Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Christ preaches in Capernaum, Mark 2:1, Mark 2:2. A paralytic person is brought to him, whose sins are pronounced forgiven, Mark 2:3-5. The scribes accuse him of blasphemy, Mark 2:6, Mark 2:7. He vindicates himself, and proves his power to forgive sins, by healing the man's disease, Mark 2:8-11. The people are astonished and edified, Mark 2:12. He calls Levi from the receipt of custom, Mark 2:13, Mark 2:14. Eats in his house with publicans and sinners, at which the Pharisees murmur, Mark 2:15, Mark 2:16. He vindicates his conduct, Mark 2:17. Vindicates his disciples, who are accused of not fasting, Mark 2:18-22; and for plucking the ears of corn on the Sabbath day, Mark 2:23-26; and teaches the right use of the Sabbath, Mark 2:27, Mark 2:28.
CHAPTER 2.
INCIPIENT CONFLICT.
This chapter and the first six verses of the next report incidents which, though not represented as happening at the same time, have all one aim: to exhibit Jesus as becoming an object of disfavour to the religious classes, the scribes and Pharisees. Sooner or later, and soon rather than later, this was inevitable. Jesus and they were too entirely different in thought and ways for good will to prevail between them for any length of time. It would not be long before the new Prophet would attract their attention. The comments of the people in Capernaum synagogue, doubtless often repeated elsewhere, on the contrast between His style of teaching and that of the scribes, would soon reach their ears, and would not tend to promote a good understanding. That was one definite ground of offence, and others were sure to arise.
Meyer's Critical and Exegetical Commentary on the New Testament
Mark 2 Introduction
CHAPTER 2
Mark 2:1. The order εἰσῆλθε παλιν (Fritzsche, Lachm. Scholz) would need to be adopted on decisive evidence. But Tischendorf has εἰσελθὼν πάλιν without the subsequent καί, which Lachm. brackets. Rightly; the attestation by B D L א, min. vss. is sufficient; the Recepta is an attempt to facilitate the construction by resolving it.
εἰς οἶκον Lachm. Tisch. have ἐν οἴκῳ, following B D L א, min. An interpretation.
Mark 2:4. ἐφʼ ᾧ] Lachm.: ὅπου, according to B D L א. So now also Tisch. Mechanical repetition from the foregoing.
Mark 2:5. ἀφέωνται] B 28, 33 have ἀφίενται. So Lachm. and Tisch. here and at Mark 2:9 (where also א has the same reading). But B has the same form at Matthew 9:2. An emendation.
Elz. Scholz, Lachm. have σοὶ αἱ ἁμαρτίαι σου, the latter bracketing σου. But B D G L Δ א, min. have σου αἱ ἁμαρτίαι (Griesb. Fritzsche, Tisch.). This reading is in Matthew 9:2 exposed to the suspicion of having been taken up from Mark 2:5, where the Recepta has but very weak attestation, and from Matthew it passed easily over into our passage. There is the same diversity of reading also at Mark 2:9, but with the authorities so divided that in Mark 2:5 and Mark 2:9 only the like reading is warranted.
Mark 2:7. λαλελ βλασρημίας] Lachm. Tisch. read λαλεῖ; βλασφημεῖ, following B D L א, Vulg. It. Rightly; the Recepta has smoothed the expression in accordance with Luke.
Mark 2:8. οὕτως] is deleted by Lachm. upon too weak evidence.
αὐτοί is adopted after αὕτως by Bengel, Matt. Griesb. Fritzsche, Scholz on very considerable evidence (A C Γ Δ, etc.). Being unnecessary and not understood, it was passed over.
Mark 2:9. ἔγειρε] Elz. Rinck have ἔγειραι (1st aorist middle). The former is here quite decisively attested, and, indeed, in all places ἔγειρε is to be written, the active form of which the transcribers did not understand (see on Matthew 9:5), and converted it into the middle forms ἔγειραι and ἐγείρου (B L 28 have here the latter form). The middle form ἐγείρεσθε is in stated use only in the plural (Matthew 26:46; Mark 14:42; John 14:31), which affords no criterion for the singular.
After ἔγειρε Elz. Lachm. Tisch, have καί, which C D L, min. vss. omit. An addition in accordance with Matthew 9:5; Luke 5:23.
Instead of σου τὸν κραββ. we must read, with Lachm. Scholz, Tisch., in accordance with decisive testimony, τὸν κρ. σου.
παριπάτει] Tisch. ed. 8 : ὕπαγε, but against such decisive weight of evidence, that περιπάτει is not to be regarded as derived from the parallel passages, but ὕπαγε is to be referred to a gloss from Mark 2:11.
Mark 2:10. Elz. has ἐπὶ τῆς γῆς after ἀφιέναι. So A E F G al. But B has ἀφ. ἀμ. ἐπὶ τ. γ.; C D L M Δ א, al. min. vss. have ἐπὶ τ. γ. ἀφ. ἀμ. So Griesb. Fritzsche, Lachm. Scholz, Tisch. ed. 8. The latter is a reading conformed to Matthew and Luke. The various readings have arisen through omission (Augustine) and diversity in the restoration of ἐπὶ τ. γ. The Recepta is to be restored, as there was no reason, either in the passage itself or from the parallel passages, for separating ἀφιέναι and ἁμαρτιας from one another by the insertion of ἐπὶ τ. γ.
Mark 2:15. The reading κ. γίνεται κατακεῖσθαι (Tisch.) is based on B L א, and is to be preferred; ἐγένετο is from Matthew, and ἐν τῷ is explanatory.
Mark 2:16. κ. οἱ γραμμ. κ. οἱ Φαρισ.] Tisch.: κ. γραμματεῖς τῶν Φαρισαίων, following B L Δ א, Lachm. in the margin. Rightly; the Recepta arose from the usual expression. But we are not, with Tisch. (following the same testimony), to insert καί before ἰδόντες, as this καί owes its origin to the erroneous connection of καὶ γραμμ. with ἠκολούθ).
The simple ὅτι (Tisch.), instead of τί ὅτι, is too feebly attested.
καὶ πίνει] is wanting, no doubt, in B D א, min. Cant. Verc. 2 :Corb. 2 (bracketed by Lachm.), but was omitted on account of Matthew 9:11, from which place, moreover, C L D א, min. vss. Fathers have added ὁ διδάσκαλος ὑμῶν.
Mark 2:17. After ἁμαρτ. Elz. has εἰς μετάνοιαν, which on decisive testimony is deleted as an addition from Luke 5:32 by Griesb. and the later editors.
Mark 2:18. Griesb. Scholz, Lachm. Tisch. Fritzsche have rightly adopted οἱ Φαρισαῖοι instead of the Recepta οἱ τῶν Φαρισαίων. The former has decisive testimony in its favour, the latter is from Luke 5:33.
οἱ τῶν] Tisch.: οἱ μαθηταὶ τῶν, following B C* L א, 33. Rightly; the superfluous word was passed over.
Mark 2:20. Instead of the Recepta ἐκείναις ταῖς ἡμέραις (which Fritzsche maintains), ἐκείνῃ τῇ ἡμέρᾳ is received by Griesb. Lachm. Scholz, Tisch. according to decisive evidence. The plural is from what precedes.
Mark 2:21. The Recepta is καὶ οὐδείς, against decisive witnesses, which have not καί.
ἐπὶ ἱματίῳ παλαιῷ] Lachm. and Tisch.: ἐπὶ ἱμάτιον παλαιόν, according to B C D L א, 33. Rightly; it was altered in conformity with Matthew 9:16.
αἴρει τὸ πλήρωμα αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ] Many variations. A K Δ, min. Syr. p.: αἴρει ἀπʼ αὐτοῦ τὸ πλ. τὸ καινὸν τοῦ παλ.; B L א (yet without the first τό), min. Goth.: αἴρει τὸ πλ. ἀπʼ αὐτοῦ (B: ἀφʼ ἑαυτοῦ) τὸ καιν. τοῦ παλ. (so Lachm. and Tisch.); D, min. vss.: αἴρει τὸ πλ. τὸ καινὸν ἀπὸ τοῦ παλ. (so Rinck). The Recepta is to be rejected no less than the reading of D, etc. Both are from Matthew. Of the two readings that still remain, that of A, etc. is to be preferred, because in that of Lachm. and Tisch. the collocation of αἴρει τὸ πλ. likewise betrays its being shaped according to Matthew. Hence we read: αἴρει ἀπʼ αὐτοῦ τὸ πλήρωμα τὸ καινὸν τοῦ παλαιοῦ.
Mark 2:22. ῥήσσει] Lachm. ῥήξει, following B C D L א, 33, Vulg. codd. of It. So also Tisch. ed. 8. From Luke 5:37, whence also subsequently has come ὁ νέος, which Lachm. and Tisch. have deleted.
καὶ ὁ οἶνος … βλητέον] Instead of this there is simply to be read, with Tisch., following B L D, codd. of It.: καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί (B א leave out of ἀλλὰ κ.τ.λ. only βλητέον). The Recepta is from the parallels.
Mark 2:23. παραπορ.] Lachm.: διαπορ., following B C D. But comp. Luke 6:1.
ὁδὸν ποιεῖν Lachm.: ὁδοποιεῖν, only after B G H.
Mark 2:24. ἐν] is on decisive evidence condemned by Griesb., deleted by Lachm. and Tisch. From Mark 2:23.
Mark 2:25. αὐτός] after the first καί is suspected by Griesb., bracketed by Lachm., deleted by Fritzsche and Tisch. It is wanting indeed in B C D L א, min. vss., but it was very easily mistaken in its reference, and passed over as cumbrous and superfluous, the more especially as it does not appear in the parallels.
Mark 2:26. ἐπὶ Ἀβιάθαρ τοῦ ἀρχιερ.] is wanting in D, 271, Cant. 2 :Verc. Vind. Corb. 2. Condemned, after Beza, by Gratz (neuer Versuch, d. Entst. d. drei erst. Ev. z. erkl. p. 196), and Wassenbergh in Valckenaer, Schol. I. p. 23. An omission on account of the historical difficulty and the parallel passages. Only τοῦ before ἀρχ. has decisive evidence against it, and is rightly deleted by Lachm. and Tisch.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mr 2:1-12.
Mr 2:1-12.
HEALING OF A PARALYTIC. ( =
Mt 9:1-8; Lu 5:17-26).
This incident, as remarked on
Mt 9:1,
appears to follow next in order of time after the cure of the leper
(Mr 1:40-45).
1. And again he entered into Capernaum--"His own city"
(Mt 9:1).
and it was noised that he was in the house--no doubt of Simon Peter
(Mr 1:29).
Into Capernaum - See the notes at Matthew 4:13.
After some days - The number of days is not known. Jesus probably remained long enough in the desert to heal the sick who were brought to him, and to give instructions to the multitudes who attended his preaching. Capernaum was not "the city" mentioned in Mark 1:45, and it is probable that there was no difficulty in his remaining there and preaching.
And it was noised ... - He entered the city, doubtless, privately; but his being there was soon known, and so great had his popularity become that multitudes pressed to hear him.
In the house - The house of Peter, with whom Christ lodged when at Capernaum. See the notes on Matthew 4:13; Matthew 8:13.
In this chapter, we have, I. Christ's healing a man that was sick of a palsy, Mk 2:1-12. II. His calling of Matthew from the receipt of custom, and his eating, upon that occasion, with publicans and sinners, and justifying himself in so doing, Mk 2:13-17. III. His justifying his disciples in not fasting so much as those plucking the ears of corn on the sabbath day, Mk 2:23-28. All which passages we had before, Mt 9:1-38,12:1-50