Mark 3:5

5. [414][415][416][417][418] etc. omit ὑγιὴς ὡς ἡ ἄλλη, which comes from Matthew 12:13 and has little support here.

[414] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911.

[415] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.
[416] 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 Gospel, ending at Mark 16:8. Photographic facsimile, 1889.

[417] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31; Mark 8:5 to Mark 12:29; Mark 13:19 to Mark 16:20. In the National Library at Paris.

[418] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

5. περιβλεψάμενος. Mk five times mentions the fact of Christ’s “looking round” on those who were near Him (here, Mark 3:34; Mark 5:32; Mark 10:23; Mark 11:11), and only once (Mark 9:8) does he record this of anyone else. Excepting Lk. in this passage, no other N.T. writer uses the verb. There was someone who remembered this frequent looking round. Cf. Mark 10:21; Mark 10:27. Here He may have looked round to see if anyone would answer His question; and hence His anger when He found that no one had the moral courage to do so. On the combination of participles see Mark 1:15.

μετʼ ὀργῆς, συνλυπούμενος. Peculiar to Mk. Nowhere else is anger attributed to Jesus; but see Mark 10:14 and cf. Revelation 6:16-17. He was “not easily provoked.” The anger accompanied the look (μετά as in Hebrews 12:17), and the momentary (aor.) glance of anger is contrasted with their continued silence and His continued grief. Anger may be a duty (Ephesians 4:26), and Christ’s anger is never personal. His love is sometimes personal (Mark 10:21; John 11:5), but not His wrath. Mk’s fondness for detail is here conspicuous; also his readiness to record the human emotions of the Messiah: σπλαγχνισθείς (Mark 1:41), ἐμβριμησάμενος (Mark 1:43), ἐστέναξεν (Mark 7:34), ἀναστενάξας (Mark 8:12), ἠγανάκτησεν (Mark 10:14), ἐμβλέψας αὐτῷ ἠγάπησεν αὐτόν (Mark 10:21). The pres. part. συνλυπούμενος expresses lasting distress; but the συν- can hardly point to sympathy with those who had the πώρωσις, for they felt no λύπη. It points rather to the inwardness and intensity of the distress; see on Mark 4:7 and cf. σύνοιδα, συνείδησις, συντηρέω, συνκύπτω, συνκαλύπτω. The compound is found here only in N.T.

ἐπὶ τῇ πωρώσει. Vulg., A.V., and R.V. fluctuate as to the rendering of this noun and the cognate πωρόω. Vulg. nearly everywhere prefers the idea of blindness; caecitas, caecatum, excaecati, obcaecatum, and once (2 Corinthians 3:14) obtunsi. Here A.V. has “hardness,” with “blindness” in the margin; R.V. has “hardening.” Ephesians 4:18, A.V. has “blindness,” with “hardness” in the margin; R.V. has “hardening.” Romans 11:7; Romans 11:25, A.V. has “blinded” and “blindness,” with “hardened” and “hardness” in the margin; R.V. has “hardened” and “hardening.” Mark 6:52; Mark 8:17, both have “hardened.” In all these places both renderings are possible, but in some “blindness” or “blinded” seems to be preferable; see on 2 Corinthians 3:14. Here and elsewhere πήρωσις or πηρόω is found as a variant, but everywhere the evidence for πώρωσις or πωρόω is decisive. See Sanday and Headlam on Romans 11:7; J. A. Robinson on Ephesians 4:18. Mt. omits the look, the anger, and the grief, probably as suggesting a low conception of Christ; cf. Mark 6:56; Mark 8:12; Mark 10:14; Mark 10:21. Loisy admits that these very human details, qui n’ont aucune signification pour la Christologie, give the impression of coming from an eye-witness.

ἐξέτεινεν. The man’s obedience proved his faith, and the wish and endeavour to obey won the power to obey.

ἀπεκατεστάθη. The cure was immediate and complete. Cf. Mark 8:25 and note the double augment, which this verb always has in N.T. Here [582][583][584][585][586][587][588] against [589] In the Testaments (Symeon ii. 13) a withered hand is restored, and the same verb is used as here.

[582] 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.

[583] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.
[584] 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 Gospel, ending at Mark 16:8. Photographic facsimile, 1889.

[585] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one.

[586] Codex Guelpherbytanus. 6th cent. Contains Mark 1:2-11; Mark 3:5-17; Mark 14:13-24; Mark 14:48-61; Mark 15:12-37.

[587] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[588] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[589] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.