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VINCENT'S NEW TESTAMENT PREVIOUS - Mark 6 - ROBERTSON - GRK NT - HELP - FACEBOOK
3. The details of verses 3-5 are peculiar to Mark. "The picture of the miserable man is fearful; and in drawing it, each evangelist has some touches which are peculiarly his own; but St. Mark's is the most eminently graphic of all, adding, as it does, many strokes Which wonderfully heighten the terribleness of the man's condition, and also magnify the glory of his cure" (Trench, "Miracles").
Dwelling (katoikhsin). The kata, down, gives the sense of a settled habitation. Compare our phrase settled down. So Tynd., his abiding.
The tombs (toiv mnhmasin). "In unclean places, unclean because of the dead men's bones which were there. To those who did not on this account shun them, these tombs of the Jews would afford ample shelter, being either natural caves or recesses hewn by art out of the rock, often so large as to be supported with columns, and with cells upon their sides for the reception of the dead. Being, too, without the cities, and oftentimes in remote and solitary places, they would attract those who sought to flee from all fellowship of their kind " (Trench, " Miracles ").
4. With fetters and chains (pedaiv kai alusesin). pedh, fetter, is akin to peza, the instep; just as the Latin pedica, a shackle, is related to pes, a foot. The Anglo-Saxon plural of fot (foot) is fet; so that fetter is feeter. So Chaucer:
"The pure fetters on his shinnes grete Were of his bitter salte teres wete."
Broken in pieces (suntetrifqai). The verb suntribw means originally to rub together, to grind or crush. It has been suggested that the fetters might have been of cords which could be rubbed to pieces. Wyc. renders, Had broken the stocks to small gobbets.
5. Crying (krazwn). Rev., crying out. The verb denotes an inarticulate cry; a shriek. Aristophanes uses it of the frogs (" Ranae," 258), and of the bawling of a boor (" Equites," 285).
6. Afar off (apo makroqen). Peculiar to Mark, as is also he ran.
7. Crying - he saith. The inarticulate cry (verse 5), and then the articulate speech.
What have I to do with thee? (ti emoi kai soi;). Lit., what is there to me and thee? What have we in common?
I adjure thee by God. Stronger than Luke's I pray thee. The verb oJrkizw, I adjure, is condemned by the grammarians as inelegant.
8. For he said (elegen). Imperfect tense, he was saying; the force of which is lost both in the A.V. and Rev. The imperfect gives the reason for this strange entreaty of the demon. Jesus was commanding, was saying " come out; " and, as in the case of the epileptic child at the Transfiguration Mount, the baffled spirit wreaked his malice on the man. The literal rendering of the imperfect brings out the simultaneousness of Christ's exorcism, the outbreak of demoniac malice, and the cry Torment me not.
Two Thousand. As usual, Mark alone gives the detail of number.
A steep place. But the noun has the definite article: tou krhmnou, the steep, as Rev. 15. See (qewrousin). Rev., rightly, behold. For it was more than simple seeing. The verb means looking steadfastly, as one who has an interest in the object, and with a view to search into and understand it: to look inquiringly and intently.
18. When he was come (embainontov). The participle is in the present tense. Not after he had embarked, but while he was in the act. Hence Rev., rightly, as he was entering. With this corresponds the graphic imperfect parekalei: While he was stepping into the boat the restored man was beseeching him.
That (ina). In order that. Not the subject but the aim of the entreaty.
23. My little daughter (to qugatrion). This little endearing touch in the use of the diminutive is peculiar to Mark.
I pray thee come (ina elqwn). The words I pray thee are not in the Greek. Literally the ruler's words run thus: My little daughter lieth at the point of death - that thou come, etc. In his anguish he speaks brokenly and incoherently.
He went (aphlqen). Lit., went away. The aorist tense, denoting action once for all, is in contrast with the imperfects, hjkolouqei, kept following, and suneqlibon, kept thronging. The multitude kept following and thronging as he went along. The preposition sun, together, in the latter verb, indicates the united pressure of a crowd. Compare Tynd., verse 31. Thrusting thee on every side.
26. Mark is much fuller and more vivid than Matthew or Luke.
Had suffered (paqousa). To be taken, as everywhere in the New Testament, in the sense of suffering pain, not merely subjected to treatment. What she may have suffered will appear from the prescription for the medical treatment of such a complaint given in the Talmud. "Take of the gum of Alexandria the weight of a zuzee (a fractional silver coin); of alum the same; of crocus the same. Let them be bruised together, and given in wine to the woman that has an issue of blood. If this does not benefit, take of Persian onions three logs (pints); boil them in wine, and give her to drink, and say, 'Arise from thy flux.' If this does not cure her, set her in a place where two ways meet, and let her hold a cup of wine in her right hand, and let some one come behind and frighten her; and say, ' Arise from thy flux.' But if that do no good, take a handful of cummin (a kind of fennel), a handful of crocus, and a handful of fenugreek (another kind of fennel). Let these be boiled in wine and give them her to drink, and say, 'Arise from thy flux!'" If these do no good, other doses, over ten in number, are prescribed, among them this: " Let them dig seven ditches, in which let them burn some cuttings of vines, not yet four years old. Let her take in her hand a cup of wine, and let them lead her away from this ditch, and make her sit down over that. And let them remove her from that, and make her sit down over another, saying to her at each remove, 'Arise from thy flux!'" (Quoted from Lightfoot by Geikie, " Life and Words of Christ ").
Of many physicians (upo). Lit., under; i.e., under the hands of.
28. For she said (elegen). Imperfect tense. She was or kept saying as she pressed through the crowd, either to herself or to others.
Plague. See on iii. 10.
30. Knowing (epignouv). Rev., perceiving. Lit., having fully known.
That virtue had gone out of him (thn ex autou dunamin exelqousan). More correctly as Rev., that the power proceeding from him had gone forth. The object of the Savior's knowledge was thus complex: 1st, his power; 2nd, that his power had gone forth, This and the following sentence are peculiar to Mark.
34. In peace (eiv eirhnhn). Lit., into peace. Contemplating the peace in store for her. Mark alone adds, Be whole of thy plague.
35. From the ruler of the synagogue. From his house; for the ruler himself is addressed.
36. Heard. This is from the reading ajkousav (Luke viii. 50). The correct reading is parakousav, which may be rendered either not heeding, as Rev. (compare Matt. xxviii. 17), or over-hearing, as Rev. in margin, which, on the whole, seems the more natural. Disregarding would be more appropriate if the message had been addressed to Jesus himself; but it was addressed to the ruler. Jesus overheard it. The present participle, laloumenon, being spoken, seems to fall in with this.
38. Seeth (qewrei). Rev., beholdeth. See on verse 15.
Wailing (alalazontav). A descriptive word of the hired mourners crying al-a-lai!
42. Astonishment (ekstasei). Better Rev., amazement, which carries the sense of bewilderment. Ekstasiv, of which the English ecstasy is a transcript, is from ejk, out of, and isthmi, to place or put. Its primitive sense, therefore, is that of removal; hence of a man removed out of his senses. In Biblical Greek it is used in a modified sense, as here, xvi. 8; Luke v. 26; Acts iii. 10, of amazement, often coupled with fear. In Acts x. 10; xi. 5; xii. 17, it is used in the sense of our word ecstasy, and is rendered.