κτεῖναι; Ot δὲ ἐσιώπων.
5, καὶ.
357
ὀργῆς, SouhduTroUpevos ἐπὶ τῇ "πωρώσει τῆς καρδίας αὐτῶν, λέγει timeselse-
τῷ ἀνθρώπῳ, ““Extewov τὴν χεῖρά σου.
a ε ε in mi
τεστάθη ἡ χεὶρ αὐτοῦ ὑγιὴς ὡς ἡ ἄλλη." 6. Καὶ ἐξελθόντες οἱ ἆ here a A ς -- > 1 .
Φαρισαῖοι εὐθέως μετὰ τῶν Ἡρωδιανῶν συμβούλιον ἐποίουν ὃ Kat e Rom. xi.
αὐτοῦ, ὅπως αὐτὸν ἀπολέσωσι.
περιβλεψάμενος αὐτοὺς μετ ο Lk. vi. 10, where; in "1 Kat ἐξέτεινε, καὶ άποκα- Mk. always
a only £5
25. Eph.
7. ΚΑΙ 6 ᾿Ιησοῦς ἀνεχώρησε μετὰ τῶν μαθητῶν αὐτοῦ * πρὸς τὴν θάλασσαν ’ καὶ πολὺ πλῆθος ἀπὸ τῆς Γαλιλαίας ἠκολούθησαν ὅ αὐτῷ, καὶ ἀπὸ τῆς Ιουδαίας, 8. καὶ ἀπὸ ἹἹεροσολύμων, καὶ ἀπὸ τῆς
᾿Ιδουμαίας, καὶ πέραν τοῦ Ιορδάνου: καὶ ot ὃ περὶ Τύρον καὶ Σιδῶνα,
1B omits σου (W.H. χειρα without σου in marg.).
2 vyins ws η αλλη has little attestation ;
comes from Mt.
3 εδιδουν in BL; unusual and therefore altered into εποιουν, or εποιησαν. 4 μετα T. µ. a. ανεχωρησεν in SBCDLA al. ; the true reading, vide below.
> So in CA (Tisch.); -ησεν in BL (W.H.).
sentence varies. 5 Omit οι KBCLA.
the situation. It was a question of per- forming an act of healing. Christ assumes that the ethically good coincides with the humane (Sabbath made for man). Therein essentially lay the difference between Him and the Pharisees, in whose theory and practice religious duty and benevolence, the divine and the human, were divorced. To do good or to do evil, these the only alternatives: to omit to do good in your power is to do evil ; net to save life when you can is to destroy Ἱε.--ἐσιώπων, they were silent, sullenly, but also in sheer helplessness. What could they reply to a question which looked at the subject from a wholly different point of view, the ethical, from the legal one they were accustomed to? There was nothing in common between them and Jesus.—Ver. 5. περι- βλεψάμενος, having made a swift, in- dignant (μετ) ὀργῆς) survey of His foes. --συνλλυπούμενος: this present, the pre- vious participle aorist, implying habitual pity for men in such a condition of blind- ness. This is a true touch of Mk.’s in his portraiture of Christ.—rfjs καρδίας : singular, as if the whole class had but one heart, which was the fact so far as the type of heart (hardened) was con- cerned.—Ver. 6, ἐξελθόντες: the stretch- ing forth of the withered hand in obedience to Christ’s command, con- clusive evidence of cure, was the signal for an immediate exodus of the cham- pions of orthodox Sabbath-keeping ; full of wrath because the Sabbath was
The position of the verb in the
broken, and especially because it was broken by a miracle bringing fame to the transgressor—the result plots (συµ.- βούλιον ἐδίδουν, here only) without delay (εὐθὺς) against His life—pera τῶν Ἡρῳδιανῶν, with the Herodians, peculiar to Mk.; first mention of this party, A perfectly credible circumstance. The Pharisaic party really aimed at the life of Jesus, and they would naturally re- gard the assistance of people having influence at court as valuable.
Vv. 7-12. The fame of F$esus spreads notwithstanding (vide Mt. iv. 25, xii. 15 f.; Lk. vi. 17-19).—Ver. 7. μετὰ τῶν μαθητῶν, with the disciples: note—they now come to the front. We are to hear something about them to which the notice of the great crowd is but the pre- lude, Hence the emphatic position before the verb.—mpds τὴν θάλασσαν : as ifto a place of retreat (vide ver. ο). πολὺ πλῆθος: πολὺ, emphatic, a vast, exceptionally great crowd, ἵπ spite, possibly in consequence, of Pharisaic antagonism. Of course this crowd did not gather inan hour. The history is very fragmentary, and blanks must be filled up by the imagination. Two crowds πιεεί-- (1) πολὺ πλῆθος from Galilee; (2) from more remote parts: Judaea, Jerusalem, Idumaea, Peraea, and the district of Tyre and Sidon— πλῆθος πολύ (νετ. 8): a considerable crowd, but not so ῥρτεαί.-- ἀπὸ τ. Ἰδουμαίας: Idumaea, mentioned here only, ‘then practically the southern