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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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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

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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

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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

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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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Mark Глава 3 서론

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Matthew Henry's Complete Commentary

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In this chapter, we have, I. Christ's healing a man that had a withered hand, on the sabbath day, and the combination of his enemies against him for it, Mk 3:1-6. II. The universal resort of people to him from all parts, to be healed, and the relief they all found with him, Mk 3:7-12. III. His ordaining his twelve apostles to be attendants on him, and the preachers of his gospel, Mk 3:13-21. IV. His answer to the blasphemous cavils of the scribes, who imputed his power to cast out devils to a confederacy with the prince of the devils, Mk 3:22-30. V. His owning his disciples for his nearest and dearest relations, Mk 3:31-35.

Adam Clarke's Commentary and Critical Notes on the Bible

Mark 3 Introduction

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The man with the withered hand healed, Mark 3:1-5. The Pharisees plot our Lord's destruction, Mark 3:6. Christ withdraws, and is followed by a great multitude, Mark 3:7-9. He heals many, and goes to a mountain to pray, Mark 3:10-13. He ordains twelve disciples, and, gives them power to preach and work miracles, Mark 3:14, Mark 3:15. Their names, Mark 3:16-19. The multitudes throng him, and the scribes attribute his miracles to Beelzebub, Mark 3:20-22. He vindicates himself by a parable, Mark 3:23-27. Of the blasphemy against the Holy Ghost, Mark 3:28-30. His mother and brethren send for him, Mark 3:31, Mark 3:32. And he takes occasion from this to show, that they who do the will of God are to him as his brother, sister, and mother, Mark 3:33-35.

The Expositor's Greek Testament

Mark 3 Introduction

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CHAPTER 3.

THE SABBATH QUESTION CONTINUED. THE DISCIPLE-CIRCLE.

Another Sabbatic conflict completes the group of incidents (five in all) designed to illustrate the opposition of the scribes and Pharisees to Jesus. Then at Mark 5:7 begins a new section of the history, extending to Mark 6:13, in which the disciples of Jesus are, speaking broadly, the centre of interest. First the people, then their religious heads, then the nucleus of the new society.

Meyer's Critical and Exegetical Commentary on the New Testament

Mark 3 Introduction

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CHAPTER 3

Mark 3:2. Instead of παρετήρουν, read with Lachm. παρετηροῦντη, following A C* D Δ, min. The middle here and at Luke 6:7 (comp. also Acts 9:24) was not attended to.

κατηγορήσουσιν, instead of κατηγορήσωσιν, is not sufficiently attested by C D (Lachm.).

Mark 3:3. Lachm. has τῷ τὴν χεῖρα ἔχοντι ξηράν, following B L 102, Verc. In favour of ξηράν C also tells, which has τῷ τ. ξηρὰν ἔχ. χ., and Δ א, which have τῷ τ. ξηρὰν χ. ἔχ. So Tisch. ed. 8. The Recepta τῷ ἐξηραμμένην ἔχοντι τὴν χεῖρα is from Mark 3:1.

Mark 3:5. At the end Elz. has ὑγιὴς ὡς ἡ ἄλλη. This is indeed defended by Matthiae, but in opposition to decisive evidence. It is from Matthew 12:13.

Mark 3:7. The order of the words: μετὰ τῶν μαθητ. αὐτοῦ ἀνεχώρ. (Griesb. Lachm. Tisch.), instead of the Recepta ἀνεχώρ. μ. τ. μαθ. αὐτ., has in its favour B C D L Δ א, min. vss., and is on this evidence to be adopted, the more especially as the Recepta easily presented itself from the connection, according to which the important element for the progress of the narrative lies in ἀνεχώρ.

Instead of πρός (Elz. Scholz), Griesb. Fritzsche, Lachm. Tisch. have εἰς, which is attested, indeed, only by D H P, min. Theophyl., but was explained by πρός (in some min. by παρά) as a gloss.

ἠκολούθησαν] ἠκολούθησεν, in favour of which D, min. also concur by ἠκολούθει, is considerably attested, partly with, and partly without αὐτῷ (which Lachm. brackets). Approved by Griesb., adopted by Fritzsche and Lachm. The plural flowed mechanically from the conception of the multitude; αὐτῷ is supplied, and is with Tisch. to be deleted.

Mark 3:8. ἀκούσαντες] Lachm. and Tisch. read ἀκούοντες, following only B Δ א, min.

Mark 3:11. Instead of ἐθεώρωι, προσέπιπτεν, and ἔκραζε, Fritzsche, Lachm. and Tisch. have the plurals, which also Griesb. approved. The evidence preponderates in favour of the latter, and the singulars are a grammatical but inappropriate correction.

Mark 3:15. θεραπεύειν τὰς νόσους καί] is wanting in B C* L Δ א,102, Copt. Deleted by Tisch. An addition, in recollection of Matthew 10:1.

Mark 3:16. Fritzsche has πρῶτον Σιμῶνα before καὶ ἐπέθηκε, following only 13, 39,124, 346. An addition from Matthew 10:2, with a view to supply a construction.[70]

Mark 3:18. Here, too (comp. on Matthew 10:4), must be read in conformity to decisive evidence, with Lachm. and Tisch., not Κανανίτην, but Καναναῖον.

Mark 3:20. μήτε] Read with Fritzsche and Lachm. μηδέ, which is sufficiently attested and necessary as respects the sense.

Mark 3:27. The Recepta is: Οὐ ΔΎΝΑΤΑΙ ΟὐΔΕΊς. So also Fritzsche and Tisch., the latter having, in accordance with B C (?) L Δ א, min. vss., adopted ἈΛΛʼ previously (a connective addition). But ΟὐΔΕῚς ΔΎΝΑΤΑΙ (Griesb. Matth. Scholz, Lachm.) is the more to be retained, since the mechanical repetition of the Οὐ ΔΎΝΑΤΑΙ was so readily suggested from what precedes.

Mark 3:28. The verbal order: ΤΟῖς ΥἹΟῖς ΤῶΝ ἈΝΘΡΏΠΩΝ ΤᾺ ἉΜΑΡΤΉΜΑΤΑ (sanctioned by Griesb., adopted by Lachm. and Tisch.), has, with A B C D L Δ א, min. vss., the balance of evidence in its favour, and is also to be accounted genuine, as being the more unusual.

The article before βλασφ. is adopted by Griesb. Fritzsche, Scholz, Lachm. Tisch. on decisive evidence; it became absorbed through the preceding καί.

ὅσας] Lachm. and Tisch. read ὅσα, following B D E* G H Δ Π* א, min. The Recepta is a correction.

Mark 3:29. Elz. Fritzsche, Scholz have ΚΡΊΣΕΩς (A C** E F G, etc. Syr.), instead of which Griesb. approved ἈΜΑΡΤΉΜΑΤΟς (B L Δ א; D has ἈΜΑΡΤΊΑς), and this Lachm. and Tisch. have adopted. ΚΡΊΣΕΩς (al. κολάσεως) is a gloss.

Mark 3:31. The reading καὶ ἔρχονται (Lachm.) certainly has preponderant evidence (D G א, Tisch. ed. 8, have καὶ ἔρχεται), but is a mechanical alteration, in which the retrospective reference of the οὖν was not attended to.

The Recepta is ΟἹ ἈΔΕΛΦΟῚ ΚΑῚ Ἡ ΜΉΤΗΡ ΑὐΤΟῦ. But B C D G L Δ א, min. vss. have Ἡ ΜΉΤΗΡ ΑὐΤΟῦ Κ. ΟἹ ἈΔΕΛΦΟῚ ΑὐΤΟῦ (Griesb. Scholz, Lachm. Tisch. ed. 8), with which also the reading ἜΡΧΕΤΑΙ is connected. Still the Recepta (and that with αὐτοῦ repeated) is to be sustained, for it became changed in consideration of the rank of the mother, of Mark 3:32, and of the parallel passages.

φωνοῦντες] Lachm. and Tisch. have καλοῦντες, following B C L א, min. (A: ζητοῦντες). Rightly; the meaning of καλοῦντες was more precisely defined by φωνοῦντες.

Mark 3:32. The verbal order περὶ αὐτὸν ὄχλος (Lachm. Tisch.) is preponderantly attested, as also is καὶ λέγουσιν (Lachm. Tisch.) instead of εἶπον δέ.

The addition καὶ αἱ ἀδελφαί σου is rightly adopted by Griesb. Matth. Scholz, Lachm. and Tisch. It certainly has important evidence against it (B C G K L Δ Π א, Vulg. Copt. Arm. Aeth. Syr. utr.), and is rejected by Fritzsche: but the words were omitted, because neither in Mark 3:31 nor in Mark 3:34 nor in the parallel passages are the sisters mentioned. Had it been interpolated, the addition would have been found already in Mark 3:31.

Mark 3:33. Instead of ἤ, Lachm. and Tisch. ed. 8 have καί, following B C L V Δ א, min. vss. A mechanical repetition from Mark 3:32; and comp. Matt.

Mark 3:34. The verbal order: τοὺς περὶ αὐτ. κύκλῳ (Lachm. Tisch.), which is found in B C L Δ א, min. Copt., arose from the fact, that the κύκλῳ, which with περιβλεψ. was superfluous, was omitted (so still in min. vss.), and then restored in the place that appeared fitting.

Mark 3:35. The omission of γάρ (Lachm. Tisch.) is too weakly attested. On the other hand, μου after ἀδεφή is, with Lachm. and Tisch., following A B D L Δ א, min. vss., to be deleted.

[70] From the same design, moreover, we may explain the placing of καὶ ἐποίησεν τοὺς δώδεκα at the beginning of the verse. So B C* Δ א. Defended by Hitzig and Ewald; adopted by Tisch. In such awkwardly constructed passages “correctio parit correctionem: alter enim alteram cupit antecellere ingenio” (Matthiae, ed. min. ad h. l.).

The People's New Testament

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Mark Глава 3 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Mr 3:1-12.

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Mr 3:1-12.

THE HEALING OF A WITHERED HAND ON THE SABBATH DAY, AND RETIREMENT OF JESUS TO AVOID DANGER. ( =

Mt 12:9-21; Lu 6:6-11).

See on

Mt 12:9-21.

Barnes' Notes on the Bible

Mark 3:1

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See this explained in Matthew 12:9-13.

Adam Clarke's Commentary and Critical Notes on the Bible

Mark 3:1

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A man there which had a withered hand - See this explained on Matthew 12:10 (note), etc., and on Luke 6:6, Luke 6:10 (note).