1–12. HEALING OF A PARALYTIC AT CAPERNAUM. THE FORGIVENESS OF SINS Matthew 9:1-8; Luke 5:17-26 This incident gives the dominant thought to a group of narratives which record the hostile criticisms of the Scribes and Pharisees (Mark 2:1 to Mark 3:6). It comes after—we do not know how long after—the... [ Continue Reading ]
ΚΑῚ ΕἸΣΕΛΘῺΝ ΠΆΛΙΝ. Unless ἠκούσθη is personal, to which Blass, § 72. 4, with hesitation inclines, εἰσελθών is a _nom. pend._ [368][369] Latt. Syrr. Goth. smooth the constr. by reading εἰσῆλθεν … καὶ ἠκούσθη. If ἠκούσθη is personal, the constr. is not broken: _And having entered again into_ [370]_ H... [ Continue Reading ]
2. [226][227][228] 33 and versions omit εὐθύς. [226] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [227] Codex Vaticanus. 4th cent., but perha... [ Continue Reading ]
ΠΑΡΑΛΥΤΙΚΌΝ. Lk., as usual (Acts 8:7; Acts 9:33), has the more classical παραλελυμένος. ΑἸΡΌΜΕΝΟΝ ὙΠῸ ΤΕΣΣΆΡΩΝ. Mk alone has this detail. There is perhaps design in using the same verb of his being carried and of his carrying his bed (Mark 2:9; Mark 2:11-12), a point which Lk. makes clearer by sayi... [ Continue Reading ]
ΠΡΟΣΕΝΈΓΚΑΙ ([229][230][231] 33) rather than προσεγγίσαι ([232][233][234][235][236]). [229] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [230... [ Continue Reading ]
ΚΑῚ ἸΔΏΝ ([237][238][239] rather than ἰδὼν δἑ: cf. Mark 1:14; Mark 1:28. ἈΦΊΕΝΤΑΙ ([240] 33, Latt. Syrr. Goth., Orig.) rather than ἀφέωνται ([241][242][243][244][245] etc.), which may come from Luke 5:20; Matthew 9:2; Matthew 9:5 has ἀφίενται. So also here Mark 2:9, where [246] joins [247] ΣΟΥ ΑἹ ἉΜ... [ Continue Reading ]
ΤΙΝΕΣ ΤΩ͂Ν ΓΡΑΜΜΑΤΈΩΝ. See on Mark 1:22. The first appearance of the Scribes in Mk, but Mt. (Mark 2:4) has them in connexion with the Magi. ΚΑΘΉΜΕΝΟΙ. Lk. preserves this graphic detail and adds that they had come “out of every village of Galilee and Judaea and from Jerusalem.” That is popular hyperb... [ Continue Reading ]
ΛΑΛΕΙ͂; ΒΛΑΣΦΗΜΕΙ͂ ([257][258][259][260] rather than λαλεῖ βλασφημίας ([261][262][263] etc.). [257] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 191... [ Continue Reading ]
ΚΑῚ ΕΥ̓ΘῪΣ ἘΠΙΓΝΟῪΣ Κ.Τ.Λ. Mk alone states that Christ knew instantaneously, and that it was in His spirit that He did so. It was in the higher part of His human nature (Mark 8:12), in which He had communion with the Father, that Jesus possessed this supernatural knowledge (John 2:25). In John 11:33... [ Continue Reading ]
ἘΓΕΊΡΟΝ ([264][265] may be original, but it looks like a correction of the intrans. ἔγειρε. Mt. and Lk. have ἔγειρε here, and all three have ἔγειρε at Mark 2:11. [264] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V... [ Continue Reading ]
ἘΞΟΥΣΊΑΝ ἜΧΕΙ. _Hath authority_. God has the power, and has given authority to the Son of Man to exercise it (John 5:27; John 5:30). Ὁ ΥἹῸΣ ΤΟΥ͂�. This remarkable expression is used 14 times by Mk. All of these are preserved in Mt., who adds 19, most of which have come from Q. The total for the four... [ Continue Reading ]
[266][267][268][269][270] 33 omit καί before ἆρον. [266] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [267] Codex Vaticanus. 4th cent., but p... [ Continue Reading ]
ἨΓΈΡΘΗ, ΚΑῚ ΕΥ̓ΘῪΣ ἌΡΑΣ … ἘΞΗ͂ΛΘΕΝ ἜΜΠΡΟΣΘΕΝ ΠΆΝΤΩΝ. Lk. substitutes three words, each of which is characteristic of his style, παραχρῆμα�, of which ἀναστάς is an improvement, showing that the man raised himself and was not raised by others, which ἠγέρθη might mean. See on Mark 5:29; Mark 10:52. Bot... [ Continue Reading ]
ἘΞΗ͂ΛΘΕΝ. From the house and the city; that He did so in order to escape from the concourse is conjecture. ΠΆΛΙΝ ΠΑΡᾺ Τ. ΘΆΛΑΣΣΑΝ. The πάλιν may be a mere mark of transition; or it may refer to a previous scene by the Lake, perhaps Mark 1:16, where παρὰ τ. θ. means “along the shore.” Here it would... [ Continue Reading ]
13, 14. THE CALL OF LEVI Matthew 9:9; Luke 5:27-28... [ Continue Reading ]
14. For Λευείν ([271]c[272][273][274] Λευίν ([275][276][277][278][279][280][281] Λευί ([282][283][284][285][286] 33), Λευεί ([287][288] [289] some cursives and Lat-Vet. have Ἰάκωβον. The Gospel of Peter _sub fin._ has Λευείς. Vulg. has _Leuin._ [271] Codex Sinaiticus. 4th cent. Discovered by Tische... [ Continue Reading ]
ΓΊΝΕΤΑΙ ([290][291][292] 33) rather than ἐγένετο ([293][294][295][296][297][298]). [290] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911. [291] C... [ Continue Reading ]
15–17. THE FEAST IN LEVI’S HOUSE Matthew 9:10-13; Luke 5:29-32... [ Continue Reading ]
ΓΡΑΜΜΑΤΕΙ͂Σ ΤΩ͂Ν ΦΑΡΙΣΑΊΩΝ ΚΑῚ ἸΣΌΝΤΕΣ ([299][300][301][302] 33) rather than γρ. καὶ οἱ Φαρισαῖοι ἰδόντες ([303][304][305][306]). ὍΤΙ ἘΣΘΊΕΙ ([307] 33) is probably to be preferred to ὅτι ἤσθιεν ([308][309][310] or αὐτὸν ἐσθίοντα ([311][312][313][314][315]). [299] Codex Sinaiticus. 4th cent. Discove... [ Continue Reading ]
[325][326][327][328][329][330][331][332] and versions omit εἰς μετάνοιαν, which comes from Luke 5:32. [325] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsim... [ Continue Reading ]
ΟἹ ΜΑΘΗΤΑῚ ἸΩΆΝΝΟΥ. They imitated the strictness of the Baptist’s life (cf. Luke 11:1) and _were fasting_ (R.V.), not “used to fast” (A.V.). It is the periphrastic tense again, as in Mark 1:6; Mark 1:33; Mark 2:6. John was in prison, so they could not ask him as to the difference of practice, and it... [ Continue Reading ]
18–22. THE QUESTION OF FASTING Matthew 9:14-17; Luke 5:33-39 Mt. is not wholly in agreement with Mk, but the discrepancy need not trouble us. It does not matter who put the question, or whether it arose out of the feast in Levi’s house, which may have lasted till the evening on which one of the tw... [ Continue Reading ]
ΜῊ ΔΎΝΑΝΤΑΙ; Like _num_, μή expects a negative reply. Blass § 75. 2; Winer, p. 641; cf. Mark 4:21; Matthew 26:25; Luke 6:39. In John 4:29; John 18:17; John 18:25, A.V. goes wrong on this point. The analogy of a wedding might come home to those whose master had declared his own relation to Jesus to b... [ Continue Reading ]
ἘΚΕΊΝΗΙ ΤΗ͂Ι ἩΜΈΡΑΙ ([333][334][335][336][337][338][339][340]) rather than ἐκείναις ταῖς ἡμέραις ([341], Latt.). [333] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photogra... [ Continue Reading ]
ΟΥ̓ΔΕῚΣ ἘΠΊΒΛΗΜΑ. This parable and its companion are a further reply to the criticism in Mark 2:18. All three have the pair in this connexion. Both parables set forth the truth that a new spirit requires a new form, and the second expresses it more strongly than the first. Possibly the allusion to a... [ Continue Reading ]
22. The text is much confused, but the reading which is best attested, and best explains variations, is ῥήξει ὁ οἶνος τοὺς�. This text is supported throughout by [342][343] joined in different details by other witnesses. After καινούς many witnesses add βλητέον (from Lk.); [344][345] omit. A few add... [ Continue Reading ]
ὉΔῸΣ ΠΟΙΕΙ͂Ν ΤΊΛΛΟΝΤΕΣ ([346][347][348][349][350][351][352]), supported by ὁδοποιεῖν τίλλοντες ([353][354][355] rather than τίλλειν ([356] Lat-Vet.). [346] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole... [ Continue Reading ]
23–28. PLUCKING CORN ON THE SABBATH Matthew 12:1-8; Luke 5:1-5... [ Continue Reading ]
ἜΛΕΓΟΝ. With Mk, conversation is a _process_, and he often introduces what was said by an imperf., without meaning that the remark was repeated. ἼΔΕ. “Behold,” “See.” Mt. has ἰδού, Lk. neither. They are attacking the Master through the disciples; He must be aware of what they are doing. In Lk. the... [ Continue Reading ]
ΛΈΓΕΙ ([357][358][359] 33) rather than ἔλεγεν ([360][361][362][363][364]), which looks like assimilation to the preceding ἔλεγον. [357] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Ma... [ Continue Reading ]
26. πῶς before εἰσῆλθεν should probably be omitted with [365][366] t. [367] Lat-Vet. Syr-Sin. omit ἐπὶ Ἀβιάθαρ�. [365] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole G... [ Continue Reading ]
ΚΑῚ ἜΛΕΓΕΝ ΑΥ̓ΤΟΙ͂Σ. This introductory formula may indicate that the cornfield incident is over, and that Mk is appending to it, as a sort of moral, a principle on which Christ used to insist. The formula is superfluous, if Mark 2:26-27 were spoken as a continuous utterance. ΤῸ ΣΆΒΒΑΤΟΝ ΔΙᾺ ΤῸΝ ἌΝΘΡ... [ Continue Reading ]
ὭΣΤΕ. Here, as in Mark 10:8, _c. indic_. If Mark 2:27 is omitted, the argument is incomplete. Mt. has γάρ, making the saying a premise rather than a conclusion. Lk. has neither. In all three, κύριος comes first with emphasis. The Sabbath has been given to mankind for their benefit; therefore the Rep... [ Continue Reading ]