Mark 2:11

Mar 2:11 . σοὶ λέγω , I say to thee, a part of Christ’s speech to the man in Mk., not likely to have been so really; laconic speech, the fewest words possible, characteristic of Jesus. ἔγειρε , means something more than age (Fritzsche) = come, take up thy bed. Jesus bids him do two things, each a conclusive proof of recovery: rise , then go to thy house on thine own feet, with thy sick-bed on thy shoulder.

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

11. [266][267][268][269][270] 33 omit καί before ἆρον.

[266] 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.

[267] 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.

[268] 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.

[269] Codex 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.

[270] 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.

11. Σοὶ λέγω. The emphatic pronoun marks the change of address from the Scribes to the sufferer. This change is quite different from the changes which want of power to keep the oratio obliqua through a long sentence sometimes produces, as in Mar 6:8-9. This speech, with its explanatory parenthesis, is as clear as literary skill can make it; and it is in the parenthesis, which is no part of Christ’s utterance, that the Evangelists have differences of wording, Mt. inserting his favourite τότε, and Lk. using his παραλελυμένῳ. Cf. Mar 11:32; Exo 4:4-5.

ἔγειρε. See crit. note. Here comes the test of the man’s faith, which Christ knew to be sufficient, for He read his thoughts as easily as the thoughts of the Scribes. The man could give no proof of his belief that he had received forgiveness of his sins, but he could show his belief that he had received power to get up and walk. Like ἄγωμεν (Mar 1:38), ἔγειρε is intrans. Cf. Mar 3:3, Mar 10:49. Note the asyndeton; in the true text there is no καί before ἆρον. For ὕπαγε Lk. has πορεύου, a verb which is exceptionally freq. in his writings. It is quite in the narrative style of the O.T. that Mk. has the same fulness of expression here as in Mar 2:9; cf. 1Ki 12:4; 1Ki 12:9-10; 1Ki 12:14; Dan 3:5; Dan 3:7; Dan 3:10; Dan 3:15. There is close similarity between Mar 2:11-12 and Joh 5:8-9.

εἰς τὸν οἶκόν σου. Doubtless at Capernaum. There is no command to silence. Such a command would have had little meaning respecting a miracle wrought before such a multitude.

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.

I say unto thee, Arise, and take up thy bed, and go thy way into thine house--This taking up the portable couch, and walking home with it, was designed to prove the completeness of the cure.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11. thy bed] The original word thus rendered means a portable pallet, little more than a mat, used for mid-day sleep, and the service of the sick. It was of the commonest description and used by the poorest.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And immediately he arose,.... Power going along with the words of Christ, he found himself perfectly well; and at once sprung up from off his bed,

and took up his bed, upon his shoulders, with all the ease imaginable:

and went forth before them all: the Scribes and Pharisees, and the whole multitude of the people, who were eyewitnesses of this wonderful cure: or "against them all"; for being strong and robust, he made his way through the crowd, with his bed on his back;

insomuch that they were all amazed; at the power of Christ, and the strength of the man:

and glorified God, saying, we never saw it on this fashion; or any thing like this in our days. They easily perceived it was a preternatural action, and what could never be done by any mere man; they therefore attribute it to God, and give him the glory of it; they celebrated the perfections of God, particularly his power, and his goodness, which were very visible in this instance; they praised him and his works, and gave thanks to him for this wonderful cure, which was wrought; and that he had given such power to Christ, who they looked upon to be but a man; though they might have concluded from hence that he was God, to perform such mighty works: and these that glorified God, and expressed their thankfulness for this instance of his kindness to men, were not the Scribes and Pharisees, who had charged Christ with blasphemy; for the miracles of Christ rarely, if ever, had such an effect upon them, as to acknowledge that they were from God, and that Christ performed them by a divine power, but rather by a diabolical influence. We never read of their praising God, and glorifying him for any thing that was done by Christ; but generally went away, after a miracle, hardened, and full of spite and malice, going and consulting together how to take away his life. But these were the "multitude", as Matthew says, who attended on the ministry of Christ, and followed him from place to place, and had a high opinion of him, as a great and good man; though they did not believe in him as the Messiah, and did not know him to be the Son of God; See Gill on Mat 9:8,

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

11 I say unto thee, Arise, and take up thy bed, and go thy way into thine house.

Ver. 11. I say unto thee, Arise] See here our Saviour’s letters testimonial, whereby he approves his authority and power to be authentic. "Ye are our epistle," saith the apostle, 1Co 3:2.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

11. σοὶ λ.] The stress is on σοί. The words are precisely those used, as so often in Mark,—and denote the turning to the paralytic and addressing him. There may have been something in his state, which required the emphatic address.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11. σοὶ λέγω—This is to be connected with ἵνα εἴδητε, the clause λέγει τῷ παραλυτικῷ being parenthetical. This is what he says in order to put his power to forgive sins to a test. ἔγειρε, ἄρον—arise, take up.1

Omit καί before ἄρον Tisch. Treg. WH. RV. אBCDgr L 13, 28, 33, mss. of Lat. Vet. Memph. Pesh.

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