Mark 3:8

Mar 3:8. Ἰδυμάιας, Idumea) Therefore Esau was not altogether ‘hated’ [Mal 1:3; Rom 9:13].—οἱ περὶ) These were Israelites living near Tyre and Sidon.

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

Which Josephus calleth stony or rocky.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 8. Tyre - Sidon, &c.] See Mt 11:21.

When they had heard what great things he did, came unto him.] So, if Christ be persecuted and abandoned by the wicked, there are a multitude of pious souls who earnestly seek and follow him. He who labours for God will always find more than he loses, in the midst of all his contradictions and persecutions.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(8) From Idumæa.—The only passage in the New Testament in which this country is named. It had acquired a considerably wider range than the Edom of the Old Testament, and included the whole country between the Arabah and the Mediterranean. It was at this time under the government of Aretas (2Co_11:32), the father of the wife whom Herod Antipas had divorced, and this had probably brought about a more frequent intercourse between its inhabitants and those of Galilee and Peræa.

They about Tyre and Sidon.—The fact is interesting in its connection with the history of the Syro-Phœnician woman (Mat_15:21; Mar_7:24) as showing how it was that our Lord’s appearance in that region was welcomed as that of one whose fame had travelled thither before Him.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And from Jerusalem,.... The metropolis of the country of Judea;

and from Idumea, or Edom, as the Syriac version reads it; a country that lay on the south of Judea, formerly inhabited by the sons of Edom, but now by Jews; or at least the inhabitants of it were proselytes to the Jewish religion. Mention is made of the plains of Idumea, along with Gazera, Azotus, and Jamnia, as in 1 Maccabees:

"Howbeit all the hindmost of them were slain with the sword: for they pursued them unto Gazera, and unto the plains of Idumea, and Azotus, and Jamnia, so that there were slain of them upon a three thousand men.'' (1 Maccabees 4:15)

Pliny (t) speaks of Idumea and Judea together, as a part of Syria; and Ptolemy says (u), this country lies on the west of the river Jordan; and it is here added,

and from beyond Jordan; the country of Peraea, on the east of Jordan:

and they about Tyre and Sidon; either the inhabitants of these places, as the Syriac, Arabic, Persic, and Ethiopic versions favour, reading "a great company from Tyre and Sidon"; or those that lived near the borders, and upon the confines of these cities of Phoenicia:

a great multitude; when all met together, from these several parts; who

when they had heard what great things he did, came unto him: for his fame went through all the countries, for the miracles he wrought; which drew this vast concourse of people after him; and who, inquiring where he was, came to him at the sea of Galilee.

(t) Nat. Hist. l. 5. c. 12. (u) Geograph. l. 5. c. 16.

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

8 And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.

Ver. 8. From beyond Jordan] περαν του ιορδανου. This country by Josephus is called Peraea, as Ultrajectum in Germany.

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.

What is to be understood by Idumea, see Rutter’s Evangelical Harmony, Vol. i. p. 286.

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).

8. Idumea — This was the ancient Edom. It lay south of Palestine. Herod the Great was by descent an Idumean. Many Jews lived in the country, but it can hardly be inferred that these who now followed Jesus had heard of him and came from that distance. Jews from Idumea being in Galilee followed the Saviour on account of his great and merciful miracles.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

From Idumea - The natives of which had now professed the Jewish religion above a hundred and fifty years. They about Tyre and Sidon - The Israelites who lived in those coasts.

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

J. W. McGarvey's The Fourfold Gospel [XL. Jesus Heals Multitudes].

XL. JESUS HEALS MULTITUDES BESIDE THE SEA OF GALILEE. aMATT. XII. 15-21; bMARK III. 7-12.

a15 And Jesus perceiving it withdrew bwith his disciples afrom thence: bto the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: aand many followed him; band a great multitude from Galilee followed; and from Judæa, 8 and from Jerusalem, and from Idumaea, and beyond the Jordan, and about Tyre and Sidon, a great multitude, hearing what great things he did, came unto him. [Idumæa was the land formerly inhabited by the Edomites. It is a Greek word from "Edom," which was another word for Esau ( Gen_25:30), and means red. This land was originally the narrow strip reaching from the Dead Sea to the Red Sea, lying between the Arabah on the west, and the desert on the east, being about one hundred miles long and fifteen or twenty broad. During the Babylonian captivity, however, the Edomites took possession of the southern portion of Judæa, and Strabo says that they encroached as far as to the city of Hebron. They were conquered by John Hyrcanus, one of the Asmonæan princes about 120 B. C., and were by him made subservient to the law and incorporated with the Jewish people. As before [217] noted, Herod the Great sprang from this people. Tyre and Sidon were Phoenician cities on the Mediterranean seacoast, westward from the Lake of Galilee.] aand he healed them all, 16 and charged them that they should not make him known: 17 that it might be fulfilled which was spoken through Isaiah the prophet [ Isa_42:1-4. Partly taken from the LXX and part an original translation], saying, 18 Behold, my servant whom I have chosen; My beloved, in whom my soul is well pleased: I will put my Spirit upon him, And he shall declare judgment to the Gentiles. [The word translated "servant," means also son, but it is rightly translated "servant" here, for the Father uses another word when he would designate Jesus as specifically his Son ( Mat_3:17, Mat_17:5). Jesus was a servant in form ( Phi_2:7), and in obedience ( Heb_10:9). The word "judgment," as used in the Old Testament, from which it is here translated, means rule, doctrine, truth. It is usually here understood as meaning that Jesus would reveal the gospel or the full truth of the new dispensation to the Gentiles.] 19 He shall not strive, nor cry aloud; Neither shall any one hear his voice in the streets. 20 A bruised reed shall he not break, and smoking flax shall he not quench, Till he send forth judgment unto victory. [These two verses find their fulfillment in the events of this paragraph. Jesus did not strive nor quarrel with the Pharisees, but having victoriously put them to silence, he meekly and quietly withdrew from their presence, and the healing of the multitudes which followed him as aptly fulfilled the prediction about the reed and the flax, for these two words, symbolic of weakness ( Isa_36:6) and patience-trying annoyance ( Pro_10:26), fitly represented the sick and lame and blind--sinners who, by affliction, had been made contrite and poor in spirit, remorseful and repentant, and who were brought to Jesus to be healed. If the hollow cylinder of the reed is bruised, its strength is gone, and it is no longer able to stand erect. Flax was then used where we now use cotton, as wicking for lamps. Imperfection in the fiber of it would cause it to smoke. A violent [218] man, irritated by the fumes of the smoking wick, would put it out, and cast it from him. But the Lord's servant would patiently fan it to flames. The statement that he would not break these bruised reeds, nor quench this smoking flax, was an emphatic declaration, by contrast, that he would heal their bruises and fan their dying energies and resolutions into a flame, until he sent forth judgment unto victory; i. e., until the gospel--the authoritative announcement of the divine purpose or will--shall be sent forth and advanced to its final triumph. Christ shall show patient mercy and forbearance until the gospel shall practically exclude the need of it, by triumphing over Jewish opposition and Gentile impiety so as to bring about universal righteousness.] 21 And in his name shall the Gentiles hope. [This verse sets forth the breadth of Christ's conquest over all nations. It reaches beyond our times into a future which is yet to be. But it was partially fulfilled by the presence of Idumæans and citizens of Tyre and Sidon in the multitudes which Jesus healed--unless we say that only Jews from these quarters are meant, which is not likely.] b9 And he spake to his disciples, that a little boat should wait on him because of the crowd, lest they should throng him: 10 for he had healed many; insomuch that as many as plagues pressed upon him that they might touch him. [Literally, they "fell upon him;" such was their eagerness to be healed by touching him.] 11 And unclean spirits, whensoever they beheld him, fell down before him, and cried, saying, Thou art the Son of God. 12 And he charged them much that they should not make him known. [Because this was not the right time, nor were they the right witnesses to make him known.] [219]

[FFG 217-219]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

8. Idumæa. More anciently called Edom. Southeast of the Jordan, and south of the Dead Sea. That country was occupied by the descendants of Esau. Herod the Great was, on his father's side, an Idumæan. Tyre and Sidon. See note on Matt. 11:21.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

8. ἀκούοντες ([429][430][431] and versions) rather than ἀκούσαντες ([432][433][434][435] etc.). ποιεῖ ([436][437] Syrr.) rather than ἐποίει ([438][439][440][441] Latt.). Syr-Sin. omits πλῆθος πολύ.

[429] 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.

[430] 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.

[431] 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.

[432] 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.

[433] 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.

[434] 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.

[435] 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.

[436] 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.

[437] 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.

[438] 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.

[439] 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.

[440] 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.

[441] 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.

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.

8. The last clause of v. 7 should be included in this verse. As it stands in the T.R., the first statement, with ἠκολούθησεν as its verb, goes as far as πέραν τοῦ Ἰορδάνου; the second, with ἦλθον as its verb, begins with οἱ περὶ Τύρον. But with the omission of οἱ before περὶ Τύρον, we can make the break where we please. Tisch. makes it at the end of v. 7, transferring ἠκολούθησεν to the end of the verse. But this separates Judæa and Jerusalem in an unwarrantable way. Most probably, the first statement is about Galilee, the district near at hand, and the second includes all the remote districts beginning with Judæa. Those from the neighboring Galilee are represented as following him, and those from the remote districts as coming to him. Read, And a great multitude from Galilee followed. And from Judæa, and from Jerusalem, and from Idumœa, and beyond Jordan, and about Tyre and Sidon, a great multitude, hearing what things he is doing, came to him.

ἠκολούθησεν, instead of ἠκολούθησαν, Treg. WH. ABGL Γ etc. mss. of Lat. Vet. Vulg. ἠκολούθησαν Tisch. א CEFK etc. mss. of Lat. Vet. This verb is transferred to the end of v. 7 after τῆς Ἰουδαίας by Tisch. WH. marg. א C Δ 238 Lat. Vet. Vulg. Placed after τῆς Γαλιλαίας by Treg. ABL Γ etc. Memph. Syrr. After Ἱεροσολύμων by WH. 235, 271. The separation of Judæa and Jerusalem caused by the transfer is clearly against it. Omit αὐτῷ after ἠκολούθησεν Tisch. Treg. WH. RV. א BCL Memph. etc. Omit οἱ before περὶ Τύρον Tisch. Treg. WH. RV. א* and c BCL Δ mss. of Lat. Vet. Pesh. etc. ἀκούοντες instead of ἀκούσαντες Tisch. Treg. WH. RV. א B Δ 1, 13, 69, etc. mss. of Lat. Vet. Vulg. Memph. ποιεῖ, instead of ἐποίει, Treg. WH. BL. Internally probable.

Idumæa is the Greek name for Edom, a district situated E. of the Jordan, between Southern Palestine and Arabia. Tyre and Sidon were the two great cities of Syro-Phœnicia on the Mediterranean Sea, NW. of Galilee.

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

He did [εποιει] . Imperfect tense. Others read poiei, he is doing. In either case the tense has a continuous force : what things he was doing or is doing. Note in verses 7, 8, Mark's accurate detail of places. See Introduction. The reasons for our Lord 's withdrawing into a boat, given with such minuteness of detail in verses 9 - 11, are also peculiar to Mark.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.