Mark 6:56

6:56 The fringe of a garment refers to the tassels worn by Jewish men on their robes (see Num 15:38-39; Deut 22:12). Just touching the fringe of the garment of Jesus the Messiah, the Son of God, brought healing to the sick (see also Mark 3:10; 5:28).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 6:56. [Ἐν ταῖς ἀγοραῖς, in the streets [or the fora]) where they would have the greater certainty of meeting Him, and where the greatest number might obtain relief at once.—V. g.]—Κἂν) This particle is compounded here, not of καὶ and ἐὰν, as it is usually, but of καὶ and ἂν, as in 2Co 11:16. Comp. note on Chrys. de Sacerd., p. 459.—ἅψωνται, they might touch) after the example of the woman with the issue of blood: ch. Mar 5:27.—αὐτοῦ) τοῦ κρασπέδου.

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

Mar 6:56 . κώμας , πόλεις , ἀγρούς : point probably to a wider sphere of activity than the plain of Gennesaret. This was practically the close of the healing ministry, in which the expectation and faith of the people were wound pp to the highest pitch.

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

Or, the hem of the garment.

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

Verse 56. Villages] Probably small towns near cities.

Country] Villages at a distance from cities and large public towns. See the notes on Mt 14:34-36.

Christ went about doing good - he confined his ministry and miracles to no place - wherever he went, they stood in need of his help; and whenever they required his assistance, they had it granted immediately. Our Lord's conduct, in these respects, is a perfect pattern for every preacher of his Gospel.

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

(56) Or country.—Better, as before in Mar_6:36, farms or hamlets. The three words form almost an exhaustive list of the various grades of aggregate human habitations.

In the streets.—Better, in the market-places.

The border of his garment.—Better, the hem, or fringe. See Note on Mat_9:20.

Were made whole.—The Greek tense implies an event frequently recurring.

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

56. but the border of his garment] The numbers that pressed upon Him seemed almost too large for Him to be able to heal them singly by laying His hands upon them, therefore many begged that they might be allowed to touch if it were but the border of His garment. Comp. above, Mar_5:27. Soon after followed the ever memorable discourse so strikingly in accordance with the present Passover-season in the synagogue of Capernaum respecting “the Bread of Life” (Joh_6:22-65).

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.

Wherever he entered

"Wherever Jesus entered"

they would put

Here "they" refers to the people. It does not refer to Jesus' disciples.

the sick

This phrase refers to people. AT: "the sick people" (See: Nominal Adjectives)

They begged him

Possible meanings are 1) "The sick begged him" or 2) "The people begged him."

let them touch

The word "them" refers to the sick.

the edge of his garment

"the hem of his robe" or "the edge of his clothes"

as many as

"all those who"

translationWords

beg

cure

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

56. ὅπου ἂν εἰσεπορεύετο. Cf. the constr. in Mar 3:11; Act 2:45; Act 4:35.

ἐν ταῖς ἀγοραῖς. In the open places. “In the streets” (A.V.) is from ἐν ταῖς πλατείαις ([1363] Vulg.), which looks like a correction, because no κῶμαι, and not all πόλεις, would have market-places. But ἀγορά has its original meaning, “a place where people assemble.” Cf. Act 5:15 and the curious Babylonian custom commended in Hdt. i. 197.

[1363] 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.

ἐτίθεσαν. So [1364][1365][1366][1367]. For ἵνα cf. Mar 5:18; Mar 5:23, Mar 7:32. The way in which the woman with the issue had been cured had doubtless become widely known, and the faith of these applicants was as efficacious as hers. Mt. again has aor. where Mk has imperf.

[1364] 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.

[1365] 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.

[1366] 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.

[1367] 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.

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.

56.] In ὅπου ἂν εἰσεπορεύετο … ὅσοι ἂν ἥπτοντο, the ἅν belongs not so much to the verbs, which are certain and definite, as to the indefinites ὅπου and ὅσοι, rendering them more indefinite, and spreading the assertion over every several occasion of the occurrence. See remarks on this in Klotz, Devar. ii. p. 145 f.: and cf. reff. and Lucian, Dial. mort. ix. 2, μακάριος ἦν αὐτῶν ὅντινα ἂν καὶ μόνον προσέβλεψα.

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

56. καὶ ὅπου ἂν εἰσεπορεύετο εἰς κώμας ἢ εἰς πόλεις ἢ εἰς ἀγρούς2—and wherever he entered into villages, or into cities, or into hamlets.

Insert εἰς before πόλεις and ἀγρούς, Tisch. Treg. WH. RV. א BDFL Δ most mss. Lat. Vet. Vulg. Harcl. ἐτίθεσαν, instead of ἐτίθουν, Tisch. Treg. WH. א BL Δ. ἥψαντο, instead of ἥπτοντο, Tisch. Treg. WH. RV. א BDgr L Δ 1, 13, 28, 33, 69, 124, 346.

κρασπέδου—the fringe or tassel appended to the hem of the outer garment, which served to remind Jews of the Law. But probably this ceremonial use is not in mind here, and it means just the edge of the garment, as if that slightest touch would be healing. J. gives a different account of what followed the storm on the lake, viz. that he landed at Capernaum, and delivered the discourse on the bread of life in the synagogue (J. 6:22).

1 See Note on Relation of Synoptical Accounts at beginning of ch. 5, for the place of the parables in Mt.’s account. And notice how Mt. thus connects the visit to Nazareth with the healing of Peter’s mother-in-law, which Mk. and Lk. put at the beginning of the Galilean ministry, while Mt., though connecting the two events as they do, puts them both at a late period.

Tisch. Tischendorf.

Treg. Tregelles.

WH. Westcott and Hort.

RV. Revised Version.

אԠCodex Sinaiticus.

B Codex Vaticanus.

C Codex Bezae.

L Codex Regius.

D Codex Ephraemi.

Harcl. Harclean.

marg. Revided Version marg.

1 See Note on ἀρχισυνάγωγος, 5:22.

13 Codex Regius.

28 Codex Regius.

69 Codex Leicestrensis.

2 See Win. 18, 3, end of section.

Δ̠Codex Sangallensis

Memph. Memphitic.

Lat. Vet. Vetus Latina.

Vulg. Vulgate.

A Codex Alexandrinus.

E Codex Basiliensis.

F Codex Borelli.

G Codex Wolfi A.

H Codex Wolfi B.

M Codex Campianus.

S Codex Vaticanus.

U Codex Nanianus.

V Codex Mosquensis.

1 .Codex Basiliensis

33 Codex Regius.

Pesh. Peshito.

1 “A barbarous declension,” Thay.-Grm. Lex.

209 An unnamed, valuable manuscript.

346 Codex Ambrosianus.

K Codex Cyprius.

Syrr. Syriac Versions.

1 The regular construction would require the inf. here, this verb being in the same construction as ποιῆσαι, and not ἐδύνατο.

2 This is exactly our word invalid, or infirm.

3 διὰ τὴν ἀπιστίαν is an unusual construction with ἐθαύμασεν, in fact, the only case of it in the N.T. (It seems quite improbable, both from the position and from the course of thought, that διὰ τοῦτο in J. 7:22, belongs with v. 21.)

1 δύο δύο—is a Hebrew fashion of expressing the distributive idea, where the Greeks would say ἀνὰ or κατὰ δύο.

1 On this change from the indirect to direct discourse, see Win. 63, II. 2. The RV. indicates the change of structure by inserting said he. And the change in νποδεδεμἐνους by inserting to go.

Bib. Dic. Smith’s Dictionary of the Bible (1st or 2d edition).

Π̠Codex Petropolitianus

Win. Winer’s Grammar of N. T. Greek.

1 Morison makes a curious mistake in supposing that the aor. subj. of the TR. means might, while the pres. sub. means may. This difference is expressed in Greek by a change of moods, not of tenses.

2 See Schürer, II. I. 23, 33.

1 On the genealogy of the Herodian family, see Bib. Dic.

Latt. Latin Versions.

1 This is a case of the noun being attracted from the principal into the relative clause, and taking its construction.

Hier. Jerusalem Lectionary.

1 On the use of the aor. for the plup. in Greek, see Win. 40, 5 a. Burton, 52. Both of these, however, fail to account for the infrequency of the plup. in the N.T.

2 See Burton, 232.

1 See Burton, 29. In this case, the impf. contains an element of repeated action, not expressed by the plup. We combine both in he had kept saying.

AV. Authorised Version.

Thay.-Grm. Thayer’s Grimm.

2 AV. observed him. This comes probably from the meaning keep in mind, but it is not a legitimate derivation, nor is the meaning consonant with the context. See Morison’s Note. Also Meyer.

3 Win. 53, 3 b. It is to be said, however, that while καί itself is never strictly adversative, it is used to connect statements more or less adverse. Only καί does not express the opposition.

1 See Win. 2, 1 d. Thay.-Grm. Lex.

2 Of the said Herodias, AV., would require the art. before αὐτῆς.

1 This is the subj. of deliberative questions, in which advice is asked.

1 See footnote v.17. This is one of the cases, where, owing to the close conjunction of this with the principal verb, the absence of the plup. is most marked. But in relative clauses, the Greek rarely uses the plup. Win. 40, 5 a, β.

1 The aor. differs from the pres. imp. here, as denoting beginning, instead of continuance. Get rest expresses it.

Γ̠Codex Tischendorfianus

1 On the form and meaning of this verb, see on 1:41.

2 See Win. 55, 5 g, β.

102 Codex Bibliothecae Mediceae.

1 In this sense of reclining at meals, the use of compounds with ἀνά belongs to later Greek. Win. 2, 1 b.

1 The prep. in composition denotes the separation of the bread into parts by the breaking. See Thay.-Grm. Lex.

2 Properly χορτάζειν is used of the feeding of animals.

1 See on 1:32.

1 On this use of the vowel of the first aor, in the sec. aor., see Win. 13, 1 a.

1 On the meaning of this verb, see on 2:12.

2 Win. 48 c, Mey. explain this by the German bei, as a temporal adjunct—in connection with, at the time of.

1 See on 2:4.

2 The N.T. uses ἄν to denote indefiniteness in a relative clause with a past tense of the ind., where the Greek uses the opt. without ἄν. Burton, 315.

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

Peculiar to Mark.

In the streets [αγοραις] . Rightly, Rev., Market - places. See on Mt 11:16.

Border. See on Mt 9:20.

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