Mark 8:24

8:24-25 The healing was not instantaneous—the man saw imperfectly at first. Jesus’ second laying on of hands brought complete healing. Who is this man who stills the sea and heals the blind? Peter reveals this in the next account—he is the Messiah (8:29).

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

Mar 8:24. Ὡς δένδρα, περιπατοῦντας,[1] as trees, walking) The blind man says, that it is by this alone [their walking] that he knows they are men, not trees, viz. because they walk.

[1] The fuller reading, ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας, was preferred by the margin of the Ed. Maj., but the Ed. 2 and Vers. Germ. agree with the Gnomon.—E. B. ABC corrected later GLXΔ, have ὅτι and ὁρῶ. But Dabc omit both. Vulg., “homines velut arbores.” The Elzevir Rec. Text omit both.—ED. and TRANSL.

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

Mar 8:24 . ἀναβλέψας : the narrative contains three compounds of βλέπω ( ἀνὰ , διὰ , ἐν ); the first denotes looking up in the tentative manner of blind men, the second looking through (a mist as it were) so as to see clearly, the third looking into so as to see distinctly, as one sees the exact outlines of a near object ( cf. Mar 14:67 ). ὡς δένδρα , as trees, so indistinct was vision as yet; yet not trees, but men because moving (“non arbores, quia ambulent,” Bengel). He knew what a man is like, therefore he had once seen, not born blind.

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

He perceived some moving of men, when he could not discern their bodies.

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

Verse 24. I see men as trees, walking.] His sight was so imperfect that he could not distinguish between men and trees, only by the motion of the former.

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

(24) I see men as trees, walking.—The better MSS. give two words expressing different forms of perception, “I behold men, for I see them walking as trees.” His sight was not yet clear, but he interpreted what it told him rightly. The naturalness of this description of the first impression of the restored sense strikes every reader. From the point of view which looks on our Lord’s miracles as having a symbolic character, and being, as it were, acted parables, we may see in it that which represents an analogous stage in the spiritual growth of men, when truths for which before they had no faculty of vision are seen for the first time, but are not as yet apprehended in their full or definite proportions. They need a second touch of the Divine Hand, the passing away of another film of ignorance or prejudice, and then they too see all things clearly.

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

24. as trees, walking] He had not been born blind. He remembered the appearance of natural objects, and in the haze of his brightening vision he saw certain moving forms about him, “trees he should have accounted them from their height, but men from their motion.”

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 he looked up,.... This is omitted in the Arabic and Persic versions. The sense is, that he opened his eyelids, and lifted up his eyes, to try if he could see, and he could, and did see again; his sight was returned again, though very imperfectly as yet:

and said, I see men, as trees, walking: he saw some objects at a little distance from him, which, by their motion, he supposed to be men; otherwise his sight was so imperfect, that he could not have distinguished them from trees: he was capable of discerning the bulk of their bodies, and that they walked, or moved forward; but he could not distinguish the particular parts of their bodies; they seemed to be like trunks of trees, in an erect posture, and which he should have took for such, had it not been for their walking. As this man immediately, upon Christ's putting spittle on his eyes, and laying his hands on him, had sight given him, though it was very obscure and glimmering; so, as soon as ever the Gospel comes with power, it dispels the darkness of the mind, and introduces light; though at first it is but very small; it is let in gradually: the sinner is first convinced of the evil of his actions, and then of the sinfulness of his nature; he first sees the ability and suitableness of Christ as a Saviour, and after that his willingness, and his interest in him as such; and all this is commonly before he is so well acquainted with the dignity and infiniteness of his person, as the Son of God: and it is some time before he has his spiritual senses exercised to discern between good and evil, between truth and error; or arrives to a clear and distinct knowledge of Gospel truths, and a stability in them. Hence it is, that such are greatly harassed with Satan's temptations; are disquieted in their souls; are filled with doubts and fears, and are in danger of being imposed upon by false teachers.

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

24 And he looked up, and said, I see men as trees, walking.

Ver. 24. I see men as trees, walking] This was done, saith an expositor, to the end that Christ’s power might be the more distinctly known; as also to instruct men in their degrees and progresses of spiritual illumination, to give God the glory wholly, both for the beginning and for the accomplishment. He is author and finisher of our faith, Heb 12:2.

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.

I see men, as trees, walking - I see men walking, but see them so indistinctly that, but for their “motion,” I could not distinguish them from trees. I cannot distinctly see their shapes and features. Probably our Lord did not “at once” restore him fully to sight, that he might strengthen his faith. Seeing that Jesus had partially restored him, it was evidence that he could “wholly,” and it led him to exercise faith anew in him, and to feel more strikingly his dependence on him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Man[1] as trees walking. In the Latin text, walking may agree either with men, or with trees, but the Greek shews that walking must be referred to men. Perhaps Christ restored sight in this manner to the man by degrees, to make him more sensible of the benefit; or to teach us how difficult is a sinner’s conversion; of which this was a figure. (Witham)

===============================

[BIBLIOGRAPHY]

Video homines velut arbores ambulantes, Greek: Blepo taus anthropous os dendra peripatountas.

====================

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).

24. Men as trees, walking — Had the man been born blind he would not have recognized either men or trees as such. One who has received his sight for the first time would not know a circle from a square, or identify any visible form as being what he had heretofore known.

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

And he looked up, and said, I see men as trees, walking. He looked ups natural action. He instinctively looked in the direction of the source of light. The words in the Greek of the next clause are as follows: blepw toupouv oti wv dendra orw peripatountav : I see men; for I behold them as trees, walking; that is, "I see something confusedly and obscurely, not clearly; for I see what I think must be men, and yet so dimly that they look to me like trees, only that I know that men move from their places, whereas trees do not." The word "walking" refers to the men, and not to the trees, as is evident from the Greek. This man, as yet partially blind, saw men as in shadow, magnified by the mist, looking much larger than they really were.

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

I see men as trees walking - He distinguished men from trees only by their motion.

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

24. I see men; for I behold them as trees, walking. Certain moving forms about him, but without the power of discerning their shape or magnitude; trees he should have accounted them from their height, but men from their motion.

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.

He looked up

"The man looked up"

I see men who look like walking trees

The man sees men walking around, yet they are not clear to him, so he compares them to trees. AT: "Yes, I see people! They are walking around, but I cannot see them clearly. They look like trees" (See: Simile)

Then he again

"Then Jesus again"

and the man opened his eyes, his sight was restored

The phrase "his sight was restored" can be written in active form. AT: "restoring the man's sight, and then the man opened his eyes" (See: Active or Passive)

translationWords

like

restore

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

24. ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας ([1689][1690][1691][1692][1693][1694][1695][1696][1697]) rather than ὡς δεν. περιπ. ([1698]2[1699] Versions).

[1689] 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.

[1690] 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.

[1691] 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.

[1692] 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.

[1693] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.

[1694] 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.

[1695] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1696] 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.

[1697] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[1698] 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.

[1699] 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.

24. ἀναβλέψας. The man looked up in order to answer the question; the attempt to stretch forth the withered hand is similar (Mar 3:5). The context nearly always shows whether ἀναβλέπω means “look up” (Mar 6:41, Mar 7:34, Mar 16:4) or “recover sight” (Mar 10:51-52). Here and Joh 9:11 either meaning is possible. Cf. ἀνάγειν, ἀνακαλεῖν.

ἔλεγεν. Conversational.

Βλέπω τοὺς ἀνθρώπους ὅτι. See crit. note. I see the men, for I perceive people as trees walking. His sight is imperfect; he knows that what he sees are men, because they walk, but to him they look like trees. The change from βλέπω to ὁρῶ should be marked as in Mar 4:12.

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.

24.] I see men, because I see them walking as it were trees; i.e. not distinct in individual peculiarity, but as trees in the hedge-row flit by the traveller. It is a minute mark of truth, that he describes the appearance of persons as he doubtless had often had occasion to do during the failing of sight which had ended in his blindness. By no possibility can the words convey, as Wordsw., three different stages of returning vision: “I see men. I see them standing still, and dimly, as trees. I see them walking.” For thus the ὅτι is altogether passed over, and περιπατοῦντας taken out of its government, and most unnaturally made into a sentence by itself.

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

24. βλέπω τοὺς ἀνθρώπους ὅτι, etc.—The AV., I see men as trees walking, ignores this ὅτι. RV., I see men; for I see them as trees walking. That is, what would otherwise be taken by him for trees he knows to be men by their walking around. This indistinctness of vision is due not to the confusion of his ideas arising from his previous blindness, but to the incompleteness of his cure. This is the single case of a gradual cure in our Lord’s life, and the narrative gives us no clue to the meaning of it. But we have no right to argue from this single case that gradualness was the ordinary method of Jesus’ cures.2

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

I see men as trees walking (following the reading, Blepw touv ajnqrwpouv wJv dendra peripatountav). The Rev. reads, following the amended text, I see men, for [οτι] I behold [ορω] them as trees, walking. He saw them dimly. They looked like trees, large and misshapen; but he knew they were men, for they were walking about.

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