Mark 8:3

Mar 8:3. Τινὲς, some of them) Those who had come a greater distance were more in want; and it is on account of these that even the rest are supplied with food. [This clause is also a portion of Jesus’ words.—V. g.] [μακρὀθεν, from far) impelled by a remarkable zeal.—V. g.]—ἥκουσι, they are come) The verb ἥκω signifies, in the present time [tense], I am already come, and I am here, rather than I am coming. They who have substituted ἥκασι in this passage, do not seem to have considered this force of the verb; see on Rev 2:25.[55]

[55] Tisch. reads εἰσίν instead of ἥκουσιν, with BLΔ Memph.; but Lachm. ἥκασι with AD; ‘venerunt,’ abc Vulg.—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 8:3 . ἐκλυθήσονται , they will faint. This verb is used in N. T. in middle or passive in the sense of being faint or weary in body or mind (Gal 6:9 , Heb 12:3 ). καί τινες … εἰσίν , and some of them are from a distance, peculiar to Mark. The meaning is that such, even if in vigour at starting, would be exhausted before reaching their destination. But could they not get food by the way?

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

Word for word, they will fall in sunder, or be dissolved, for when men fall in a swound, their sinews fall one from another.

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

Verse 3. For divers of them came from far.] And they could not possibly reach their respective homes without perishing, unless they got food.

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

(3) For divers of them.—Better, and some of them are (or, are come) from afar. The words are given as spoken by our Lord, and are in the perfect tense.

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

And if I send them away fasting to their own houses,.... Greek, "to their own house", or home; but all the Oriental versions render it as we do, in the plural, "their own houses", or habitations; and it seems from hence that they were now tasting, and at least had had no food all that day, whatever they might have the day before, which it not certain.

They will faint by the way; for want of food their strength will be exhausted, their animal spirits will fail, their nerves will be loosened, they will not be able to perform their journey, or get to the end of it:

for divers of them came from far; perhaps some had followed him from the coasts of Tyre and Sidon, from whence he came last; and others from Decapolis, through the midst of the borders of which he passed hither; and others from different parts, who had heard of his coming; See Gill on Mat 15:32.

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

3 And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.

Ver. 3. They will faint] εκλυθησονται, "their sinews will be loosened," as it useth to fare with men in fainting fits. Physicians sometimes let blood usque ad deliquium animae; so doth God, as he did David often. {See Trapp on "Mat 15:32"}

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.

For divers of them came from far. These words, as they stand in the Authorized Version, might be supposed to be an observation thrown in by the evangelist himself. But the correct rendering of hkasi , is not "came," but have come, or rather, are come and instead of tiner at the beginning of the clause, the more correct reading is kai tinev . This change makes the clause almost of necessity to be a part of our Lord"s own words going before. It was not until the third day that our Lord interposed with a miracle, when the people were absolutely without food, and would therefore feel more sensibly the blessing as well as the greatness of the miracle. Their extremity was his opportunity.

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

3. καί τινες ([1567][1568][1569][1570]) rather than τινὲς γάρ ([1571][1572][1573][1574][1575]). ἀπὸ μακρόθεν ([1576][1577][1578][1579][1580]) rather than μακρόθεν ([1581][1582][1583][1584][1585]). εἰσίν ([1586][1587][1588]) rather than ἥκασιν ([1589][1590][1591][1592] or ἥκουσιν ([1593][1594][1595] etc.).

[1567] 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.

[1568] 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.

[1569] 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.

[1570] 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.

[1571] 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.

[1572] 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.

[1573] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[1574] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1575] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[1576] 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.

[1577] 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.

[1578] 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.

[1579] 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.

[1580] 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.

[1581] 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.

[1582] 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.

[1583] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[1584] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1585] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[1586] 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.

[1587] 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.

[1588] 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.

[1589] 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.

[1590] 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.

[1591] 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.

[1592] 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.

[1593] Codex Basiliensis. 8th cent. At Basle.

[1594] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mk 1–41; Mar 2:8-23; Mar 3:5 to Mar 11:6; Mar 11:27 to Mar 14:54; Mar 15:6-39; Mar 16:19-20.

[1595] Codex Seidelianus I. 9th or 10th cent. Contains Mar 1:13 to Mar 14:18; Mar 14:25 to Mar 16:20.

3. ἐὰν ἀπολύσω αὐτούς. This looks like a reference to the suggestion made by the disciples in the former case (Mar 6:36). Have they anything better to suggest now?

νήστεις. In class. Grk νήστιδες (Aesch. Ag. 194, 1622) or νήστιες (Hom. Od. xvii. 370): cf. ἔρεις (? Tit 3:9) for ἔριδες: νήστις ([1828][1829]) is simply bad spelling. Blass, § 8. 3.

[1828] 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.

[1829] 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.

εἰς οἶκον αὐτῶν. Cf. Mar 8:26; the omission of the art. is Hebraistic. Blass, § 46. 9.

ἐκλυθήσονται. Deficient (Vulg.). In Gal 6:9 and Heb 12:3; Heb 12:5 (from Pro 3:11) the verb is used of faintness of spirit; in LXX. of bodily faintness (1Sa 14:28; 2Sa 16:2; 2Sa 17:2; etc.). See crit. notes.

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.

3. νήστεις—fasting. ἐκλυθήσονται—they will be exhausted.2 καί τινες αὐτῶν ἀπὸ μακρόθεν3 ἥκασι4—and some of them have come from a distance. This is an additional reason for not sending them away, not the reason of their exhaustion, as in TR.

καὶ τινες, instead of τινὲς γὰρ, Tisch. Treg. WH. RV. א BL Δ 1, 13, 28, 33, 209, one ms. Lat. Vet. Memph. Insert ἀπὸ before μακρόθεν, Tisch. Treg. WH. RV. א BDL Δ 1, 13, 28, 33, 69, 209, 346 (Latt.).

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

Faint. See on Mt 14:32. Wyc., fail.

Some of them came from far. Peculiar to Mark.

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