Mark 8:2

Mar 8:2. Ἡμέραι, days) The nominative of time, there is, or there are, being understood, forms an absolute mode of expression, Luk 9:28.

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

Mar 8:2 . Vide on Mat 15:32 .

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

Verse 2. Having nothing to eat] If they had brought any provisions with them, they were now entirely expended; and they stood in immediate need of a supply.

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

I have compassion on the multitude,.... Christ is a compassionate Saviour both of the bodies and souls of men: he had compassion on the souls of this multitude, and therefore had been teaching them sound doctrine and he had compassion on the bodies of many of them, and had healed them of their diseases; and his bowels yearned towards them all;

because, says he,

they have now been with me three days, and have nothing to eat; for if they brought any food with them, it was all spent, and they were in a wilderness, where nothing was to be got; where they had no house to go into, nor bed to lie upon, and no provisions to be bought; and in this case they had been two nights and three days; which showed great affection and zeal in these people, and a close attachment to Christ, in exposing themselves to all these difficulties and hardships, which they seemed to bear with much patience and unconcernedness. The Vulgate Latin, Syriac, Persic, and Ethiopic versions prefix the word "behold" to this clause, as expressing admiration at their stay with him so long in such a place.

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

2 I have compassion on the multitude, because they have now been with me three days, and have nothing to eat:

Ver. 2. I have compassion, &c.] {See Trapp on "Mat 15:32"} {See Trapp on "Mat 15:33"} {See Trapp on "Mat 15:34"}

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.

2. ἡμέραι τρεῖς ([1559][1560][1561][1562][1563][1564]) rather than ἡμέραις τρισίν ([1565] or ἡμέρας τρεῖν ([1566]), which look like grammatical corrections.

[1559] 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.

[1560] 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.

[1561] 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.

[1562] 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.

[1563] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1564] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[1565] 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.

[1566] 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.

2. Σπλαγχνίζομαι. Nowhere else does Christ say that He feels compassion, although this is often said of Him; Mar 1:41, Mar 6:34, Mar 9:22. He is continuing His training of the Twelve. He tells them His own feelings and points out the need of help. What do they suggest?

ἡμέραι τρεῖς. See crit. note. We can make ἡμέραι τρεῖς grammatical by taking προσμένουσιν and ἔχουσιν as datives with εἰσίν understood. More probably ἡμέραι τρεῖς is a parenthetic nominative, as in Luk 9:28; cf. Act 5:7; also ἤδη αἱ ἡμέραι ἐρχόμεναι τὰ πάντα ἐπελήσθη (Ecc 2:16). In such cases the insertion of “and” smooths the construction; “There are now three days and they are attending Me and have nothing to eat.” In Jos 1:11 the καί is inserted; ἔτι τρεῖς ἡμέραι καὶ ὑμεῖς διαβαίνετε τὸν Ἰορδάνην τοῦτον. J. H. Moulton, p. 70. Mt., who sometimes improves the awkward constructions in Mk, leaves this unchanged, as if it had no need of correction. [1825] has ἡμέραι τρεῖς εἰσιν ἀπὸ πότε ὧδέ εἰσιν, triduum est ex quo hic sunt; so also a b i.

[1825] 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.

προσμένουσίν μοι. Cf. προσμένειν τῇ χάριτι τοῦ θεοῦ (Act 13:43); οἱ πιστοὶ ἐν ἀγάπῃ προσμενοῦσιν αὐτῷ (Wis 3:9). [1826][1827] omit μοι: cf. Act 18:18. “Three days” would mean that “they have been with Me since the day before yesterday,” a much longer time than in the case of the 5000, which was hardly a whole day.

[1826] 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.

[1827] 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.

τί φάγωσιν. Cf. Mar 6:35 and Luk 17:8.

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.

2. Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον ὅτι ἤδη ἡμέραι τρεῖς προσμένουσί μοι1—I have compassion on the multitude because already they remain with me three days.

ἡμέραι, instead of ἡμέρας, Tisch. Treg. WH. RV. א ALNX ΓΠ etc. B ἡμέραις τρισὶ.

This three days’ stay of the multitude means of course that Jesus had been deflected from his purpose of retirement during this time, and had been drawn into his ordinary work of teaching and healing. And the sequence of events would indicate that the gathering was caused by the report of the miracle upon the deaf and dumb man.

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

I have compassion [σπλαγχνιζομαι] . A peculiar verb, from splagcna, the inward parts, especially the nobler entrails - the heart, lungs, liver, and kidneys. These came gradually to denote the seat of the affections, like our word heart. This explains the frequent use of the word bowels in the A. V. in the sense of tender mercy, affection, compassion. See Luk 1:78; 2Co 7:15; Phi 1:8; Phl 1:7, 12, 20. The Rev. has properly rejected it in every such case, using it only in its literal sense in the single passage, Act 1:18.

They have been with me [προσμενουσιν] . Lit., they continue, as Rev.

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