footstool [hupopodion]. Westcott and Hort read [hupokatO]
   (under) after Aleph B D L.

   12:37 The common people heard him gladly [ho polus ochlos ekouen autou
   hedeOs]. Literally, the much multitude (the huge crowd) was listening
   (imperfect tense) to him gladly. Mark alone has this item. The
   Sanhedrin had begun the formal attack that morning to destroy the
   influence of Jesus with the crowds whose hero he now was since the
   Triumphal Entry. It had been a colossal failure. The crowds were drawn
   closer to him than before.

   12:37 Beware of the scribes [blepete apo tOn grammateOn]. Jesus now
   turns to the multitudes and to his disciples (Mt 23:1) and warns them
   against the scribes and the Pharisees while they are still there to
   hear his denunciation. The scribes were the professional teachers of
   the current Judaism and were nearly all Pharisees. Mark (Mr 14:38-40)
   gives a mere summary sketch of this bold and terrific indictment as
   preserved in Mt 23 in words that fairly blister today. Lu 20:45-47
   follows Mark closely. See Mt 8:15 for this same use of [blepete apo]
   with the ablative. It is usually called a translation-Hebraism, a usage
   not found with [blepO] in the older Greek. But the papyri give it, a
   vivid vernacular idiom. "Beware of the Jews" [blepe saton apo tOn
   IoudaiOn], Berl. G. U. 1079. A.D. 41). See Robertson, Grammar, p. 577.
   The pride of the pompous scribes is itemized by Mark: To walk in long
   robes [stolais], stoles, the dress of dignitaries like kings and
   priests. Salutations in the marketplaces [aspasmous en tais agorais],
   where the people could see their dignity recognized.

   12:39 First seats in the synagogues [prOtokathedrias]. As a mark of
   special piety, seats up in front while now the hypocrites present in
   church prefer the rear seats. Chief places at feasts [prOtoklisias en
   tois deipnois]. Recognizing proper rank and station. Even the disciples
   fall victims to this desire for precedence at table (Lu 22:24).

   12:40 Devour widows' houses [hoi katesthontes tas oikias tOn cherOn].
   New sentence in the nominative. Terrible pictures of civil wrong by
   graft grabbing the homes of helpless widows. They inveigled widows into
   giving their homes to the temple and took it for themselves. For a
   pretence make long prayers [prophasei makra proseuchomenoi].
   [Prophasei] instrumental case of the same word [prophemi] from which
   prophet comes, but here pretext, pretence of extra piety while robbing
   the widows and pushing themselves to the fore. Some derive it from
   [prophainO], to show forth. Greater [perissoteron]. More abundant
   condemnation. Some comfort in that at any rate.

   12:41 Sat down over against the treasury [kathisas katenanti tou
   gazophulakiou]. The storm is over. The Pharisees, Sadducees, Herodians,
   scribes, have all slunk away in terror ere the closing words. Mark
   draws this immortal picture of the weary Christ sitting by the treasury
   (compound word in the LXX from [gaza], Persian word for treasure, and
   [phulake], guard, so safe for gifts to be deposited). Beheld
   [etheOrei]. Imperfect tense. He was watching how the multitude cast
   money [pOs ho ochlos ballei] into the treasury. The rich were casting
   in [eballon], imperfect tense) as he watched.

   12:42 One poor widow [mia chera ptOche]. Luke has [penichra], a
   poetical late form of [penes]. In the N.T. the [ptOchos] is the pauper
   rather than the mere peasant, the extreme opposite of the rich
   [plousioi]. The money given by most was copper [chalkon]. Two mites
   [duo lepta]. [Leptos] means peeled or stripped and so very thin. Two
   [lepta] were about two-fifths of a cent. Farthing [kodrantes], Latin
   quadrans, a quarter of an as).

   12:43 Called unto him [proskalesamenos]. Indirect middle voice. The
   disciples themselves had slipped away from him while the terrific
   denunciation of the scribes and Pharisees had gone on, puzzled at this
   turn of affairs. More than all [pleion pantOn]. Ablative of comparison
   [pantOn]. It may mean, more than all the rich put together. All that
   she had [panta hosa eichen]. Imperfect tense. Cast in [ebalen]. Aorist
   tense, in sharp contrast. All her living [holon ton bion autes]. Her
   livelihood [bios], not her life [zOe]. It is a tragedy to see a stingy
   saint pose as giving the widow's mite when he could give thousands
   instead of pennies.
     __________________________________________________________________

Chapter 13

   13:1 Master, behold, what manner of stones and what manner of buildings
   [didaskale, ide potapoi lithoi kai potapai oikodomai]. Mt 24:1 and Lu
   21:5 tell of the fact of the comment, but Mark alone gives the precise
   words. Perhaps Peter himself (Swete) was the one who sought thus by a
   pleasant platitude to divert the Teacher's attention from the serious
   topics of recent hours in the temple. It was not a new observation, but
   the merest commonplace might serve at this crisis. Josephus (Ant. xv.
   II, 3) speaks of the great size of these stones and the beauty of the
   buildings. Some of these stones at the southeastern and southwestern
   angles survive today and measure from twenty to forty feet long and
   weigh a hundred tons. Jesus had, of course, often observed them.

   13:2 These great buildings [tautas tas oikodomas]. Jesus fully
   recognizes their greatness and beauty. The more remarkable will be
   their complete demolition [kataluthei], loosened down. Only the
   foundation stones remain.

   13:3 Over against the temple [katenanti tou hierou]. In full view of
   the temple about which they had been speaking. Privately [kat' idian].
   Peter and James and John and Andrew (named only in Mark) had evidently
   been discussing the strange comment of Jesus as they were coming out of
   the temple. In their bewilderment they ask Jesus a bit to one side,
   though probably all the rest drew up as Jesus began to speak this great
   eschatological discourse.

   13:4 Tell us, when shall these things be? [Eipon hemin pote tauta
   estai;]. The Revised Version punctuates it as a direct question, but
   Westcott and Hort as an indirect inquiry. They asked about the when
   [pote] and the what sign [ti semeion]. Mt 24:3 includes "the sign of
   thy coming and the end of the world," showing that these tragic events
   are brought before Jesus by the disciples. See discussion of the
   interpretation of this discourse on Mt 24:3. This chapter in Mark is
   often called "The Little Apocalypse" with the notion that a Jewish
   apocalypse has been here adapted by Mark and attributed to Jesus. Many
   of the theories attribute grave error to Jesus or to the Gospels on
   this subject. The view adopted in the discussion in Matthew is the one
   suggested here, that Jesus blended in one picture his death, the
   destruction of Jerusalem within that generation, the second coming and
   end of the world typified by the destruction of the city. The lines
   between these topics are not sharply drawn in the report and it is not
   possible for us to separate the topics clearly. This great discourse is
   the longest preserved in Mark and may be due to Peter. Mark may have
   given it in order "to forewarn and forearm" (Bruce) the readers against
   the coming catastrophe of the destruction of Jerusalem. Both Matthew
   (Mt 24) and Luke (Lu 21:5-36) follow the general line of Mark 13 though
   Mt 24:43-25:46 presents new material (parables).

   13:5 Take need that no man lead you astray [Blepete me tis h-mas
   planesei]. Same words in Mt 24:4. Lu 21:7 has it "that ye be not led
   astray" [me planethete]. This word [planaO] (our planet) is a bold one.
   This warning runs through the whole discussion. It is pertinent today
   after so many centuries. About the false Christs then and now see on Mt
   24:5. It is amazing the success that these charlatans have through the
   ages in winning the empty-pated to their hare-brained views. Only this
   morning as I am writing a prominent English psychologist has challenged
   the world to a radio communication with Mars asserting that he has made
   frequent trips to Mars and communicated with its alleged inhabitants.
   And the daily papers put his ebullitions on the front page. For
   discussion of the details in verses 6-7 see on Mt 24:5-8. All through
   the ages in spite of the words of Jesus men have sought to apply the
   picture here drawn to the particular calamity in their time.

   13:7 Must needs come to pass [dei genesthai]. Already there were
   outbreaks against the Jews in Alexandria, at Seleucia with the
   slaughter of more than fifty thousand, at Jamnia, and elsewhere.
   Caligula, Claudius, Nero will threaten war before it finally comes with
   the destruction of the city and temple by Titus in A.D. 70. Vincent
   notes that between this prophecy by Jesus in A.D. 30 (or 29) and the
   destruction of Jerusalem there was an earthquake in Crete (A.D. 46 or
   47), at Rome (A.D. 51), at Apamaia in Phrygia (A.D. 60), at Campania
   (A.D. 63). He notes also four famines during the reign of Claudius A.D.
   41-54. One of them was in Judea in A.D. 44 and is alluded to in Ac
   11:28. Tacitus (Annals xvi. 10-13) describes the hurricanes and storms
   in Campania in A.D. 65.

   13:9 But take heed to yourselves [Blepete de humeis heautous]. Only in
   Mark, but dominant note of warning all through the discourse. Note
   [humeis] here, very emphatic. Councils [sunedria]. Same word as the
   Sanhedrin in Jerusalem. These local councils [sun, hedra], sitting
   together) were modelled after that in Jerusalem. Shall ye be beaten
   [daresesthe]. Second future passive indicative second person plural.
   The word [derO] means to flay or skin and here has been softened into
   beat like our tan or skin in the vernacular. Aristophanes has it in
   this colloquial sense as have the papyri in the Koine. Before governors
   and kings [epi hegemonOn kai basileOn]. Gentile rulers as well as
   before Jewish councils. Shall stand [stathesesthe]. First aorist
   passive indicative second person plural of [histemi].

   13:10 Must first be preached [prOton dei keruchthenai]. This only in
   Mark. It is interesting to note that Paul in Col 1:6,23 claims that the
   gospel has spread all over the world. All this was before the
   destruction of Jerusalem.

   13:11 Be not anxious beforehand what ye shall speak [me promerimnate ti
   lalesete]. Negative with present imperative to make a general
   prohibition or habit. Jesus is not here referring to preaching, but to
   defences made before these councils and governors. A typical example is
   seen in the courage and skill of Peter and John before the Sanhedrin in
   Acts. The verb [merimnaO] is from [merizO] [meris], to be drawn in
   opposite directions, to be distracted. See on Mt 6:25. They are not to
   be stricken with fright beforehand, but to face fearlessly those in
   high places who are seeking to overthrow the preaching of the gospel.
   There is no excuse here for the lazy preacher who fails to prepare his
   sermon out of the mistaken reliance upon the Holy Spirit. They will
   need and will receive the special help of the Holy Spirit (cf. Joh
   14-16).

   13:13 But he that endureth to the end [ho de hupomeinas eis telos].
   Note this aorist participle with the future verb. The idea here is true
   to the etymology of the word, remaining under [hupomenO] until the end.
   The divisions in families Jesus had predicted before (Lu 12:52f.;
   14:25f.). Be saved [sOthesetai]. Here Jesus means final salvation
   (effective aorist future passive), not initial salvation.

   13:14 Standing where he ought not [hestekota hopou ou dei]. Mt 24:15
   has "standing in the holy place" [hestos en topoi hagiOi], neuter and
   agreeing with [bdelugma] (abomination), the very phrase applied in
   1Macc. 1:54 to the altar to Zeus erected by Antiochus Epiphanes where
   the altar to Jehovah was. Mark personifies the abomination as personal
   (masculine), while Lu 21:20 defines it by reference to the armies (of
   Rome, as it turned out). So the words of Daniel find a second
   fulfilment, Rome taking the place of Syria (Swete). See on Mt 24:15 for
   this phrase and the parenthesis inserted in the words of Jesus ("Let
   him that readeth understand"). See also on Mt 24:16-25 for discussion
   of details in Mr 13:14-22.

   13:16 In the field [eis ton agron]. Here Mt 24:17 has [en tOi agrOi],
   showing identical use of [eis] with accusative and [en] with the
   locative.

   13:19 Which God created [hen ektisen ho theos]. Note this amplification
   to the quotation from Da 12:1.

   13:20 Whom he chose [hous exelexato]. Indirect aorist middle
   indicative. In Mark alone. Explains the sovereign choice of God in the
   end by and for himself.

   13:22 That they may lead astray [pros to apoplanain]. With a view to
   leading off [pros] and the infinitive). Mt 24:24 has [hOste
   apoplasthai], so as to lead off.

   13:23 But take ye heed [Humeis de blepete]. Gullibility is no mark of a
   saint or of piety. Note emphatic position of you [humeis]. Credulity
   ranks no higher than scepticism. God gave us our wits for
   self-protection. Christ has warned us beforehand.

   13:24 The sun shall be darkened [ho helios skotisthesetai]. Future
   passive indicative. These figures come from the prophets (Isa 13:9f.;
   Eze 32:7f.; Joe 2:1f., 10f.; Am 8:9; Zep 1:14-16; Zec 12:12). One
   should not forget that prophetic imagery was not always meant to be
   taken literally, especially apocalyptic symbols. Peter in Ac 2:15-21
   applies the prophecy of Joel about the sun and moon to the events on
   the day of Pentecost. See on Mt 24:29-31 for details of verses 24-27.

   13:25 The stars shall be falling [hoi asteres esontai piptontes].
   Periphrastic future indicative, [esontai], future middle indicative and
   [piptontes], present active participle.

   13:27 Shall gather together his elect [episunaxei tous eklektous
   autou]. This is the purpose of God through the ages. From the uttermost
   part of the earth to the uttermost part of heaven [ap' akrou ges heOs
   akrou ouranou]. The Greek is very brief, "from the tip of earth to the
   tip of heaven." This precise phrase occurs nowhere else.

   13:27 Coming to pass [ginomena]. Present middle participle, linear
   action. See on Mt 24:32-36 for details of verses 28-32 (the Parable of
   the Fig Tree).

   13:32 Not even the Son [oude ho huios]. There is no doubt as to the
   genuineness of these words here such as exists in Mt 24:36. This
   disclaimer of knowledge naturally interpreted applies to the second
   coming, not to the destruction of Jerusalem which had been definitely
   limited to that generation as it happened in A.D. 70.

   13:34 Commanded also the porter to watch [kai tOi thurOrOi eneteilato
   hina gregorei] . The porter or door-keeper [thurOros], as well as all
   the rest, to keep a watch (present subjunctive, [gregorei]. This
   Parable of the Porter is only in Mark. Our ignorance of the time of the
   Master's return is an argument not for indifference nor for fanaticism,
   but for alertness and eager readiness for his coming.

   13:35 The four watches of the night are named here: evening [opse],
   midnight [mesonuktion], cock-crowing [alektorophOnias], morning [prOi].

   13:37 Watch [gregoreite]. Be on the watch. Present imperative of a verb
   made on the second perfect, [egregora], to be awake. Stay awake till
   the Lord comes.
     __________________________________________________________________

Chapter 14

   14:1 After two days [meta duo hemeras]. This was Tuesday evening as we
   count time (beginning of the Jewish Wednesday). In Mt 26:2 Jesus is
   reported as naming this same date which would put it our Thursday
   evening, beginning of the Jewish Friday. The Gospel of John mentions
   five items that superficially considered seem to contradict this
   definite date in Mark and Matthew, but which are really in harmony with
   them. See discussion on Mt 26:17 and my Harmony of the Gospels, pp. 279
   to 284. Mark calls it here the feast of "the passover and the
   unleavened bread," both names covering the eight days. Sometimes
   "passover" is applied to only the first day, sometimes to the whole
   period. No sharp distinction in usage was observed. Sought [ezetoun].
   Imperfect tense. They were still at it, though prevented so far.

   14:2 Not during the feast [Me en tei heortei]. They had first planned
   to kill him at the feast (Joh 11:57), but the Triumphal Entry and great
   Tuesday debate (this very morning) in the temple had made them decide
   to wait till after the feast was over. It was plain that Jesus had too
   large and powerful a following. See on Mt 26:47.

   14:3 As he sat at meat [katakeimenou autou]. Mt 26:7 uses
   [anakeimenou], both words meaning reclining (leaning down or up or
   back) and in the genitive absolute. See on Mt 26:6 in proof that this
   is a different incident from that recorded in Lu 7:36-50. See on Mt
   26:6-13 for discussion of details. Spikenard [nardou pistikes]. This
   use of [pistikos] with [nardos] occurs only here and in Joh 12:3. The
   adjective is common enough in the older Greek and appears in the papyri
   also in the sense of genuine, unadulterated, and that is probably the
   idea here. The word spikenard is from the Vulgate nardi spicati,
   probably from the Old Latin nardi pistici. Brake [suntripsousa]. Only
   in Mark. She probably broke the narrow neck of the vase holding the
   ointment.

   14:5 Above three hundred pence [epanO denariOn triakosiOn]. Matthew has
   "for much" while Joh 12:5 has "for three hundred pence." The use of
   "far above" may be a detail from Peter's memory of Judas' objection
   whose name in this connection is preserved in Joh 12:4. And they
   murmured against her [kai enebrimOnto autei]. Imperfect tense of this
   striking word used of the snorting of horses and seen already in Mr
   1:43; 11:38. It occurs in the LXX in the sense of anger as here (Da
   11:30). Judas made the complaint against Mary of Bethany, but all the
   apostles joined in the chorus of criticism of the wasteful
   extravagance.

   14:7 She hath done what she could [ho eschen epoiesen]. This alone in
   Mark. Two aorists. Literally, "what she had she did." Mary could not
   comprehend the Lord's death, but she at least showed her sympathy with
   him and some understanding of the coming tragedy, a thing that not one
   of her critics had done. She hath anointed my body aforehand for the
   burying [proelaben murisai to sOma mou eis ton entaphiasmon].
   Literally, "she took beforehand to anoint my body for the burial." She
   anticipated the event. This is Christ's justification of her noble
   deed. Mt 26:12 also speaks of the burial preparation by Mary, using the
   verb [entaphiasai].

   14:9 For a memorial of her [eis mnemosunon autes]. So in Mt 26:13.
   There are many mausoleums that crumble to decay. But this monument to
   Jesus fills the whole world still with its fragrance. What a hint there
   is here for those who wish to leave permanent memorials.

   14:10 He that was one of the twelve [ho heis tOn dOdeka]. Note the
   article here, "the one of the twelve," Matthew has only [heis], "one."
   Some have held that Mark here calls Judas the primate among the twelve.
   Rather he means to call attention to the idea that he was the one of
   the twelve who did this deed.

   14:11 And they, when they heard it, were glad [hoi de akousantes
   echaresan]. No doubt the rabbis looked on the treachery of Judas as a
   veritable dispensation of Providence amply justifying their plots
   against Jesus. Conveniently [eukairOs]. This was the whole point of the
   offer of Judas. He claimed that he knew enough of the habits of Jesus
   to enable them to catch him "in the absence of the multitude" (Lu 22:6)
   without waiting for the passover to be over, when the crowds would
   leave. For discussion of the motives of Judas, see on Mt 26:15. Mark
   merely notes the promise of "money" while Matthew mentions "thirty
   pieces of silver" (Zec 11:12), the price of a slave.

   14:12 When they sacrificed the passover [hote to pascha ethuon].
   Imperfect indicative, customary practice. The paschal lamb (note
   [pascha] was slain at 6 P.M., beginning of the fifteenth of the month
   (Ex 12:6), but the preparations were made beforehand on the fourteenth
   (Thursday). See on Mt 26:17 for discussion of "eat the passover."

   14:13 Two of his disciples [duo tOn mathetOn autou]. Lu 22:7 names
   them, Peter and John. Bearing a pitcher of water [keramion hudatos
   bastazOn]. This item also in Luke, but not in Matthew.

   14:14 The goodman of the house [tOi oikodespotei]. A non-classical
   word, but in late papyri. It means master [despot] of the house,
   householder. The usual Greek has two separate words, [oikou despotes]
   (master of the house). My guest-chamber [to kataluma mou]. In LXX,
   papyri, and modern Greek for lodging-place (inn, as in Lu 2:7 or
   guest-chamber as here). It was used for [khan] or [caravanserai]. I
   shall eat [phagO]. Futuristic aorist subjunctive with [hopou].

   14:15 And he [kai autos]. Emphatic, and he himself. A large upper room
   [anagaion mega]. Anything above ground [ge], and particularly upstairs
   as here. Here and in Lu 22:12. Example in Xenophon. Jesus wishes to
   observe this last feast with his disciples alone, not with others as
   was often done. Evidently this friend of Jesus was a man who would
   understand. Furnished [estrOmenon]. Perfect passive participle of
   [strOnnumi], state of readiness. "Strewed with carpets, and with
   couches properly spread" (Vincent).

   14:17 He cometh [erchetai]. Dramatic historical present. It is assumed
   here that Jesus is observing the passover meal at the regular time and
   hour, at 6 P.M. at the beginning of the fifteenth (evening of our
   Thursday, beginning of Jewish Friday). Mark and Matthew note the time
   as evening and state it as the regular passover meal.

   14:17 As they sat [anakeimenOn autOn]. Reclined, of course. It is a
   pity that these verbs are not translated properly in English. Even
   Leonardo da Vinci in his immortal painting of the Last Supper has Jesus
   and his apostles sitting, not reclining. Probably he took an artist's
   license for effect. Even he that eateth with me [ho esthiOn met' emou].
   See Ps 4:9. To this day the Arabs will not violate hospitality by
   mistreating one who breaks bread with them in the tent.

   14:20 One of the twelve [heis tOn dOdeka]. It is as bad as that. The
   sign that Jesus gave, the one dipping in the dish with me [ho
   embaptomenos met' emou eis to trublion], escaped the notice of all.
   Jesus gave the sop to Judas who understood perfectly that Jesus knew
   his purpose. See on Mt 26:21-24 for further details.

   14:23 A cup [poterion]. Probably the ordinary wine of the country mixed
   with two-thirds water, though the word for wine [oinos] is not used
   here in the Gospels, but "the fruit of the vine" [ek tou genematos tes
   ampelou]. See Mt 26:26-29 for discussion of important details. Mark and
   Matthew give substantially the same account of the institution of the
   Supper by Jesus, while Lu 22:17-20 agrees closely with 1Co 11:23-26
   where Paul claims to have obtained his account by direct revelation
   from the Lord Jesus.

   14:26 Sung a hymn [humnesantes]. See Mt 26:30 for discussion.

   14:29 Yet will not I [all' ouk egO]. Mark records here Peter's boast of
   loyalty even though all desert him. All the Gospels tell it. See
   discussion on Mt 26:33.

   14:30 Twice [dis]. This detail only in Mark. One crowing is always the
   signal for more. The Fayum papyrus agrees with Mark in having [dis].
   The cock-crowing marks the third watch of the night (Mr 13:35).

   14:31 Exceeding vehemently [ekperissOs]. This strong compounded adverb
   only in Mark and probably preserves Peter's own statement of the
   remark. About the boast of Peter see on Mt 26:35.

   14:32 Which was named [hou to onoma]. Literally, "whose name was." On
   Gethsemane see on Mt 26:36. While I pray [heOs proseuxOmai]. Aorist
   subjunctive with [heOs] really with purpose involved, a common idiom.
   Matthew adds "go yonder" [apelthOn ekei].

   14:33 Greatly amazed and sore troubled [ekthambeisthai kai ademonein].
   Mt 26:37 has "sorrowful and sore troubled." See on Matt. about
   [ademonein]. Mark alone uses [exthambeisthai] (here and in 9:15). There
   is a papyrus example given by Moulton and Milligan's Vocabulary. The
   verb [thambeO] occurs in Mr 10:32 for the amazement of the disciples at
   the look of Jesus as he went toward Jerusalem. Now Jesus himself feels
   amazement as he directly faces the struggle in the Garden of
   Gethsemane. He wins the victory over himself in Gethsemane and then he
   can endure the loss, despising the shame. For the moment he is rather
   amazed and homesick for heaven. "Long as He had foreseen the Passion,
   when it came clearly into view its terror exceeded His anticipations"
   (Swete). "He learned from what he suffered," (Heb 5:8) and this new
   experience enriched the human soul of Jesus.

   14:35 Fell on the ground [epipten epi tes ges]. Descriptive imperfect.
   See him falling. Matthew has the aorist [epesen]. Prayed [proseucheto].
   Imperfect, prayed repeatedly or inchoative, began to pray. Either makes
   good sense. The hour [he hOra]. Jesus had long looked forward to this
   "hour" and had often mentioned it (Joh 7:30; 8:20; 12:23,27; 13:1). See
   again in Mr 14:41. Now he dreads it, surely a human trait that all can
   understand.

   14:36 Abba, Father [Abba ho pater]. Both Aramaic and Greek and the
   article with each. This is not a case of translation, but the use of
   both terms as is Ga 4:6, a probable memory of Paul's childhood prayers.
   About "the cup" see on Mt 26:39. It is not possible to take the
   language of Jesus as fear that he might die before he came to the
   Cross. He was heard (Heb 5:7f.) and helped to submit to the Father's
   will as he does instantly. Not what I will [ou ti egO thelO]. Matthew
   has "as" [hOs]. We see the humanity of Jesus in its fulness both in the
   Temptations and in Gethsemane, but without sin each time. And this was
   the severest of all the temptations, to draw back from the Cross. The
   victory over self brought surrender to the Father's will.

   14:37 Simon, sleepest thou? [SimOn, katheudeis;]. The old name, not the
   new name, Peter. Already his boasted loyalty was failing in the hour of
   crisis. Jesus fully knows the weakness of human flesh (see on Mt
   26:41).

   14:40 Very heavy [katabarunomenoi]. Perfective use of [kata-] with the
   participle. Matthew has the simple verb. Mark's word is only here in
   the N.T. and is rare in Greek writers. Mark has the vivid present
   passive participle, while Matthew has the perfect passive
   [bebaremenoi]. And they wist not what to answer him [kai ouk eideisan
   ti apokrithOsin autOi]. Deliberative subjunctive retained in the
   indirect question. Alone in Mark and reminds one of the like
   embarrassment of these same three disciples on the Mount of
   Transfiguration (Mr 9:6). On both occasions weakness of the flesh
   prevented their real sympathy with Jesus in his highest and deepest
   experiences. "Both their shame and their drowsiness would make them
   dumb" (Gould).

   14:41 It is enough [apechei]. Alone in Mark. This impersonal use is
   rare and has puzzled expositors no little. The papyri (Deissmann's
   Light from the Ancient East and Moulton and Milligan's Vocabulary)
   furnish many examples of it as a receipt for payment in full. See also
   Mt 6:2ff.; Lu 6:24; Php 4:17 for the notion of paying in full. It is
   used here by Jesus in an ironical sense, probably meaning that there
   was no need of further reproof of the disciples for their failure to
   watch with him. "This is no time for a lengthened exposure of the
   faults of friends; the enemy is at the gate" (Swete). See further on Mt
   26:45 for the approach of Judas.

   14:43 And the scribes [kai tOn grammateOn]. Mark adds this item while
   Joh 18:3 mentions "Pharisees." It was evidently a committee of the
   Sanhedrin for Judas had made his bargain with the Sanhedrin (Mr 14:1;
   Mt 26:3; Lu 22:2). See discussion of the betrayal and arrest on Mt
   26:47-56 for details.

   14:44 Token [sussemon]. A common word in the ancient Greek for a
   concerted signal according to agreement. It is here only in the New
   Testament. Mt 26:47 has [semeion], sign. The signal was the kiss by
   Judas, a contemptible desecration of a friendly salutation. And lead
   him away safely [kai apagete asphalOs]. Only in Mark. Judas wished no
   slip to occur. Mark and Matthew do not tell of the falling back upon
   the ground when Jesus challenged the crowd with Judas. It is given by
   John alone (Joh 18:4-9).

   14:47 A certain one [heis tis]. Mark does not tell that it was Peter.
   Only Joh 18:10 does that after Peter's death. He really tried to kill
   the man, Malchus by name, as John again tells (Joh 18:10). Mark does
   not give the rebuke to Peter by Jesus in Mt 26:52ff.

   14:47 Against a robber [epi leisten]. Highway robbers like Barabbas
   were common and were often regarded as heroes. Jesus will be crucified
   between two robbers in the very place that Barabbas would have
   occupied.

   14:51 A certain young man [neaniskos tis]. This incident alone in Mark.
   It is usually supposed that Mark himself, son of Mary (Ac 12:12) in
   whose house they probably had observed the passover meal, had followed
   Jesus and the apostles to the Garden. It is a lifelike touch quite in
   keeping with such a situation. Here after the arrest he was following
   with Jesus [sunekolouthei autOi], imperfect tense). Note the vivid
   dramatic present [kratousin] (they seize him).

   14:52 Linen cloth [sindona]. An old Greek word of unknown origin. It
   was fine linen cloth used often for wrapping the dead (Mt 27:59; Mr
   15:46; Lu 23:53). In this instance it could have been a fine sheet or
   even a shirt.

   14:54 Peter had followed him afar off [Ho Petros apo makrothen
   ekolouthesen autOi]. Here Mark uses the constative aorist
   [ekolouthesen] where Mt 26:58, and Lu 22:54 have the picturesque
   imperfect [ekolouthei], was following. Possibly Mark did not care to
   dwell on the picture of Peter furtively following at a distance, not
   bold enough to take an open stand with Christ as the Beloved Disciple
   did, and yet unable to remain away with the other disciples. Was
   sitting with [en sunkathemenos]. Periphrastic imperfect middle,
   picturing Peter making himself at home with the officers [huperetOn],
   under rowers, literally, then servants of any kind. Joh 18:25 describes
   Peter as standing [hestOs]. Probably he did now one, now the other, in
   his restless weary mood. Warming himself in the light [thermainomenos
   prOs to phOs]. Direct middle. Fire has light as well as heat and it
   shone in Peter's face. He was not hidden as much as he supposed he was.

   14:56 Their witness agreed not together [isai hai marturiai ouk esan].
   Literally, the testimonies were not equal. They did not correspond with
   each other on essential points. Many were bearing false witness
   [epseudomarturoun], imperfect, repeated action) against him. No two
   witnesses bore joint testimony to justify a capital sentence according
   to the law (De 19:15). Note imperfects in these verses (55-57) to
   indicate repeated failures.

   14:57 Bare false witness [epseudomarturoun]. In desperation some
   attempted once more (conative imperfect).

   14:57 Made with hands [cheiropoieton]. In Mark alone. An old Greek
   word. The negative form [acheiropoieton] here occurs elsewhere only in
   2Co 5:1; Col 2:11. In Heb 9:11 the negative [ou] is used with the
   positive form. It is possible that a real [logion] of Jesus underlies
   the perversion of it here. Mark and Matthew do not quote the witnesses
   precisely alike. Perhaps they quoted Jesus differently and therein is
   shown part of the disagreement, for Mark adds verse 59 (not in
   Matthew). "And not even so did their witness agree together," repeating
   the point of verse 57. Swete observes that Jesus, as a matter of fact,
   did do what he is quoted as saying in Mark: "He said what the event has
   proved to be true; His death destroyed the old order, and His
   resurrection created the new." But these witnesses did not mean that by
   what they said. The only saying of Jesus at all like this preserved to
   us is that in Joh 2:19, when he referred not to the temple in
   Jerusalem, but to the temple of his body, though no one understood it
   at the time.

   14:60 Stood up in the midst [anastas eis meson]. Second aorist active
   participle. For greater solemnity he arose to make up by bluster the
   lack of evidence. The high priest stepped out into the midst as if to
   attack Jesus by vehement questions. See on Mt 26:59-67 for details
   here.

   14:61 And answered nothing [kai ouk apekrinato ouden]. Mark adds the
   negative statement to the positive "kept silent" [esiOpa], imperfect,
   also in Matthew. Mark does not give the solemn oath in Matthew under
   which Jesus had to answer. See on Matthew.

   14:62 I am [ego eimi]. Matthew has it, "Thou hast said," which is the
   equivalent of the affirmative. But Mark's statement is definite beyond
   controversy. See on Mt 26:64-67 for the claims of Jesus and the conduct
   of Caiaphas.

   14:64 They all [hoi de pantes]. This would mean that Joseph of
   Arimathea was not present since he did not consent to the death of
   Jesus (Lu 23:51). Nicodemus was apparently absent also, probably not
   invited because of previous sympathy with Jesus (Joh 7:50). But all who
   were present voted for the death of Jesus.

   14:65 Cover his face [perikaluptein autou to prosOpon]. Put a veil
   around his face. Not in Matthew, but in Lu 22:64 where Revised Version
   translates [perikalupsantes] by "blind-folded." All three Gospels give
   the jeering demand of the Sanhedrin: "Prophesy" [propheteuson],
   meaning, as Matthew and Luke add, thereby telling who struck him while
   he was blindfolded. Mark adds "the officers" (same as in verse 54) of
   the Sanhedrin, Roman lictors or sergeants-at-arms who had arrested
   Jesus in Gethsemane and who still held Jesus [hoi sunechontes auton],
   Lu 22:63). Mt 26:67 alludes to their treatment of Jesus without clearly
   indicating who they were. With blows of their hands [rapismasin]. The
   verb [rapizO] in Mt 26:67 originally meant to smite with a rod. In late
   writers it comes to mean to slap the face with the palm of the hands.
   The same thing is true of the substantive [rapisma] used here. A
   papyrus of the sixth century A.D. uses it in the sense of a scar on the
   face as the result of a blow. It is in the instrumental case here.
   "They caught him with blows," Swete suggests for the unusual [elabon]
   in this sense. "With rods" is, of course, possible as the lictors
   carried rods. At any rate it was a gross indignity.

   14:66 Beneath in the court [katO en tei aulei]. This implies that Jesus
   was upstairs when the Sanhedrin met. Mt 22:69 has it without in the
   court [exO en tei aulei]. Both are true. The open court was outside of
   the rooms and also below.

   14:67 Warming himself [thermainomenon]. Mark mentions this fact about
   Peter twice (14:54, 67) as does John (Joh 18:18, 25). He was twice
   beside the fire. It is quite difficult to relate clearly the three
   denials as told in the Four Gospels. Each time several may have joined
   in, both maids and men. The Nazarene [tou Nazarenou]. In Mt 26:69 it is
   "the Galilean." A number were probably speaking, one saying one thing,
   another another.

   14:67 I neither know nor understand [oute oida oute epistamai]. This
   denial is fuller in Mark, briefest in John. What thou sayest [su ti
   legeis]. Can be understood as a direct question. Note position of thou
   [su], proleptical. Into the porch [eis to proaulion]. Only here in the
   New Testament. Plato uses it of a prelude on a flute. It occurs also in
   the plural for preparations the day before the wedding. Here it means
   the vestibule to the court. Mt 26:71 has [pulOna], a common word for
   gate or front porch. And the cock crew [kai alektOr ephOnesen]. Omitted
   by Aleph B L Sinaitic Syriac. It is genuine in verse 72 where "the
   second time" [ek deuterou] occurs also. It is possible that because of
   verse 72 it crept into verse 68. Mark alone alludes to the cock crowing
   twice, originally (Mr 14:30), and twice in verse 72, besides verse 67
   which is hardly genuine.

   14:69 To them that stood by [tois parestOsin]. This talk about Peter
   was overheard by him. "This fellow [houtos] is one of them." So in
   verse 70 the talk is directly to Peter as in Mt 26:73, but in Lu 22:59
   it is about him. Soon the bystanders [hoi parestOtes] will join in the
   accusation to Peter (verse 70; Mt 26:73), with the specially pungent
   question in Joh 18:26 which was the climax. See on Mt 26:69-75 for
   discussion of similar details.

   14:71 Curse [anathematizein]. Our word anathema [ana, thema], an
   offering, then something devoted or a curse). Finally the two meanings
   were distinguished by [anathema] for offering and [anathema] for curse.
   Deissmann has found examples at Megara of [anathema] in the sense of
   curse. Hence the distinction observed in the N.T. was already in the
   Koine. Mt 26:74 has [katathematizein], which is a [hapax legomenon] in
   the N.T., though common in the LXX. This word has the notion of calling
   down curses on one's self if the thing is not true.

   14:72 Called to mind [anemnesthe]. First aorist passive indicative. Mt
   26:75 has the uncompounded verb [emnesthe] while Lu 22:61 has another
   compound [hupemnesthe], was reminded. When he thought thereon
   [epibalOn]. Second aorist active participle of [epiballO]. It is used
   absolutely here, though there is a reference to [to rhema] above, the
   word of Jesus, and the idiom involves [ton noun] so that the meaning is
   to put the mind upon something. In Lu 15:12 there is another absolute
   use with a different sense. Moulton (Prolegomena, p. 131) quotes a
   Ptolemaic papyrus Tb P 50 where [epibalOn] probably means "set to," put
   his mind on. Wept [eklaien]. Inchoative imperfect, began to weep. Mt
   26:75 has the ingressive aorist [eklausen], burst into tears.
     __________________________________________________________________

Chapter 15

   15:1 In the morning [prOi]. The ratification meeting after day. See on
   Mt 26:1-5 for details. Held a consultation [sumboulion poiesantes]. So
   text of Westcott and Hort (Vulgate consilium facientes), though they
   give [hetoimasantes] in the margin. The late and rare word [sumboulion]
   is like the Latin consilium. If [hetoimasantes] is the correct text,
   the idea would be rather to prepare a concerted plan of action (Gould).
   But their action was illegal on the night before and they felt the need
   of this ratification after dawn which is described in Lu 22:66-71, who
   does not give the illegal night trial. Bound Jesus [desantes ton
   Iesoun]. He was bound on his arrest (Joh 18:12) when brought before
   Annas who sent him on bound to Caiaphas (Joh 18:24) and now he is bound
   again as he is sent to Pilate (Mr 15:1; Mt 27:2). It is implied that he
   was unbound while before Annas and then before Caiaphas and the
   Sanhedrin.

   15:2 Art thou the King of the Jews? [Su ei ho basileus tOn IoudaiOn;].
   This is the only one of the charges made by the Sanhedrin to Pilate (Lu
   23:2) that he notices. He does not believe this one to be true, but he
   has to pay attention to it or be liable to charges himself of passing
   over a man accused of rivalry and revolution against Caesar. Joh
   18:28-32 gives the interview with Jesus that convinces Pilate that he
   is a harmless religious fanatic. See on Mt 26:11. Thou sayest [su
   legeis]. An affirmation, though in Joh 18:34-37 there is a second and
   fuller interview between Pilate and Jesus. "Here, as in the trial
   before the Sanhedrin, this is the one question that Jesus answers. It
   is the only question on which his own testimony is important and
   necessary" (Gould). The Jews were out on the pavement or sidewalk
   outside the palace while Pilate came out to them from above on the
   balcony (Joh 18:28f.) and had his interviews with Jesus on the inside,
   calling Jesus thither (Joh 18:33).

   15:3 Accused him of many things [kategoroun autou polla]. Imperfect
   tense, repeated accusations besides those already made. They let loose
   their venom against Jesus. One of the common verbs for speaking against
   in court [kata] and [agoreuO]. It is used with the genitive of the
   person and the accusative of the thing.

   15:5 Marvelled [thaumazein]. Pilate was sure of the innocence of Jesus
   and saw through their envy (Mr 15:10), but he was hoping that Jesus
   would answer these charges to relieve him of the burden. He marvelled
   also at the self-control of Jesus.

   15:6 Used to release [apeluen]. Imperfect tense of customary action
   where Mt 27:15 has the verb [eiOthei] (was accustomed to). They asked
   of him [pareitounto]. Imperfect middle, expressing their habit also.

   15:7 Bound with them that had made insurrection [meta tOn stasiastOn
   dedemenos]. A desperate criminal, leader in the insurrection, sedition
   [en tei stasei], or revolution against Rome, the very thing that the
   Jews up at Bethsaida Julias had wanted Jesus to lead (Joh 6:15).
   Barabbas was the leader of these rioters and was bound with them. Had
   committed murder [phonon pepoiekeisan]. Past perfect indicative without
   augment. Murder usually goes with such rioters and the priests and
   people actually chose a murderer in preference to Jesus.

   15:7 As he was wont to do unto them [kathOs epoiei autois]. Imperfect
   of customary action again and dative case.

   15:9 The King of the Jews [ton basilea tOn IoudaiOn]. That phrase from
   this charge sharpened the contrast between Jesus and Barabbas which is
   bluntly put in Mt 27:17 "Barabbas or Jesus which is called Christ." See
   discussion there.

   15:10 He perceived [eginOsken]. Imperfect tense descriptive of Pilate's
   growing apprehension from their conduct which increased his intuitive
   impression at the start. It was gradually dawning on him. Both Mark and
   Matthew give "envy" [phthonon] as the primary motive of the Sanhedrin.
   Pilate probably had heard of the popularity of Jesus by reason of the
   triumphal entry and the temple teaching. Had delivered
   [paradedOkeisan]. Past perfect indicative without augment where Mt
   27:17 has the first aorist (kappa aorist) indicative [paredOkan], not
   preserving the distinction made by Mark. The aorist is never used "as"
   a past perfect.

   15:11 Stirred up [aneseisan]. Shook up like an earthquake [seismos]. Mt
   27:20 has a weaker word, "persuaded" [epeisan]. Effective aorist
   indicative. The priests and scribes had amazing success. If one wonders
   why the crowd was fickle, he may recall that this was not yet the same
   people who followed him in triumphal entry and in the temple. That was
   the plan of Judas to get the thing over before those Galilean
   sympathizers waked up. "It was a case of regulars against an irregular,
   of priests against prophet" (Gould). "But Barabbas, as described by
   Mark, represented a popular passion, which was stronger than any
   sympathy they might have for so unworldly a character as Jesus--the
   passion for political liberty" (Bruce). "What unprincipled characters
   they were! They accuse Jesus to Pilate of political ambition, and they
   recommend Barabbas to the people for the same reason" (Bruce). The
   Sanhedrin would say to the people that Jesus had already abdicated his
   kingly claims while to Pilate they went on accusing him of treason to
   Caesar. Rather (mallon). Rather than Jesus. It was a gambler's choice.

   15:12 Whom ye call the King of the Jews [hon legete ton basilea tOn
   IoudaiOn]. Pilate rubs it in on the Jews (cf. verse 9). The "then"
   [oun] means since you have chosen Barabbas instead of Jesus.

   15:13 Crucify him [StaurOson auton]. Lu 23:21 repeats the verb. Mt
   27:22 has it, "Let him be crucified." There was a chorus and a hubbub
   of confused voices all demanding crucifixion for Christ. Some of the
   voices beyond a doubt had joined in the hallelujahs to the Son of David
   in the triumphal entry. See on Mt 27:23 for discussion of Mr 15:14.

   15:15 To content the multitude [tOi ochlOi to hikanon poiesai]. A Latin
   idiom (satisfacere alicui), to do what is sufficient to remove one's
   ground of complaint. This same phrase occurs in Polybius, Appian,
   Diogenes Laertes, and in late papyri. Pilate was afraid of this crowd
   now completely under the control of the Sanhedrin. He knew what they
   would tell Caesar about him. See on Mt 27:26 for discussion of the
   scourging.

   15:16 The Praetorium [praitOrion]. In Mt 27:27 this same word is
   translated "palace." That is its meaning here also, the palace in which
   the Roman provincial governor resided. In Php 1:13 it means the
   Praetorian Guard in Rome. Mark mentions here "the court" [tes aules]
   inside of the palace into which the people passed from the street
   through the vestibule. See further on Matthew about the "band."

   15:17 Purple [porphuran]. Mt 27:27 has "scarlet robe" which see for
   discussion as well as for the crown of thorns.

   15:19 Worshipped him [prosekunoun]. In mockery. Imperfect tense as are
   [etupton] (smote) and [eneptuon] (did spit upon). Repeated indignities.

   15:20 They lead him out [exagousin auton]. Vivid historical present
   after imperfects in verse 19.

   15:21 They compel [aggareuousin]. Dramatic present indicative again
   where Mt 27:32 has the aorist. For this Persian word see on Mt 5:41;
   27:32. Coming out of the country [erchomenon ap' agrou]. Hence Simon
   met the procession. Mark adds that he was "the father of Alexander and
   Rufus." Paul mentions a Rufus in Ro 16:13, but it was a common name and
   proves nothing. See on Mt 27:32 for discussion of cross-bearing by
   criminals. Luke adds "after Jesus" [opisthen tou Iesou]. But Jesus bore
   his own cross till he was relieved of it, and he walked in front of his
   own cross for the rest of the way.

   15:22 They bring him [pherousin auton]. Historical present again. See
   on Mt 27:33f. for discussion of Golgotha.

   15:23 They offered him [edidoun autOi]. Imperfect tense where Matthew
   has the aorist [edOkan]. Mingled with myrrh [esmurnismenon]. Perfect
   passive participle. The verb means flavoured with myrrh, myrrhed wine.
   It is not inconsistent with Mt 27:34 "mingled with gall," which see.
   But he received it not [hos de ouk elaben]. Note the demonstrative
   [hos] with [de]. Matthew has it that Jesus was not willing to take.
   Mark's statement is that he refused it.

   15:24 What each should take [tis ti arei]. Only in Mark. Note double
   interrogative, Who What? The verb [arei] is first aorist active
   deliberative subjunctive retained in the indirect question. The details
   in Mr 15:24-32 are followed closely by Mt 27:35-44. See there for
   discussion of details.

   15:25 The third hour [hOra trite]. This is Jewish time and would be
   nine A.M. The trial before Pilate was the sixth hour Roman time (Joh
   19:14), six A.M.

   15:26 The superscription [he epigraphe]. The writing upon the top of
   the cross (our word epigraph). Lu 23:37 has this same word, but Mt
   27:37 has "accusation" [aitian]. See Matthew for discussion. Joh 19:19
   has "title" [titlon].

   15:32 Now come down [katabatO nun]. Now that he is nailed to the cross.
   That we may see and believe [hina idOmen kai pisteusOmen]. Aorist
   subjunctive of purpose with [hina]. They use almost the very language
   of Jesus in their ridicule, words that they had heard him use in his
   appeals to men to see and believe. Reproached him [Oneidizon auton].
   Imperfect tense. They did it several times. Mark and Matthew both fail
   to give the story of the robber who turned to Christ on the Cross as
   told in Lu 23:39-43.

   15:33 The sixth hour [hOras hektes]. That is, noon (Jewish time), as
   the third hour was nine A.M. (Mr 15:25). See on Mt 27:45 for
   discussion. Given also by Lu 23:44. Mark gives the Aramaic
   transliteration as does B in Mt 27:45, which see for discussion.
   Forsaken [egkatelipes]. Some MSS. give [Oneidisas] (reproached). We are
   not able to enter into the fulness of the desolation felt by Jesus at
   this moment as the Father regarded him as sin (2Co 5:21). This
   desolation was the deepest suffering. He did not cease to be the Son of
   God. That would be impossible.

   15:35 He calleth Elijah [Eleian phOnei]. They misunderstood the [ElOi]
   or [Elei] (my God) for Elijah.

   15:36 To take him down [kathelein auton]. Mt 27:49 has "to save him"
   [sOsOn], which see for discussion.

   15:37 Gave up the ghost [exepneusen]. Literally, breathed out. See
   "yielded up his spirit" in Mt 27:50 for discussion for details. Mark
   uses this word [exepneusen] again in verse 39.

   15:39 The centurion [ho kenturiOn]. A Latin word (centurio) used also
   in verse 44 and here only in the N.T. Which stood by over against him
   [ho parestekOs ex enantias autou]. This description alone in Mark,
   picturing the centurion "watching Jesus" (Mt 27:54). So [houtOs]. With
   the darkness and the earthquake. See on Mt 27:54 for discussion of "the
   Son of God," more probably "a Son of God."

   15:40 And Salome [kai SalOme]. Apparently the "mother of the sons of
   Zebedee" (Mt 27:56). Only in Mark.

   15:41 Followed him and ministered unto him [ekolouthoun kai diekonoun
   autOi]. Two imperfects describing the long Galilean ministry of these
   three women and many other women in Galilee (Lu 8:1-3) who came up with
   him [hai sunanabasai autOi] to Jerusalem. This summary description in
   Mark is paralleled in Mt 27:55f. and Lu 23:49. These faithful women
   were last at the Cross as they stood afar and saw the dreadful end to
   all their hopes.

   15:42 The preparation [paraskeue]. Mark explains the term as meaning
   "the day before the sabbath" [prosabbaton], that is our Friday, which
   began at sunset. See discussion on Mt 27:57. The Jews had already taken
   steps to get the bodies removed (Joh 19:31).

   15:43 A councillor of honourable estate [euschemOn bouleutes]. A
   senator or member of the Sanhedrin of high standing, rich (Mt 27:57).
   Looking for the Kingdom of God [en prosdechomenos ten basileian tou
   theou]. Periphrastic imperfect. Also Lu 23:51. The very verb used by
   Luke of Simeon and Anna (Lu 2:25,38). Mt 27:57 calls him "Jesus'
   disciple" while Joh 19:37 adds "secretly for fear of the Jews." He had
   evidently taken no public stand for Jesus before now. Boldly
   [tolmesas]. Aorist (ingressive) active participle, becoming bold. It is
   the glory of Joseph and Nicodemus, secret disciples of Jesus, that they
   took a bold stand when the rest were in terror and dismay. That is love
   psychology, paradoxical as it may seem.

   15:44 If he were already dead [ei ede tethneken]. Perfect active
   indicative with [ei] after a verb of wondering, a classical idiom, a
   kind of indirect question just as we say "I wonder if." Usually death
   by crucifixion was lingering. This item is only in Mark. Whether he had
   been any while dead [ei palai apethanen]. B D read [ede] (already)
   again here instead of [palai] (a long time). Mark does not tell the
   request of the Jews to Pilate that the legs of the three might be
   broken (Joh 19:31-37). Pilate wanted to make sure that Jesus was
   actually dead by official report.

   15:45 Granted the corpse [edOresato to ptOma]. This official
   information was necessary before the burial. As a matter of fact Pilate
   was probably glad to turn the body over to Joseph else the body would
   go to the potter's field. This is the only instance when [ptOma]
   (cadaver, corpse) is applied to the body [sOma] of Jesus, the term used
   in Mt 27:59; Lu 23:53; Joh 19:40).

   15:46 Wound [eneilesen]. This word is only here in the N.T. As
   [entulissO] is only in Mt 27:59; Lu 23:53; Joh 20:7. Both verbs occur
   in the papyri, Plutarch, etc. They both mean to wrap, wind, roll in.
   The body of Jesus was wound in the linen cloth bought by Joseph and the
   hundred pounds of spices brought by Nicodemus (Joh 19:39) for burying
   were placed in the folds of the linen and the linen was bound around
   the body by strips of cloth (Joh 19:40). The time was short before the
   sabbath began and these two reverently laid the body of the Master in
   Joseph's new tomb, hewn out of a rock. The perfect passive participle
   [lelatomemenon] is from [latomos], a stonecutter [lOs], stone, [temnO],
   to cut). For further details see on Mt 27:57-60. Lu 23:53 and Joh 19:41
   also tell of the new tomb of Joseph. Some modern scholars think that
   this very tomb has been identified in Gordon's Calvary north of the
   city. Against the door [epi ten thuran]. Matthew has the dative [tei
   thurai] without [epi] and adds the adjective "great" [megan].

   15:47 Beheld [etheOroun]. Imperfect tense picturing the two Marys
   "sitting over against the sepulchre" (Mt 27:61) and watching in silence
   as the shadows fell upon all their hopes and dreams. Apparently these
   two remained after the other women who had been beholding from afar the
   melancholy end (Mr 15:40) had left and "were watching the actions of
   Joseph and Nicodemus" (Swete). Probably also they saw the body of Jesus
   carried and hence they knew where it was laid and saw that it remained
   there [tetheitai], perfect passive indicative, state of completion).
   "It is evident that they constituted themselves a party of observation"
   (Gould).
     __________________________________________________________________

Chapter 16

   16:1 When the sabbath was past [diagenomenou tou sabbatou]. Genitive
   absolute, the sabbath having come in between, and now over. For this
   sense of the verb (common from Demosthenes on) see Ac 25:13; 27:9. It
   was therefore after sunset. Bought spices [egorasan arOmata]. As
   Nicodemus did on the day of the burial (Joh 19:40). Gould denies that
   the Jews were familiar with the embalming process of Egypt, but at any
   rate it was to be a reverential anointing [hina aleipsOsin] of the body
   of Jesus with spices. They could buy them after sundown. Salome in the
   group again as in Mr 15:40. See on Mt 28:1 for discussion of "late on
   the sabbath day" and the visit of the women to the tomb before sundown.
   They had returned from the tomb after the watching late Friday
   afternoon and had prepared spices (Lu 23:56). Now they secured a fresh
   supply.

   16:2 When the sun was risen [anateilantos tou heliou]. Genitive
   absolute, aorist participle, though some manuscripts read
   [anatellontos], present participle. Lu 24:1 has it "at early dawn"
   [orthrou batheos] and Joh 20:1 "while it was yet dark." It was some two
   miles from Bethany to the tomb. Mark himself gives both notes of time,
   "very early" [lian prOi], "when the sun was risen." Probably they
   started while it was still dark and the sun was coming up when they
   arrived at the tomb. All three mention that it was on the first day of
   the week, our Sunday morning when the women arrive. The body of Jesus
   was buried late on Friday before the sabbath (our Saturday) which began
   at sunset. This is made clear as a bell by Lu 23:54 "and the sabbath
   drew on." The women rested on the sabbath (Luke 23:56). This visit of
   the women was in the early morning of our Sunday, the first day of the
   week. Some people are greatly disturbed over the fact that Jesus did
   not remain in the grave full seventy-two hours. But he repeatedly said
   that he would rise on the third day and that is precisely what
   happened. He was buried on Friday afternoon. He was risen on Sunday
   morning. If he had really remained in the tomb full three days and then
   had risen after that, it would have been on the fourth day, not on the
   third day. The occasional phrase "after three days" is merely a
   vernacular idiom common in all languages and not meant to be exact and
   precise like "on the third day." We can readily understand "after three
   days" in the sense of "on the third day." It is impossible to
   understand "on the third day" to be "on the fourth day." See my Harmony
   of the Gospels, pp. 289-91.

   16:3 Who shall roll us away the stone? [Tis apokulisei hemin ton
   lithon;]. Alone in Mark. The opposite of [proskuliO] in 15:46. In verse
   4 rolled back [anekekulistai], perfect passive indicative) occurs also.
   Both verbs occur in Koine writers and in the papyri. Clearly the women
   have no hope of the resurrection of Jesus for they were raising the
   problem [elegon], imperfect) as they walked along.

   16:4 Looking up they see [anablepsasai theOrousin]. With downcast eyes
   and heavy hearts (Bruce) they had been walking up the hill. Mark has
   his frequent vivid dramatic present "behold." Their problem is solved
   for the stone lies rolled back before their very eyes. Lu 24:2 has the
   usual aorist "found." For [gar]. Mark explains by the size of the stone
   this sudden and surprising sight right before their eyes.

   16:5 Entering into the tomb [eiselthousai eis to mnemeion]. Told also
   by Lu 24:3, though not by Matthew. A young man [neaniskon]. An angel in
   Mt 28:5, two men in Lu 24. These and like variations in details show
   the independence of the narrative and strengthen the evidence for the
   general fact of the resurrection. The angel sat upon the stone (Mt
   28:2), probably at first. Mark here speaks of the young man sitting on
   the right side [kathemenon en tois dexiois] inside the tomb. Luke has
   the two men standing by them on the inside (Luke 24:4). Possibly
   different aspects and stages of the incident. Arrayed in a white robe
   [peribeblemenon stolen leuken]. Perfect passive participle with the
   accusative case of the thing retained (verb of clothing). Lu 24:4 has
   "in dazzling apparel." They were amazed [exethambethesan]. They were
   utterly [ex] in composition) amazed. Lu 24:5 has it "affrighted." Mt
   28:3f. tells more of the raiment white as snow which made the watchers
   quake and become as dead men. But this was before the arrival of the
   women. Mark, like Matthew and Luke, does not mention the sudden
   departure of Mary Magdalene to tell Peter and John of the grave robbery
   as she supposed (Joh 20:1-10).

   16:6 Be not amazed [me ekthambeisthe]. The angel noted their amazement
   (verse 5) and urges the cessation of it using this very word. The
   Nazarene [ton Nazarenon]. Only in Mark, to identify "Jesus" to the
   women. The crucified one [ton estaurOmenon]. This also in Mt 28:5. This
   description of his shame has become his crown of glory, for Paul (Gal
   6:14), and for all who look to the Crucified and Risen Christ as
   Saviour and Lord. He is risen [egerthe]. First aorist passive
   indicative, the simple fact. In 1Co 15:4 Paul uses the perfect passive
   indicative [egegertai] to emphasize the permanent state that Jesus
   remains risen. Behold the place [ide ho topos]. Here [ide] is used as
   an interjection with no effect on the case (nominative). In Mt 28:6
   [idete] is the verb with the accusative. See Robertson, Grammar, p.
   302.

   16:7 And Peter [kai tOi PetrOi]. Only in Mark, showing that Peter
   remembered gratefully this special message from the Risen Christ. Later
   in the day Jesus will appear also to Peter, an event that changed doubt
   to certainty with the apostles (Lu 24:34; 1Co 15:5). See on Mt 28:7 for
   discussion of promised meeting in Galilee.

   16:7 Had come upon them [eichen autas]. Imperfect tense, more exactly,
   held them, was holding them fast. Trembling and astonishment [tromos
   kai ekstasis], trembling and ecstasy), Mark has it, while Mt 28:7 has
   "with fear and great joy" which see for discussion. Clearly and
   naturally their emotions were mixed. They said nothing to any one
   [oudeni ouden eipan]. This excitement was too great for ordinary
   conversation. Mt 28:7 notes that they "ran to bring his disciples
   word." Hushed to silence their feet had wings as they flew on. For they
   were afraid [ephobounto gar]. Imperfect tense. The continued fear
   explains their continued silence. At this point Aleph and B, the two
   oldest and best Greek manuscripts of the New Testament, stop with this
   verse. Three Armenian MSS. also end here. Some documents (cursive 274
   and Old Latin k) have a shorter ending than the usual long one. The
   great mass of the documents have the long ending seen in the English
   versions. Some have both the long and the short endings, like L, Psi,
   0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the
   text, short one in the Greek margin). One Armenian MS. (at
   Edschmiadzin) gives the long ending and attributes it to Ariston
   (possibly the Aristion of Papias). W (the Washington Codex) has an
   additional verse in the long ending. So the facts are very complicated,
   but argue strongly against the genuineness of verses 9-20 of Mark 16.
   There is little in these verses not in Mt 28. It is difficult to
   believe that Mark ended his Gospel with verse 7 unless he was
   interrupted. A leaf or column may have been torn off at the end of the
   papyrus roll. The loss of the ending was treated in various ways. Some
   documents left it alone. Some added one ending, some another, some
   added both. A full discussion of the facts is found in the last chapter
   of my Studies in Mark's Gospel and also in my Introduction to the
   Textual Criticism of the New Testament, pp. 214-16.

   16:9 When he had risen early on the first day of the week [anastas prOi
   prOtei sabbatou]. It is probable that this note of time goes with
   "risen" [anastas], though it makes good sense with "appeared" [ephane].
   Jesus is not mentioned by name here, though he is clearly the one
   meant. Mark uses [mia] in verse 2, but [prOte] in 14:12 and the plural
   [sabbatOn] in verse 2, though the singular here. First [prOton].
   Definite statement that Jesus appeared [ephane] to Mary Magdalene first
   of all. The verb [ephane] (second aorist passive of [phainO] is here
   alone of the Risen Christ (cf. [Eleias ephane], Lu 9:8), the usual verb
   being [Ophthe] (Lu 24:34; 1Co 15:5ff.). From whom [par' hes]. Only
   instance of [para] with the casting out of demons, [ek] being usual
   (1:25, 26; 5:8; 7:26, 29; 9:25). [Ekbeblekei] is past perfect
   indicative without augment. This description of Mary Magdalene is like
   that in Lu 8:2 and seems strange in Mark at this point, described as a
   new character here, though mentioned by Mark three times just before
   (15:40,47; 16:1). The appearance to Mary Magdalene is given in full by
   Joh 20:11-18.

   16:10 She [ekeine]. Only instance of this pronoun (= [illa] absolutely
   in Mark, though a good Greek idiom. (See Joh 19:35.) See also verses
   11, 20. Went [poreutheisa]. First aorist passive participle. Common
   word for going, but in Mark so far only in 9:30 in the uncompounded
   form. Here also in verses 12, 15. Them that had been with him [tois
   met' autou genomenois]. This phrase for the disciples occurs here alone
   in Mark and the other Gospels if the disciples [mathetai] are meant.
   All these items suggest another hand than Mark for this closing
   portion. As they mourned and wept [penthousin kai klaiousin]. Present
   active participles in dative plural agreeing with [tois ... genomenois]
   and describing the pathos of the disciples in their utter bereavement
   and woe.

   16:11 Disbelieved [epistesan]. This verb is common in the ancient
   Greek, but rare in the N.T. and here again verse 16 and nowhere else in
   Mark. The usual N.T. word is [apeitheO]. Lu 24:11 uses this verb
   [epistoun] of the disbelief of the report of Mary Magdalene and the
   other women. The verb [etheathe] (from [theaOmai] occurs only here and
   in verse 14 in Mark.

   16:12 After these things [meta tauta]. Only here in Mark. Luke tells us
   that it was on the same day (Lu 24:13). In another form [en heterai
   morphei]. It was not a [metamorphOsis] or transfiguration like that
   described in 9:2. Luke explains that their eyes were holden so that
   they could not recognize Jesus (Lu 24:16). This matchless story appears
   in full in Lu 24:13-32.

   16:13 Neither believed they them [oude ekeinois episteusan]. The men
   fared no better than the women. But Luke's report of the two on the way
   to Emmaus is to the effect that they met a hearty welcome by them in
   Jerusalem (Lu 24:33-35). This shows the independence of the two
   narratives on this point. There was probably an element who still
   discredited all the resurrection stories as was true on the mountain in
   Galilee later when "some doubted" (Mt 28:17).

   16:14 To the eleven themselves [autois tois hendeka]. Both terms,
   eleven and twelve (Joh 20:24), occur after the death of Judas. There
   were others present on this first Sunday evening according to Lu 24:33.
   Afterward [husteron] is here alone in Mark, though common in Matthew.
   Upbraided [Oneidisen]. They were guilty of unbelief [apistian] and
   hardness of heart [sklerokardian]. Doubt is not necessarily a mark of
   intellectual superiority. One must steer between credulity and doubt.
   That problem is a vital one today in all educated circles. Some of the
   highest men of science today are devout believers in the Risen Christ.
   Luke explains how the disciples were upset by the sudden appearance of
   Christ and were unable to believe the evidence of their own senses (Lu
   24:38-43).

   16:15 To the whole creation [pasei tei ktisei]. This commission in Mark
   is probably another report of the missionary Magna Charta in Mt
   28:16-20 spoken on the mountain in Galilee. One commission has already
   been given by Christ (Joh 20:21-23). The third appears in Lu 24:44-49;
   Ac 1:3-8.

   16:16 And is baptized [kai baptistheis]. The omission of baptized with
   "disbelieveth" would seem to show that Jesus does not make baptism
   essential to salvation. Condemnation rests on disbelief, not on
   baptism. So salvation rests on belief. Baptism is merely the picture of
   the new life not the means of securing it. So serious a sacramental
   doctrine would need stronger support anyhow than this disputed portion
   of Mark.

   16:17 They shall speak with new tongues [glOssais lalesousin
   [kainais]]. Westcott and Hort put [kainais] (new) in the margin.
   Casting out demons we have seen in the ministry of Jesus. Speaking with
   tongues comes in the apostolic era (Ac 2:3f.; 10:46; 19:6; 1Co 12:28;
   14).

   16:17 They shall take up serpents [opheis arousin]. Jesus had said
   something like this in Lu 10:19 and Paul was unharmed by the serpent in
   Malta (Ac 28:3f.). If they drink any deadly thing [k'an thanasimon ti
   piOsin]. This is the only N.T. instance of the old Greek word
   [thanasimos] (deadly). Jas 3:7 has [thanatephoros], deathbearing. Bruce
   considers these verses in Mark "a great lapse from the high level of
   Matthew's version of the farewell words of Jesus" and holds that
   "taking up venomous serpents and drinking deadly poison seem to
   introduce us into the twilight of apocryphal story." The great doubt
   concerning the genuineness of these verses (fairly conclusive proof
   against them in my opinion) renders it unwise to take these verses as
   the foundation for doctrine or practice unless supported by other and
   genuine portions of the N.T.

   16:19 Was received up into heaven [anelempthe eis ton ouranon]. First
   aorist passive indicative. Luke gives the fact of the Ascension twice
   in Gospel (Lu 24:50f.) and Ac 1:9-11. The Ascension in Mark took place
   after Jesus spoke to the disciples, not in Galilee (16:15-18), nor on
   the first or second Sunday evening in Jerusalem. We should not know
   when it took place nor where but for Luke who locates it on Olivet (Lu
   24:50) at the close of the forty days (Ac 1:3) and so after the return
   from Galilee (Mt 28:16). Sat down at the right hand of God [ekathisen
   ek dexiOn tou theou]. Swete notes that the author "passes beyond the
   field of history into that of theology," an early and most cherished
   belief (Ac 7:55f.; Ro 8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12;
   12:2; 1Pe 3:22; Re 3:21).

   16:20 The Lord working with them [tou kuriou sunergountos]. Genitive
   absolute. This participle not in Gospels elsewhere nor is [bebaiountos]
   nor the compound [epakolouthountOn], all in Paul's Epistles.
   [Pantacho-] once in Luke. Westcott and Hort give the alternative ending
   found in L: "And they announced briefly to Peter and those around him
   all the things enjoined. And after these things Jesus himself also sent
   forth through them from the east even unto the west the holy and
   incorruptible proclamation of the eternal salvation."
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]1:27   [2]2:24   [3]14:18   [4]29:9   [5]38:8   [6]49:23

   Exodus

   [7]3:3-6   [8]12:6   [9]21:17   [10]31:13

   Leviticus

   [11]18:16   [12]19:18   [13]20:9   [14]20:21

   Deuteronomy

   [15]6:4   [16]19:15   [17]24:1   [18]25:4   [19]25:5

   1 Samuel

   [20]15:22   [21]21:2   [22]22:20   [23]22:29

   2 Samuel

   [24]8:17   [25]8:17

   1 Chronicles

   [26]18:16

   Esther

   [27]2:9   [28]5:3

   Job

   [29]38:1

   Psalms

   [30]4:9   [31]90:13   [32]110:1   [33]118:22

   Isaiah

   [34]6:9   [35]13:9   [36]40:3   [37]56:7   [38]61:1   [39]66:24

   Jeremiah

   [40]7:11

   Ezekiel

   [41]32:7

   Daniel

   [42]11:30   [43]12:1

   Hosea

   [44]2:21

   Joel

   [45]2:1   [46]10

   Amos

   [47]8:9

   Jonah

   [48]1:4

   Zephaniah

   [49]1:14-16

   Zechariah

   [50]11:12   [51]12:12   [52]13:2

   Malachi

   [53]3:1   [54]3:5

   Matthew

   [55]3:2   [56]3:2   [57]3:4   [58]3:4   [59]3:11   [60]3:11
   [61]3:16   [62]3:16   [63]3:17   [64]3:17   [65]4:1   [66]4:6
   [67]4:13-16   [68]4:18   [69]4:18   [70]4:21   [71]4:22   [72]4:22
   [73]4:24   [74]4:24   [75]5:1   [76]5:13   [77]5:22   [78]5:31
   [79]5:41   [80]6:12   [81]6:14   [82]6:22   [83]6:25   [84]7:2
   [85]7:29   [86]8:10   [87]8:14   [88]8:15   [89]8:20   [90]8:24
   [91]8:24   [92]8:24   [93]8:25   [94]8:26   [95]8:27   [96]8:27
   [97]8:27   [98]8:28   [99]8:29   [100]8:29   [101]8:29   [102]8:29
   [103]8:29   [104]8:32   [105]8:32   [106]8:34   [107]9:2   [108]9:2
   [109]9:3   [110]9:3   [111]9:4   [112]9:6   [113]9:6   [114]9:14-17
   [115]9:16   [116]9:17   [117]9:18   [118]9:20   [119]9:23   [120]9:24
   [121]9:26   [122]9:30   [123]9:30   [124]9:32-34   [125]9:36
   [126]10:1   [127]10:1-4   [128]10:1-4   [129]10:5   [130]10:7
   [131]10:10   [132]10:10   [133]10:10   [134]10:11   [135]10:25
   [136]10:41   [137]12:1   [138]12:1-7   [139]12:8   [140]12:9-14
   [141]12:10   [142]12:15   [143]12:23   [144]12:24   [145]12:27
   [146]12:30   [147]12:39-41   [148]12:41   [149]13   [150]13
   [151]13:1   [152]13:7   [153]13:11   [154]13:11   [155]13:11
   [156]13:13   [157]13:13   [158]13:15   [159]13:15   [160]13:19
   [161]13:19   [162]13:23   [163]13:23   [164]13:31   [165]13:32
   [166]13:33   [167]13:34   [168]13:51   [169]13:54   [170]13:54-58
   [171]13:55   [172]13:56   [173]13:57   [174]13:57   [175]14:1
   [176]14:1-12   [177]14:3-12   [178]14:6   [179]14:7   [180]14:8
   [181]14:12   [182]14:12   [183]14:14   [184]14:15   [185]14:15
   [186]14:15   [187]14:16   [188]14:20   [189]14:21   [190]14:22
   [191]14:22   [192]14:23   [193]14:23   [194]14:33   [195]15:2
   [196]15:5   [197]15:6   [198]15:7   [199]15:11   [200]15:12
   [201]15:15   [202]15:16   [203]15:21   [204]15:21   [205]15:21
   [206]15:24   [207]15:27   [208]15:32   [209]15:34   [210]15:39
   [211]15:39   [212]15:39   [213]16:1   [214]16:1   [215]16:3
   [216]16:4   [217]16:4   [218]16:7   [219]16:8-11   [220]16:9
   [221]16:12   [222]16:13   [223]16:13   [224]16:14   [225]16:16
   [226]16:16   [227]16:16   [228]16:17   [229]16:17   [230]16:18
   [231]16:19   [232]16:20   [233]16:21   [234]16:21   [235]16:21
   [236]16:21   [237]16:23   [238]16:23   [239]16:24   [240]16:25
   [241]16:25   [242]16:26   [243]16:26   [244]16:27   [245]16:27
   [246]17:1-7   [247]17:2   [248]17:2   [249]17:4   [250]17:5
   [251]17:6   [252]17:7   [253]17:10-13   [254]17:14-20   [255]17:16
   [256]17:19   [257]17:19   [258]17:20   [259]17:20   [260]17:23
   [261]17:23   [262]18:1   [263]18:1   [264]18:1-35   [265]18:2
   [266]18:5   [267]18:6   [268]18:7   [269]18:8   [270]18:9   [271]18:9
   [272]18:17   [273]18:28   [274]19:1   [275]19:1-12   [276]19:7
   [277]19:7   [278]19:9   [279]19:13   [280]19:13-15   [281]19:16
   [282]19:17   [283]19:20   [284]19:22   [285]19:23   [286]19:24
   [287]19:25   [288]19:26   [289]19:27   [290]19:28   [291]19:28
   [292]19:30   [293]20:20   [294]20:20   [295]20:20-28   [296]20:21
   [297]20:22   [298]20:23-27   [299]20:29   [300]20:30   [301]20:31
   [302]20:31   [303]20:32   [304]20:33   [305]21:1   [306]21:2
   [307]21:3   [308]21:3   [309]21:4-9   [310]21:7   [311]21:9
   [312]21:10-17   [313]21:12   [314]21:12   [315]21:15   [316]21:17
   [317]21:19   [318]21:20   [319]21:21   [320]21:23   [321]21:23-27
   [322]21:26   [323]21:28-32   [324]21:33   [325]21:33-46   [326]21:35
   [327]21:37   [328]21:42   [329]21:43-45   [330]22:1-14   [331]22:1-14
   [332]22:12   [333]22:15   [334]22:16   [335]22:16-22   [336]22:17
   [337]22:23-33   [338]22:30   [339]22:30   [340]22:34   [341]22:34
   [342]22:35   [343]22:36   [344]22:40   [345]22:41   [346]22:43
   [347]22:45   [348]22:69   [349]23   [350]23   [351]23:1   [352]23:8
   [353]24:1   [354]24:1-51   [355]24:3   [356]24:3   [357]24:4
   [358]24:5   [359]24:5-8   [360]24:6   [361]24:15   [362]24:15
   [363]24:16-25   [364]24:17   [365]24:24   [366]24:28   [367]24:29-31
   [368]24:32-36   [369]24:36   [370]24:36   [371]24:43-25:46
   [372]26:1-5   [373]26:2   [374]26:3   [375]26:6   [376]26:6-13
   [377]26:7   [378]26:8   [379]26:11   [380]26:12   [381]26:13
   [382]26:15   [383]26:17   [384]26:17   [385]26:21-24   [386]26:26-29
   [387]26:30   [388]26:33   [389]26:35   [390]26:36   [391]26:37
   [392]26:39   [393]26:39   [394]26:41   [395]26:45   [396]26:47
   [397]26:47   [398]26:47-56   [399]26:52   [400]26:53   [401]26:58
   [402]26:59-67   [403]26:64-67   [404]26:67   [405]26:67   [406]26:69
   [407]26:69-75   [408]26:71   [409]26:73   [410]26:73   [411]26:74
   [412]26:75   [413]26:75   [414]27:2   [415]27:6   [416]27:15
   [417]27:17   [418]27:17   [419]27:20   [420]27:22   [421]27:23
   [422]27:26   [423]27:27   [424]27:27   [425]27:32   [426]27:32
   [427]27:32   [428]27:33   [429]27:34   [430]27:35-44   [431]27:37
   [432]27:45   [433]27:45   [434]27:49   [435]27:50   [436]27:54
   [437]27:54   [438]27:55   [439]27:56   [440]27:57   [441]27:57
   [442]27:57   [443]27:57-60   [444]27:59   [445]27:59   [446]27:59
   [447]27:61   [448]28   [449]28:1   [450]28:2   [451]28:3   [452]28:5
   [453]28:5   [454]28:6   [455]28:7   [456]28:7   [457]28:7
   [458]28:16   [459]28:16-20   [460]28:17

   Mark

   [461]1:2   [462]1:5   [463]1:9   [464]1:9   [465]1:10   [466]1:10
   [467]1:11   [468]1:12   [469]1:15   [470]1:16   [471]1:20   [472]1:24
   [473]1:24   [474]1:25   [475]1:26   [476]1:26   [477]1:29   [478]1:32
   [479]1:34   [480]1:39   [481]1:40   [482]1:43   [483]1:44   [484]2:1
   [485]2:2   [486]2:4   [487]2:8   [488]2:9   [489]2:11   [490]2:12
   [491]2:13   [492]2:15   [493]2:16   [494]3:5   [495]3:5   [496]3:5
   [497]3:5   [498]3:6   [499]3:6   [500]3:6   [501]3:7   [502]3:7-9
   [503]3:10   [504]3:11   [505]3:19   [506]3:21   [507]3:21   [508]3:21
   [509]3:22   [510]3:23   [511]3:30   [512]3:31   [513]3:31   [514]3:31
   [515]3:34   [516]3:34   [517]3:34   [518]4:1-34   [519]4:2   [520]4:7
   [521]4:9   [522]4:9   [523]4:10   [524]4:11   [525]4:12   [526]4:12
   [527]4:21   [528]4:26-29   [529]4:32   [530]4:33   [531]4:34
   [532]5:1-43   [533]5:8   [534]5:13   [535]5:24   [536]5:29
   [537]5:31   [538]5:34   [539]5:37   [540]5:37   [541]6:1-6   [542]6:7
   [543]6:7   [544]6:12   [545]6:12   [546]6:14-29   [547]6:20
   [548]6:20   [549]6:31   [550]6:32   [551]6:35   [552]6:37   [553]6:39
   [554]6:39   [555]6:45   [556]6:46   [557]6:46   [558]6:47   [559]6:52
   [560]6:56   [561]6:56   [562]7:5   [563]7:9   [564]7:9   [565]7:9
   [566]7:13   [567]7:18   [568]7:24   [569]7:24   [570]7:24   [571]7:26
   [572]7:27   [573]7:29   [574]7:31   [575]7:31-37   [576]7:34
   [577]8:11   [578]8:15   [579]8:17   [580]8:17   [581]8:17
   [582]8:17-20   [583]8:19   [584]8:22-26   [585]8:23   [586]8:26
   [587]8:29   [588]8:31   [589]8:31   [590]8:31   [591]8:31   [592]8:32
   [593]8:33   [594]8:37   [595]8:38   [596]8:38   [597]8:311   [598]9:1
   [599]9:1   [600]9:1   [601]9:1   [602]9:1-50   [603]9:1-50   [604]9:2
   [605]9:2   [606]9:5   [607]9:6   [608]9:8   [609]9:10   [610]9:11
   [611]9:13   [612]9:14-29   [613]9:15   [614]9:18   [615]9:20
   [616]9:21   [617]9:22   [618]9:25   [619]9:26   [620]9:27   [621]9:30
   [622]9:31   [623]9:34   [624]9:36   [625]9:37   [626]9:42   [627]9:44
   [628]9:48   [629]10:1   [630]10:1-52   [631]10:1-52   [632]10:10
   [633]10:10   [634]10:11   [635]10:13-16   [636]10:23   [637]10:26
   [638]10:32   [639]10:33-45   [640]10:35   [641]10:39   [642]10:39
   [643]10:39   [644]10:39   [645]10:39   [646]10:39   [647]10:39-45
   [648]10:43   [649]10:45   [650]11:11   [651]11:19   [652]11:27
   [653]11:29   [654]11:31   [655]11:38   [656]12:10   [657]12:13
   [658]13:1-37   [659]13:6-7   [660]13:14-22   [661]13:24-27
   [662]13:28-32   [663]13:32   [664]13:35   [665]14:1   [666]14:2
   [667]14:5   [668]14:12   [669]14:30   [670]14:34   [671]14:36
   [672]14:38-40   [673]14:41   [674]14:54   [675]14:54   [676]14:55-57
   [677]14:57   [678]14:59   [679]14:67   [680]14:67   [681]14:68
   [682]14:70   [683]14:70   [684]14:72   [685]14:72   [686]14:72
   [687]14:72   [688]15:1   [689]15:9   [690]15:10   [691]15:14
   [692]15:16   [693]15:19   [694]15:24-32   [695]15:25   [696]15:39
   [697]15:40   [698]15:40   [699]15:40   [700]15:44   [701]15:46
   [702]15:47   [703]16:1   [704]16:1-20   [705]16:2   [706]16:2
   [707]16:2   [708]16:4   [709]16:5   [710]16:7   [711]16:9-20
   [712]16:11   [713]16:12   [714]16:14   [715]16:15   [716]16:15-18
   [717]16:16   [718]16:20   [719]18:34

   Luke

   [720]2:7   [721]2:25   [722]2:27   [723]2:28   [724]2:38
   [725]2:41-50   [726]3:16   [727]3:21   [728]3:22   [729]3:22
   [730]4:14   [731]4:16   [732]4:16-31   [733]4:16-31   [734]4:18
   [735]4:20   [736]4:21   [737]4:21   [738]4:26-31   [739]4:32
   [740]4:32   [741]4:35   [742]4:40   [743]5:7   [744]5:7   [745]5:10
   [746]5:11   [747]5:11   [748]5:12   [749]5:14   [750]5:15   [751]5:18
   [752]5:19   [753]5:19   [754]5:20   [755]5:21   [756]5:22   [757]5:24
   [758]5:24   [759]5:25   [760]5:26   [761]5:26   [762]5:29   [763]5:30
   [764]5:32   [765]5:36   [766]5:37   [767]5:37   [768]6:1   [769]6:5
   [770]6:6   [771]6:10   [772]6:11   [773]6:12   [774]6:13   [775]6:13
   [776]6:13-16   [777]6:14   [778]6:15   [779]6:17   [780]6:24
   [781]6:38   [782]7:6   [783]7:9   [784]7:11-17   [785]7:21
   [786]7:22   [787]7:33-35   [788]7:36-50   [789]8:1-3   [790]8:2
   [791]8:5-9   [792]8:10   [793]8:10   [794]8:10   [795]8:11
   [796]8:12   [797]8:14   [798]8:15   [799]8:15-17   [800]8:16
   [801]8:17   [802]8:17   [803]8:17   [804]8:17   [805]8:22   [806]8:23
   [807]8:24   [808]8:24   [809]8:26   [810]8:27   [811]8:27   [812]8:30
   [813]8:33   [814]8:35   [815]8:42   [816]8:43   [817]8:44   [818]8:46
   [819]8:49   [820]8:50   [821]8:53   [822]8:56   [823]9:1   [824]9:1
   [825]9:3   [826]9:4   [827]9:5   [828]9:5   [829]9:7   [830]9:7-9
   [831]9:8   [832]9:10   [833]9:10   [834]9:10   [835]9:11   [836]9:12
   [837]9:13   [838]9:18   [839]9:20   [840]9:20   [841]9:22   [842]9:22
   [843]9:27   [844]9:27   [845]9:29   [846]9:32   [847]9:34   [848]9:36
   [849]9:37-43   [850]9:40   [851]9:42   [852]9:45   [853]9:47
   [854]9:47   [855]9:57-18:14   [856]10:7   [857]10:18   [858]10:19
   [859]10:34   [860]11:32   [861]11:33   [862]12:50   [863]12:52
   [864]13:18   [865]13:33   [866]14:25   [867]15:12   [868]17:6
   [869]17:11   [870]18:15   [871]18:19   [872]18:22   [873]18:24
   [874]18:35   [875]18:35   [876]18:39   [877]18:39   [878]18:40
   [879]18:41   [880]19:29   [881]19:30   [882]19:30   [883]19:30
   [884]19:33   [885]19:39-55   [886]19:40   [887]20:1   [888]20:6
   [889]20:9-19   [890]20:13   [891]20:14   [892]20:20   [893]20:23
   [894]20:27   [895]20:29   [896]20:35   [897]20:36   [898]20:37
   [899]20:39   [900]20:45-47   [901]21:5   [902]21:5-36   [903]21:7
   [904]21:20   [905]21:37   [906]22:2   [907]22:6   [908]22:7
   [909]22:8   [910]22:12   [911]22:15   [912]22:17-20   [913]22:24
   [914]22:24   [915]22:30   [916]22:42   [917]22:54   [918]22:59
   [919]22:61   [920]22:63   [921]22:64   [922]22:66-71   [923]23:2
   [924]23:21   [925]23:37   [926]23:39-43   [927]23:44   [928]23:49
   [929]23:51   [930]23:51   [931]23:53   [932]23:53   [933]23:53
   [934]23:53   [935]23:54   [936]23:56   [937]23:56   [938]24
   [939]24:1   [940]24:2   [941]24:3   [942]24:4   [943]24:4   [944]24:5
   [945]24:11   [946]24:13   [947]24:13-32   [948]24:16   [949]24:33
   [950]24:33-35   [951]24:34   [952]24:34   [953]24:38-43
   [954]24:44-49   [955]24:50   [956]24:50

   John

   [957]1:6   [958]1:23   [959]1:32   [960]1:41   [961]1:42   [962]2:14
   [963]2:19   [964]3:29   [965]4:1-4   [966]4:26   [967]4:29
   [968]4:38   [969]4:44   [970]5:18   [971]5:22   [972]6:4   [973]6:5
   [974]6:8   [975]6:14   [976]6:15   [977]6:16   [978]6:17   [979]6:18
   [980]6:41   [981]6:69   [982]6:69   [983]7:1-11:57   [984]7:5
   [985]7:5   [986]7:30   [987]7:41   [988]7:50   [989]8:20   [990]10:41
   [991]11:16   [992]11:38   [993]11:54   [994]11:57   [995]12:3
   [996]12:4   [997]12:5   [998]12:13   [999]12:23   [1000]12:27
   [1001]13:1   [1002]13:10   [1003]13:16   [1004]14   [1005]14:1
   [1006]15:6   [1007]16:12   [1008]18:3   [1009]18:4-9   [1010]18:10
   [1011]18:10   [1012]18:12   [1013]18:18   [1014]18:24   [1015]18:25
   [1016]18:25   [1017]18:26   [1018]18:28   [1019]18:28-32
   [1020]18:33   [1021]18:34-37   [1022]19:14   [1023]19:19
   [1024]19:31   [1025]19:31-37   [1026]19:35   [1027]19:37
   [1028]19:37   [1029]19:39   [1030]19:40   [1031]19:40   [1032]19:40
   [1033]19:41   [1034]20:1   [1035]20:1-10   [1036]20:7
   [1037]20:11-18   [1038]20:16   [1039]20:21-23   [1040]20:24
   [1041]21:2

   Acts

   [1042]1:3   [1043]1:3-8   [1044]1:9-11   [1045]1:13   [1046]1:16
   [1047]2:3   [1048]2:15-21   [1049]3:1-5:42   [1050]7:55   [1051]8:19
   [1052]8:22   [1053]9:11   [1054]10:14   [1055]10:14-16   [1056]10:15
   [1057]10:46   [1058]11:3   [1059]11:28   [1060]12:10   [1061]12:12
   [1062]13:44   [1063]14:14   [1064]17:27   [1065]19:6   [1066]19:13
   [1067]19:28   [1068]19:39   [1069]20:1   [1070]20:15   [1071]20:21
   [1072]20:34   [1073]22:24   [1074]25:13   [1075]26:24   [1076]27:9
   [1077]28:3

   Romans

   [1078]2:9   [1079]3:22   [1080]3:26   [1081]6:3-6   [1082]6:4
   [1083]8:9   [1084]8:34   [1085]9:33   [1086]16:13

   1 Corinthians

   [1087]1:12   [1088]5:6   [1089]5:11   [1090]9:5   [1091]9:9
   [1092]11:23-26   [1093]12:28   [1094]13:1   [1095]14:1-40
   [1096]15:4   [1097]15:5   [1098]15:5   [1099]15:29   [1100]15:34

   2 Corinthians

   [1101]5:1   [1102]5:13   [1103]5:21   [1104]8:23   [1105]10:7
   [1106]11:5

   Galatians

   [1107]1:1   [1108]1:11   [1109]2:26   [1110]3:15   [1111]3:17
   [1112]4:4   [1113]4:6   [1114]6:14

   Ephesians

   [1115]1:10   [1116]1:20

   Philippians

   [1117]1:13   [1118]1:23   [1119]1:23   [1120]2:25   [1121]4:15
   [1122]4:17   [1123]4:18

   Colossians

   [1124]1:6   [1125]1:23   [1126]2:11   [1127]2:12   [1128]3:1

   1 Timothy

   [1129]2:6   [1130]5:18

   Titus

   [1131]1:11

   Hebrews

   [1132]1:3   [1133]3:11   [1134]4:3   [1135]4:5   [1136]5:7
   [1137]5:8   [1138]6:9   [1139]8:1   [1140]9:11   [1141]10:12
   [1142]11:26   [1143]12:2

   James

   [1144]1:11   [1145]3:7   [1146]5:1   [1147]5:14

   1 Peter

   [1148]2:7   [1149]2:8   [1150]3:22

   2 Peter

   [1151]1:20   [1152]1:21

   Jude

   [1153]1:13

   Revelation

   [1154]3:21   [1155]4   [1156]6:15   [1157]9:1   [1158]18:23
   [1159]21:14   [1160]21:15

   1 Maccabees

   [1161]1:54

   2 Maccabees

   [1162]5:19   [1163]9:11
     __________________________________________________________________

Index of Scripture Commentary

   Mark

   [1164]1   [1165]2   [1166]3   [1167]4   [1168]5   [1169]6   [1170]7
   [1171]8   [1172]9   [1173]10   [1174]11   [1175]12   [1176]13
   [1177]14   [1178]15   [1179]16
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

   1. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Gen&scrCh=1&scrV=27#xi-p3.2
   2. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Gen&scrCh=2&scrV=24#xi-p4.3
   3. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Gen&scrCh=14&scrV=18#vi-p7.3
   4. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Gen&scrCh=29&scrV=9#vi-p27.2
   5. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Gen&scrCh=38&scrV=8#xiii-p15.2
   6. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Gen&scrCh=49&scrV=23#vii-p16.1
   7. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Exod&scrCh=3&scrV=3#xiii-p21.2
   8. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Exod&scrCh=12&scrV=6#xv-p9.1
   9. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Exod&scrCh=21&scrV=17#viii-p7.2
  10. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Exod&scrCh=31&scrV=13#iii-p20.2
  11. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Lev&scrCh=18&scrV=16#vii-p15.1
  12. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Lev&scrCh=19&scrV=18#xiii-p23.6
  13. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Lev&scrCh=20&scrV=9#viii-p7.3
  14. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Lev&scrCh=20&scrV=21#vii-p15.1
  15. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Deut&scrCh=6&scrV=4#xiii-p23.5
  16. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Deut&scrCh=19&scrV=15#xv-p35.1
  17. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Deut&scrCh=24&scrV=1#xi-p3.1
  18. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Deut&scrCh=25&scrV=4#ii-p22.1
  19. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Deut&scrCh=25&scrV=5#xiii-p15.3
  20. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=1Sam&scrCh=15&scrV=22#xiii-p24.1
  21. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=1Sam&scrCh=21&scrV=2#iii-p19.2
  22. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=1Sam&scrCh=22&scrV=20#iii-p19.3
  23. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=1Sam&scrCh=22&scrV=29#iii-p19.4
  24. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=2Sam&scrCh=8&scrV=17#iii-p19.1
  25. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=2Sam&scrCh=8&scrV=17#iii-p19.5
  26. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=1Chr&scrCh=18&scrV=16#iii-p19.6
  27. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Esth&scrCh=2&scrV=9#vii-p20.1
  28. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Esth&scrCh=5&scrV=3#vii-p20.2
  29. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Job&scrCh=38&scrV=1#v-p29.3
  30. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Ps&scrCh=4&scrV=9#xv-p14.1
  31. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Ps&scrCh=90&scrV=13#ii-p12.1
  32. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Ps&scrCh=110&scrV=1#xiii-p26.5
  33. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Ps&scrCh=118&scrV=22#xiii-p7.4
  34. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Isa&scrCh=6&scrV=9#v-p6.8
  35. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Isa&scrCh=13&scrV=9#xiv-p17.1
  36. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Isa&scrCh=40&scrV=3#ii-p2.2
  37. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Isa&scrCh=56&scrV=7#xii-p14.1
  38. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Isa&scrCh=61&scrV=1#xi-p39.5
  39. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Isa&scrCh=66&scrV=24#x-p39.1
  40. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Jer&scrCh=7&scrV=11#xii-p14.2
  41. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Ezek&scrCh=32&scrV=7#xiv-p17.2
  42. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Dan&scrCh=11&scrV=30#xv-p4.4
  43. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Dan&scrCh=12&scrV=1#xiv-p13.1
  44. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Hos&scrCh=2&scrV=21#iii-p15.2
  45. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Joel&scrCh=2&scrV=1#xiv-p17.3
  46. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Joel&scrCh=10&scrV=0#xiv-p17.3
  47. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Amos&scrCh=8&scrV=9#xiv-p17.4
  48. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Jonah&scrCh=1&scrV=4#v-p29.4
  49. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Zeph&scrCh=1&scrV=14#xiv-p17.5
  50. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Zech&scrCh=11&scrV=12#xv-p8.3
  51. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Zech&scrCh=12&scrV=12#xiv-p17.6
  52. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Zech&scrCh=13&scrV=2#ii-p20.2
  53. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Mal&scrCh=3&scrV=1#ii-p2.1
  54. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Mal&scrCh=3&scrV=5#x-p9.2
  55. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=3&scrV=2#ii-p4.4
  56. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=3&scrV=2#vii-p10.1
  57. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=3&scrV=4#ii-p6.1
  58. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=3&scrV=4#ii-p6.2
  59. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=3&scrV=11#ii-p8.2
  60. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=3&scrV=11#xi-p35.3
  61. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=3&scrV=16#ii-p4.5
  62. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=3&scrV=16#ii-p9.2
  63. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=3&scrV=17#ii-p10.2
  64. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=3&scrV=17#xiii-p4.3
  65. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=4&scrV=1#xi-p2.3
  66. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=4&scrV=6#ii-p12.2
  67. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=4&scrV=13#ii-p18.2
  68. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=4&scrV=18#ii-p14.1
  69. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=4&scrV=18#iii-p10.1
  70. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=4&scrV=21#ii-p16.1
  71. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=4&scrV=22#ii-p17.2
  72. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=4&scrV=22#xi-p21.3
  73. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=4&scrV=24#ii-p28.1
  74. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=4&scrV=24#vii-p40.2
  75. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=5&scrV=1#iv-p12.1
  76. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=5&scrV=13#x-p40.1
  77. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=5&scrV=22#vii-p2.1
  78. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=5&scrV=31#xi-p2.4
  79. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=5&scrV=41#xvi-p18.2
  80. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=6&scrV=12#xii-p22.2
  81. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=6&scrV=14#xii-p22.2
  82. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=6&scrV=22#xv-p27.1
  83. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=6&scrV=25#xiv-p9.1
  84. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=7&scrV=2#v-p16.2
  85. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=7&scrV=29#ii-p19.4
  86. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=8&scrV=10#vii-p4.1
  87. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=8&scrV=14#ii-p26.1
  88. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=8&scrV=15#xiii-p29.5
  89. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=8&scrV=20#v-p24.2
  90. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=8&scrV=24#v-p29.1
  91. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=8&scrV=24#v-p29.5
  92. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=8&scrV=24#v-p30.1
  93. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=8&scrV=25#v-p30.2
  94. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=8&scrV=26#v-p31.1
  95. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=8&scrV=27#vi-p1.2
  96. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=8&scrV=27#vi-p2.2
  97. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=8&scrV=27#v-p33.1
  98. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=8&scrV=28#vi-p2.4
  99. file:///ccel/r/robertson_at/wp_mark/cache/wp_mark.html3?scrBook=Matt&scrCh=8&scrV=29#ii-p29.2
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