Mark 10:6

Mar 10:6. Ἀρχῇς κτίσεως, from the beginning of creation) Therefore there was not any creation anterior to the creation described in the beginning of Genesis.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

But from the beginning of the creation,.... Of the world, or of man: , "from the beginning of the creation of the world", is a way of speaking often used by the Jews (r): the phrase "of the creation" is left out in the Syriac and Persic versions; and so it was in Beza's most ancient copy, and it is only read, "from the beginning", as in Mat_19:4,8; see Gill on Mat 19:4, See Gill on Mat 19:8.

God made them male and female; the first that were created, Adam and Eve, the first parents of mankind, the first couple that came together were one male and one female; so that there could be no polygamy or divorce: Adam could not have more wives than one: nor could he put away Eve, and marry another; no provision was made for any such usages and practices; See Gill on Mat 19:4. In the Complutensian edition, it is added, "and said", the following words.

(r) Bereshit Rabba, sect. 3. fol. 2. 3. & sect. 4. fol. 4. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

But from the beginning of the world it was not thus; for then God only formed one man and one woman, that they might be exclusively and invariably attached to each other.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

From the beginning of the creation - Therefore Moses in the first of Genesis gives us an account of things from the beginning of the creation. Does it not clearly follow, that there was no creation previous to that which Moses describes? God made them male and female - Therefore Adam did not at first contain both sexes in himself: but God made Adam, when first created, male only; and Eve female only. And this man and woman he joined together, in a state of innocence, as husband and wife.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

[89] Septuagint.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

6. αὐτούς ([2139][2140][2141][2142][2143]) rather than αὐτοὺς ὁ θεός ([2144][2145][2146][2147][2148]) or ὁ θεός ([2149][2139] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2140] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2141] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[2142] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[2143] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[2144] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[2145] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[2146] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[2147] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[2148] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[2149] odex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

6. ἀπὸ δὲ ἀρχῆς κτίσεως. Christ directs them to a far earlier authority than that of the written Law. “Moses” has also told us of the original ideal of marriage. Primeval marriage made no provision for divorce. The Creator made pairs, without surplus females. Like “creation,” κτίσις may mean either “the creative act” (Rom 1:20) or “the aggregate of creatures” (Col 1:23). In 2Pe 3:4 we have the same phrase as here, and in both places the second meaning is preferable. The words ἄρσεν … αὐτούς are from Gen 1:27, where ὁ θεός occurs in the preceding clause, as the Pharisees would know. It was inevitable that it should be inserted here; see crit. note. Mt. has ὁ κτίσας. But Christ is not opposing the authority of God to that of Moses, as Victor and others think. He is showing that in the Pentateuch we have evidence that the concession made by the Law to debased human nature was not included in the original plan made by the Creator.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6. ἀπὸ δὲ ἀρχῆς κτίσεως—But from the beginning of creation. Jesus goes back from the Mosaic Law to the original constitution of things, for which he cites Gen 1:27, in connection with 2:24. This connection, instead of basing marriage on the taking of woman from man, puts it on the much broader and more rational ground of their sexual relation.

ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς—male and female he made them.3

Omit ὁ θεός, Tisch. Treg. WH. RV. א BCL Δ two mss. Lat. Vet. Memph. This conforms to the original, in which ὁ θεός belongs to the preceding part of the statement, and is omitted here.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.