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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 8 서론

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Matthew Henry's Complete Commentary

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In this chapter, we have, I. Christ's miraculous feeding of four thousand with seven loaves and a few small fishes, Mk 8:1-9. II. His refusing to give the Pharisees a sign from heaven, Mk 8:10-13. III. His cautioning his disciples to take heed of the leaven of Pharisaism and Herodianism, Mk 8:14-21. IV. His giving of sight to a blind man at Bethsaida, Mk 8:22-26. V. Peter's confession of him, Mk 8:27-30. VI. The notice he gave his disciples of his own approaching sufferings (Mk 8:31-33), and the warning he gave them to prepare for sufferings likewise, Mk 8:34-38.

Adam Clarke's Commentary and Critical Notes on the Bible

Mark 8 Introduction

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Four thousand persons fed with seven loaves and a few small fishes, Mark 8:1-8. Christ refuses to give any farther sign to the impertinent Pharisees, Mark 8:10-12. Warns his disciples against the corrupt doctrine of the Pharisees and of Herod, Mark 8:13-21. He restores sight to a blind man, Mark 8:22-26. Asks his disciples what the public thought of him, Mark 8:27-30. Acknowledges himself to be the Christ, and that he must suffer, Mark 8:31-33. And shows that all his genuine disciples must take up their cross, suffer in his cause, and confess him before men, Mark 8:34-38.

The Expositor's Greek Testament

Mark 8 Introduction

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CHAPTER 8.

SECOND FEEDING. SIGN FROM HEAVEN. CURE AT BETHSAIDA. CAESAREA PHILIPPI.

Meyer's Critical and Exegetical Commentary on the New Testament

Mark 8 Introduction

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CHAPTER 8

Mark 8:1. παμπόλλου] B D G L M N Δ א, min. Arr. Copt. Aeth. Arm. Goth. Vulg. It. have πάλιν πολλοῦ. Recommended by Griesb., adopted by Lachm. Tisch. But the former being an ἅπαξ λεγόμ. in the N. T., might very easily have been changed into πάλιν πολλοῦ, as πάλιν was used in Mark so frequently, and in this place (it is otherwise at Mark 7:14) was so appropriate.

Mark 8:2. Instead of ἡμέραι, Elz. has ἡμέρας. A correction, in opposition to decisive evidence, as is Matthew 15:32.

μοί] is, according to B D, with Lachm., to be deleted as a supplementary addition. It is from Matthew 15:32.

Mark 8:3. ἥκουσιν] As A D א, min. have ἥκασιν (so Lachm.), and B L Δ Copt. have εἰσίν (so Tisch.), ἥκουσιν is condemned by preponderant counter-evidence. But as, moreover, almost all the versions deviate from the simple εἰσίν, we must abide by the reading of Lachm. If εἰσίν had been glossed by a verb of coming, the praeterite ἧκα, not elsewhere found in the N. T., would hardly have been the word chosen for that purpose. Mark has the verb ἥκειν only in this place.

Mark 8:6. παρήγγειλε] B D L Δ א have παραγγέλλει. So Lachm. and Tisch. Rightly; the historical present was lost in the connection with the praeterite.

Mark 8:7. εὐλογήσας εἶπε παραθεῖναι καὶ αὐτά] Many variations. Griesb. regards merely εὐλογ. εἶπε παραθεῖναι as genuine. Lachm. has ταῦτα εὐλογ. εἶπεν παρατεθῆναι καὶ αὐτά. Fritzsche: εὐλογ. εἶπε παραθ. αὐτά. Tisch.: εὐλογ. αὐτὰ παρέθηκεν. It may be urged against Griesbach, that a reading without any pronoun has not been preserved at all in the Codd. In the midst of the confusion of readings that has arisen from the double pronoun, that one is to be retained which has in its favour the relatively greatest agreement of the most important uncials. And this is: εὐλογήσας αὐτὰ (B C L Δ א, min. Copt.) εἶπεν καὶ ταῦτα παρατιθέναι (B L Δ א**, to which, on account of the pronoun and its position, C also falls to be added with: εἶπεν· καὶ ταῦτα παράθετε). This consensus is more important than that which Lachm. has followed (principally relying upon A). The reading of Tisch., simple as it is, and not giving occasion to variation, is too weakly attested by א*.

Mark 8:9. οἱ φαγόντες] is wanting in B L Δ א, min. Copt. Condemned by Griesb., deleted by Tisch. It is from Mark 6:44.

Mark 8:12. σημ. ἐπιζητεῖ] Schulz, Lachm. Tisch. read ζητεῖ σημ., in accordance with B C D L Δ א, min. vss. The Recepta is from Matthew 16:4.

Mark 8:13. ἐμβὰς πάλιν] B C D L Δ א, min. Copt. Arm. have πάλιν ἐμβάς. This is to be adopted, with Fritzsche, Lachm. Tisch., as the better attested order.

εἰς τὸ πλοῖον] Lachm. reads εἰς πλοῖον, following A E F G M S V X, min. Fritzsche and Tisch. have entirely deleted it, following B C L Δ א, Corb. Germ. 1, Tol. The latter is right; ἐμβάς had its notion completed.

Mark 8:16. λέγοντες] is wanting in B D א, min. It. Deleted by Lachm. and Tisch.; the former has subsequently, with B, min. It., ἔχουσιν (comp. D: εἶχον). As well λέγοντες as the first person of the verb was introduced in accordance with Matthew 16:7.

Mark 8:17. ἔτι] is wanting in B C D L Δ א, min, Copt. Verc. Lachm. and Tisch. As well the omission as the addition might have been occasioned by the last syllables of συνίετε; but more easily the addition, as the connection (οὔπω) so readily suggested an ἔτι.

Mark 8:21. πῶς οὐ] Lachm. has πῶς οὔπω, following A D M U X, min. Syr. utr. Perss. Goth. Vulg. It. Theophyl. Tisch. has merely οὔπω, following C K L Δ א, min. The latter is to be regarded as the original. To this οὔπω, πῶς was added (Lachm.) from Matthew 16:11; and in accordance with the same parallel, πῶς οὔπω passed into πῶς οὐ (B, Elz.).

Mark 8:22. ἔρχεται] ἔρχονται is rightly approved by Griesb., and adopted by Lachm. and Tisch. See on 38.

Mark 8:24. ὡς δένδρα] Lachm. and Tisch. read ὅτι ὡς δένδρα ὁρῶ, following decisive evidence. The Recepta is an abbreviation to help the construction.

Mark 8:25. καὶ ἐποίησεν αὐτὸν ἀναβλέψαι] Many various readings; but not such as to warrant the total condemnation of the words (Griesb.), since they are only wanting in a few vss. The most fully attested is καὶ διέβλεψεν, and this is adopted by Tisch., following B C* L Δ א, min. Copt. Aeth. Καὶ διέβλεψεν, not being understood, was variously glossed.

ἐνέβλεψε] Lachm. Tisch., following B L א** min. (Δ, min. have ἀνέβλεπεν), read ἐνέβλεπεν, which is to be adopted, as the aorist was easily introduced mechanically from what preceded.

Instead of ἅπαντα (approved by Griesb., adopted by Fritzsche, Scholz, Lachm. Tisch.), Elz. has ἅπαντας. But the former is attested by B C D L M Δ א, min. vss., also Vulg. It. (D has πάντα). ἅπαντας is to be regarded as an emendation, on account of τοὺς ἀνθρώπους, Mark 8:24.

Mark 8:26. μηδὲ εἰς … κώμῃ] very many variations, arising out of the apparent inappropriateness of the meaning; but not such as to justify the striking out of the second half of the sentence (μηδὲ εἴπῃς τινὶ ἐν τ. κώμῃ), with Tisch. (B L א, min. Copt.). In this way it was sought to help the matter by abbreviation. Others amplified (Vulg. It.) and altered (D).

Mark 8:28. ἕνα] Lachm. Tisch. have ὅτι εἷς, following B C* L א, Copt. The Recepta is an alteration on account of the construction. If ὅτι εἷς had come in in accordance with Luke 9:19, ἀνέστη would also be found in Codd.

Mark 8:29. λέγει αὐτοῖς] B C D* L Δ א, 53, Copt. Cant. Verc. Corb. Colb. have ἐπηρώτα αὐτούς. Recommended by Griesb., approved by Schulz, adopted by Lachm. and Tisch.; the Recepta is from Matthew 16:15.

Mark 8:31. ἀπό] B C D G K L א, min. have ὑπό. Recommended by Griesb., adopted by Fritzsche, Lachm. Tisch.; ἀπό is from the parallel passages.

Mark 8:34. Instead of ἀκολουθεῖν (which Griesb. Scholz, and Tisch. have adopted), Elz. Fritzsche, Lachm. read ἐλθεῖν. Both readings have weighty attestation; but ἐλθεῖν is from Matthew 16:24.

Mark 8:35. Instead of τ. ἑαυτοῦ ψυχήν in the second half of the verse (Griesb. Scholz), Elz. Fritzsche, Lachm. Tisch. have τ. αὐτοῦ ψ., again following A B C* L Δ א. From the preceding clause, and in keeping with the parallel passages.

Mark 8:36. ἄνθρωπον] read, with Lachm. and Tisch., following A C* D, min. Or.: τὸν ἄνθρωπον, As well the omission of the article as the reading ἄνθρωπος (E F G H L M X Γ Δ א* min.) is from the parallels.

Mark 8:37. ἢ τί] Tisch. reads τί γάρ, following B L Δ א, 28, Copt. Or.; ἢ τί is from Matthew 16:26.

The People's New Testament

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Mark Глава 8 1

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

Mr 8:1-26.

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Mr 8:1-26.

FOUR THOUSAND MIRACULOUSLY FED--A SIGN FROM HEAVEN SOUGHT AND REFUSED--THE LEAVEN OF THE PHARISEES AND SADDUCEES--A BLIND MAN AT BETHSAIDA RESTORED TO SIGHT. ( =

Mt 15:32-16:12).

This section of miscellaneous matter evidently follows the preceding one in point of time, as will be seen by observing how it is introduced by Matthew.

Feeding of the Four Thousand

(Mr 8:1-9).

1. In those days the multitude being very great, &c.

Barnes' Notes on the Bible

Mark 8:1

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See this passage explained in the notes at Matthew 15:32-39.

Mark 8:1

In those days - While in the wilderness, where he had cured the deaf-mute man.

Having nothing to eat - Having come unprovided, or having consumed what they had brought.

Adam Clarke's Commentary and Critical Notes on the Bible

Mark 8:1

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The multitude being very great - Or rather, There was again a great multitude. Instead of παμπολλου, very great, I read παλιν πολλου, again a great, which is the reading of BDGLM, fourteen others, all the Arabic, Coptic, Ethiopic, Armenian, Gothic, Vulgate, and Itala, and of many Evangelistaria. Griesbach approves of this reading. There had been such a multitude gathered together once before, who were fed in the same way. See Mark 6:34, etc.