Mark 4:40

Mar 4:40. Οὐκ, not) His expression subsequently was, not yet [Do ye not yet understand?] Mat 16:9. The not simply implies negation; the not yet implies that they already before had had good grounds afforded them for believing.

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

Mar 4:40 . τί δειλοί , etc., duality of expression again. Matthew gives the second phrase, Luke the gist of both.

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

How cometh it to pass that you have no faith?

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

Verse 40. Why are ye so fearful?] Having me with you.

How is it that ye have no faith?] Having already had such proofs of my unlimited power and goodness.

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

40 And he said unto them, Why are ye so fearful? how is it that ye have no faith?

Ver. 40. Why are ye so fearful?] Increpatio cum admiratione: as their "Master, carest thou not," &c., was interrogatio conquerentis et reprehendentis. But if Caesar in a tempest could bid the bargeman be of good cheer, for he carried over the fortune of Caesar, which could not miscarry; {a} how much more might those that were upon the same bottom with Christ, have been confident of a safe arrival!

How is it that ye have no faith?] A little they had, Mat 8:26. But this unexercised was, to comfort, as good as no faith.

{a} Perge contra tempestatem: Caesarem fers, et fortunam Caesaris. Plut.

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.

And he said unto them, Why are ye fearful! have ye not yet faith? Not pwv ouk ecete , but oupw ecete . If they had faith, they would have known that, though asleep, he could preserve them.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Then he said to them

"And Jesus said to his disciples"

Why are you afraid? Do you still not have faith?

Jesus asks these questions to make his disciples consider why they are afraid when he is with them. These questions can be written as statements. AT: "You should not be afraid. You need to have more faith." (See: Rhetorical Question)

Who then is this, because even the wind and the sea obey him?

The disciples ask this question in amazement at what Jesus did. This question can be written as a statement. AT: "This man is not like ordinary men; even the wind and the sea obey him!" (See: Rhetorical Question)

translationWords

fear

faith

obey

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

40. [852][853][854][855][856] omit οὕτως. οὔπω ([857][858][859][860][861]) rather than πῶς ([862][863][864]).

[852] 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.

[853] 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.

[854] 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.

[855] 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.

[856] 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.

[857] 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.

[858] 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.

[859] 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.

[860] 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.

[861] 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.

[862] 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.

[863] 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.

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

40. Τί δειλοί ἐστε; οὔπω ἔχετε πίστιν; Mt. slightly, and Lk. still more, tones down the rebuke, which is more severe than A.V. and R.V. represent. Neither here nor Rev 21:8 does “fearful” adequately render δειλός, which means “cowardly” or “craven.” In Rev 21:8 the δειλοί and ἄπιστοι are put in the front rank of those who are to receive the greater condemnation. Cf. Deu 20:8; Jdg 7:3; and esp. Sir 2:12-13. The two questions are closely connected. It is their want of trust in Him that has made them cowards. If they had had firm faith, they would not have feared that the Messiah could perish in a storm, or allow them to perish for obeying His command; οὔπω, after all that they had heard Him say and seen Him do; see crit. note and cf. Mar 7:18. Caesar’s encouragement to the terrified pilot, “Thou bearest Caesar and his fortunes,” may be compared. For the asyndeton cf. Mar 6:38.

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.

40. Τί δειλοί ἐστε; οὔπω ἔχετε πίστιν;—Why are you fearful? have you not yet faith? The lack of faith is in himself, in his power and disposition to care for them, and, as implied in the οὔπω, after so many attestations of both. Their appeal to him while he was asleep had not been the calm invocation of a trusted power, but the frightened reproach of those whose faith is defeated by danger.

οὔπω, instead of οὕτω; πῶς οὐκ, Treg. WH. RV. א BDL Δ, most mss. Lat. Vet. Vulg. Memph.

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