{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/mar003.htm","path":"bib/cmt/vws/mar003.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/mar003.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nA withered hand (\u1f10\u03be\u03b7\u03c1\u03b1\u03bc\u03bc\u03ad\u03bd\u03b7\u03bd \u03c4\u1f74\u03bd \u03c7\u03b5\u1fd6\u03c1\u03b1)\nMore correctly Rev., his hand withered. The participle indicates that the withering was not congenital, but the result of accident or disease. Luke says his right hand.\nThey watched (\u03c0\u03b1\u03c1\u03b5\u03c4\u03ae\u03c1\u03bf\u03c5\u03bd)\nImperfect tense. They kept watching. The compound verb, with \u03c0\u03b1\u03c1\u03ac, by the side of, means to watch carefully or closely, as one who dogs another's steps, keeping beside or near him. Wyc., They aspieden him: i.e., played the spy. On \u03c4\u03b7\u03c1\u03ad\u03c9, to watch, see on Joh 17:12.\nHe would heal (\u03b8\u03b5\u03c1\u03b1\u03c0\u03b5\u03cd\u03c3\u03b5\u03b9)\nFuture tense: whether he will heal, the reader being placed at the time of the watching, and looking forward to the future.\nStand forth (\u1f14\u03b3\u03b5\u03b9\u03c1\u03b5 \u03b5\u1f30\u03c2 \u03c4\u1f78 \u03bc\u03ad\u03c3\u03bf\u03bd)\nLit., rise into the midst. So Wyc., Rise into the middle. Tynd., Arise into stand in the midst.\nBeing grieved (\u03c3\u03c5\u03bb\u03bb\u03c5\u03c0\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2)\nWhy the compound verb, with the preposition \u03c3\u03cd\u03bd, together with? Herodotus (vi., 39) uses the word of condoling with another's misfortune. Plato (\"Republic,\" 4:62) says, \"When any one of the citizens experiences good or evil, the whole state will either rejoice or sorrow with him (\u03be\u03c5\u03bb\u03bb\u03c5\u03c0\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9). The \u03c3\u03cd\u03bd, therefore implies Christ's condolence with the moral misfortune of these hardhearted ones. Compare the force of con, in condolence. Latin, con, with, dolere, to grieve.\nHardness (\u03c0\u03c9\u03c1\u03ce\u03c3\u03b5\u03b9)\nFrom \u03c0\u1ff6\u03c1\u03bf\u03c2, a kind of marble, and thence used of a callus on fractured bones. \u03a0\u03ce\u03c1\u03c9\u03c3\u03b9\u03c2 is originally the process by which the extremities of fractured bones are united by a callus. Hence of callousness, or hardness in general. The word occurs in two other passages in the New Testament, Rom 11:25; Eph 4:18, where the A. V. wrongly renders blindness, following the Vulgate caecitas. It is somewhat strange that it does not adopt that rendering here (Vulgate, caecitate) which is given by both Wyc. and Tynd. The Rev. in all the passages rightly gives hardening, which is better than hardness, because it hints at the process going on. Mark only records Christ's feeling on this occasion.\nWithdrew\nMark alone notes no less than eleven occasions on which Jesus retired from his work, in order to escape his enemies or to pray in solitude, for rest, or for private conference with his disciples. See Mar 1:12; Mar 3:7; Mar 6:31, Mar 6:46; Mar 7:24, Mar 7:31; Mar 9:2; Mar 10:1; Mar 14:34.\nA great multitude (\u03c0\u03bf\u03bb\u1f7a \u03c0\u03bb\u1fc6\u03b8\u03bf\u03c2)\nCompare Mar 3:8, where the order of the Greek words is reversed. In the former case the greatness of the mass of people is emphasized; in the latter, the mass of people itself\nHe did (\u1f10\u03c0\u03bf\u03af\u03b5\u03b9)\nImperfect tense. Others read \u03c0\u03bf\u03b9\u03b5\u1fd6, he is doing. In either case the tense has a continuous force' what things he was doing or is doing. Note in Mar 3:7, Mar 3:8, Mark's accurate detail of places. See Introduction. The reasons for our Lord's withdrawing into a boat, given with such minuteness of detail in Mar 3:9, are also peculiar to Mark.\nPressed upon (\u1f10\u03c0\u03b9\u03c0\u03af\u03c0\u03c4\u03b5\u03b9\u03bd)\nLit., fell upon.\nPlagues (\u03bc\u03ac\u03c3\u03c4\u03b9\u03b3\u03b1\u03c2)\nLit., scourges. Compare Act 22:24; Heb 11:36. Our word plague is from \u03c0\u03bb\u03b7\u03b3\u03ae, Latin plaga, meaning a blow. Pestilence or disease is thus regarded as a stroke from a divine hand. \u03a0\u03bb\u03b7\u03b3\u03ae is used in classical Greek in this metaphorical sense. Thus Sophocles, \"Ajax,\" 270: \"I fear that a calamity (\u03c0\u03bb\u03b7\u03b3\u03ae) is really come from heaven (\u03b8\u03b5\u03bf\u1fe6, god).\" So of war. Aeschylus, \"Persae,\" 251: \"O Persian land, how hath the abundant prosperity been destroyed by a single blow (\u1f10\u03bd \u03bc\u03b9\u1fb7 \u03c0\u03bb\u03b7\u03b3\u1fc7). The word here, scourges, carries the same idea.\nThe unclean spirits (\u03c4\u1f70)\nThe article indicating those particular spirits which took part in that scene. Mark's precision is shown in the use of the two articles and in the arrangement of the noun and adjective: The spirits, the unclean ones.\nWhen they saw (\u1f45\u03c4\u03b1\u03bd \u1f10\u03b8\u03b5\u03ce\u03c1\u03bf\u03c5\u03bd)\nMore accurately as Rev., whenever they beheld. The imperfect tense denotes a repeated act. The \u1f04\u03bd in \u1f45\u03c4\u03b1\u03bd gives an indefinite force: as often as they might see him.\nHe charged (\u1f10\u03c0\u03b5\u03c4\u03af\u03bc\u03b1)\nThe word is commonly rendered rebuke in the New Testament. In classical Greek its predominant sense is that of severe, strenuous reproach for unworthy deeds or acts. It is several times used in the New Testament, as here, in the sense of charge. In this sense the word carries, at bottom, a suggestion of a charge under penalty (\u03c4\u03b9\u03bc\u1f74).\nThat (\u1f35\u03bd\u03b1)\nAccording to the A. V. and Rev. the that indicates the substance of Christ's charge. Properly, however, it indicates the intent of his charge. He charged them in order that they should not make him known.\nWhom he would (\u03bf\u1f53\u03c2 \u1f24\u03b8\u03b5\u03bb\u03b5\u03bd \u03b1\u1f50\u03c4\u03cc\u03c2)\nRev., more strictly, \"whom he himself would;\" not allowing any to offer themselves for special work. Out of the larger number thus called he selected twelve. See Mar 3:14.\nOrdained (\u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5\u03bd)\nLit., made. Rev., appointed.\nMight send them forth (\u1f00\u03c0\u03bf\u03c3\u03c4\u03ad\u03bb\u03bb\u1fc3)\nAs apostles. Compare the kindred noun \u1f00\u03c0\u03cc\u03c3\u03c4\u03bf\u03bb\u03bf\u03b9, apostles.\nTo have power (\u1f14\u03c7\u03b5\u03b9\u03bd \u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1\u03bd)\nNote that he does not say to preach and to cast out, but to preach and to have authority to cast out. The power of preaching and the power of exorcising were so different that special mention is made of the divine authority with which they would need to be clothed. The power of driving out demons was given that-they might apply it in confirmation of their teaching. Compare Mar 16:20.\nAnd Simon he surnamed Peter\nMark relates only his naming and not his appointment, leaving his appointment to be understood.\nAlthough Mark mentions that the apostles were sent: out in pairs (Mar 6:7), he does not classify them here in pairs. But he alone throws Peter and James and John, the three who shared the Lord's particular intimacy, into one group. Matthew and Luke both introduce Andrew between Peter and James.\nHe surnamed them Boanerges (\u1f10\u03c0\u03ad\u03b8\u03b7\u03ba\u03b5\u03bd \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u1f44\u03bd\u03bf\u03bc\u03b1 \u0392\u03bf\u03b1\u03bd\u03b7\u03c1\u03b3\u03ad\u03c2)\nLit., he put upon them the name. Some uncertainty attaches to both the origin and the application of the name. Most of the best texts read \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b1, names, instead of name. This would indicate that each of the two was surnamed a \"son of thunder.\" Some, however, have claimed that it was a dual name given to them as a pair, as the name Dioscuri was given to Castor and Pollux. The reason of its bestowal we do not know. It seems to have been intended as a title of honor, though not perpetuated like the surname Peter, this being the only instance of its occurrence; possibly because the inconvenience of a common surname, which would not have sufficiently designated which of them was intended, may have hindered it from ever growing into an appellation. It is justified by the impetuosity and zeal which characterized both the brothers, which prompted them to suggest the calling of fire from heaven to consume the inhospitable Samaritan village (Luk 9:54); which marked James as the victim of an early martyrdom (Act 12:2); and which sounds in the thunders of John's Apocalypse. The Greek Church calls John \u0392\u03c1\u03bf\u03bd\u03c4\u03cc\u03c6\u03c9\u03bd\u03bf\u03c2, the thunder-voiced. The phrase, sons of, is a familiar Hebrew idiom, in which the distinguishing characteristic of the individual or thing named is regarded as his parent. Thus sparks are sons of fire (Job 5:7); threshed corn is son of the floor (Isa 21:10). Compare son of perdition (Joh 17:12); sons of disobedience (Eph 2:2; Eph 5:6).\nAndrew (\u1fba\u03bd\u03b4\u03c1\u03ad\u03b1\u03bd)\nA name of Greek origin though in use among the Jews, from \u1f00\u03bd\u03ae\u03c1, man, and signifying manly. He was one of the two who came earliest to Christ (Mat 4:18, Mat 4:20; compare Joh 1:40, Joh 1:41); and hence is always styled by the Greek fathers \u03c0\u03c1\u03c9\u03c4\u03cc\u03ba\u03bb\u03b7\u03c4\u03bf\u03c2, first called.\nPhilip (\u03a6\u03af\u03bb\u03b9\u03c0\u03c0\u03bf\u03bd)\nAnother Greek name, meaning fond of horses. In ecclesiastical legend he is said to have been a chariot-driver.\nBartholomew\nA Hebrew name - Bar Tolmai, son of Tolmai. Almost certainly identical with Nathanael. Philip and Nathanael are associated by John, as are Philip and Bartholomew in the parallel passages of the synoptics. Bartholomew is not mentioned in John's list of the twelve (Joh 21:2), but Nathanael is; while the synoptists do not mention Nathanael in their lists, but do mention Bartholomew. Probably he had two names.\nMatthew\nSee on the superscription of Matthew's Gospel.\nThomas\nA Hebrew name, meaning twin, and translated by the Greek Didymus (Joh 11:16).\nThaddaeus or Lebbaeus, as in Mat 10:3\nHe is the Judas of Joh 14:22. Luther calls him der fromme Judas (the good Judas). The two surnames, Lebbaeus and Thaddaeus, mean the same thing - beloved child.\nSimon the Canaanite\nProperly, Cananaean. See on Mat 10:4 : \"No name is more striking in the list than that of Simon the Zealot, for to none of the twelve could the contrast be so vivid between their former and their new position. What revolution of thought and heart could be greater than that which had thus changed into a follower of Jesus one of the fierce war-party of the day, which looked on the presence of Rome in the Holy Land as treason against the majesty of Jehovah, a party who were fanatical in their Jewish strictures and exclusiveness ?\" (Geikie, \"Life and Words of Christ\").\nJudas Iscariot\nSee on Mat 10:5.\nAgain\nGlancing back to the many notices of crowds in the preceding narrative. This reassembling of the multitudes, and its interference with the repast of Christ and the disciples, is peculiar to Mark.\nHis friends (\u03bf\u1f31 \u03c0\u03b1\u1fe4 \u03b1\u1f50\u03c4\u03bf\u1fe6)\nLit., they who were from beside him: i.e., by origin or birth. His mother and brethren. Compare Mar 3:31, Mar 3:32. Wyc., kinsmen. Tynd., they that belonged unto him. Not his disciples, since they were in the house with him.\nThey said (\u1f14\u03bb\u03b5\u03b3\u03bf\u03bd)\nImperfect tense. Very graphic, they kept saying.\nBeelzebub\nSee on Mat 10:25.\nAnd\nNot connecting two parts of one accusation, but two accusations, as is evident from the two \u1f45\u03c4\u03b9\u03c2, which are equivalent to quotation marks.\nNote the way in which the sayings are linked by this conjunction; an impressive rhetorical progression.\nBut hath an end\nPeculiar to Mark.\nSpoil (\u03b4\u03b9\u03b1\u03c1\u03c0\u03ac\u03c3\u03b1\u03b9)\nMark uses the stronger and more vivid compound verb, where Matthew employs the simple \u1f01\u03c1\u03c0\u03ac\u03c3\u03b1\u03b9. The verb means, primarily, to tear in pieces; to carry away, as the wind; to efface, as footstePsalms So, generally, to seize as plunder, snatching right and left.\nHis goods (\u03c4\u1f70 \u03c3\u03ba\u03b5\u03cd\u03b7)\nLit., his vessels. So Wyc. Compare Mar 11:16; Act 9:15; Act 10:11; Ti2 2:20. The special object of the robber may be precious vessels of gold or silver; but the word is probably used in its general sense of household gear.\nCompare Mat 12:31; and note Mark's superior precision and fulness of detail.\nGuilty (\u1f14\u03bd\u03bf\u03c7\u03bf\u03c2)\nFrom \u1f10\u03bd, in, \u1f14\u03c7\u03c9, to hold or have. Lit., is in the grasp of, or holden of. Compare Co1 11:27; Jam 2:10.\nEternal damnation (\u03b1\u1f30\u03c9\u03bd\u03af\u03bf\u03c5 \u1f01\u03bc\u03b1\u03c1\u03c4\u03ae\u03bc\u03b1\u03c4\u03bf\u03c2)\nAn utterly false rendering. Rightly as Rev., of an eternal sin. So Wyc., everlasting trespass. The A. V. has gone wrong in following Tyndale, who, in turn, followed the erroneous text of Erasmus, \u03ba\u03c1\u03af\u03c3\u03b5\u03c9\u03c2, judgment, wrongly rendered damnation. See Mat 23:33, and compare Rev. there.\nImperfect tense. They kept saying, or persisted in saying. An addition peculiar to Mark.\n, Mar 3:32\nThey sent unto him calling him, and a multitude was sitting about him. Detail by Mark only; as also the words in Mar 3:34, Looking round on them which sat round about him.","title":"Vincent's Word Studies: Mark: Mark Chapter 3","type":"page"}