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

Mark 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 Revelation 2:25.[55]

[55] Tisch. reads εἰσίν instead of ἥκουσιν, with BLΔ Memph.; but Lachm. ἥκασι with AD; ‘venerunt,’ abc Vulg.—ED. and TRANSL.

Mark 8:6-7. Εὐχαριστήσας—εὐλογήσας, giving thanks—blessing) Synonyms. They do right in taking food, who pray over the several courses.—καὶ αὐτὰ, them also) Implying the liberal bountifulness of the feast.

Mark 8:11. Ἤρξαντο, they began) after a temporary cessation. [πειραζοντες αὐτὸν, tempting Him) to try whether He could, after having exhibited so many signs on the earth, perform similar signs from heaven also.—V. g.]

Mark 8:12. Ἀναστενάξας) When He has betaken Himself to [having commenced] sighing. The word is inchoative or inceptive, as ἀναβοάω, etc. And yet to begin to groan or sigh remains a πάθος, or mental emotion.[56]

[56] Not a premeditated act of the mind: though to begin to groan might seem to imply it was the latter.—ED. and TRANSL.

Mark 8:15. Τῶν Φαρισαίων καὶ Ἡρώδου, of the Pharisees and Herod) Two opposite extremes of religious sects. In Matthew 16:6, where see note, the words are, “the Pharisees and Sadducees.” Therefore, instead of what Matthew has, viz. the Sadducees, Mark has, Herod. The leaven common to them all, at least in demanding signs on various pretexts at different occasions, was hypocrisy (Herod is called “the fox,” Luke 13:31, where see note). As to Herod, Luke does not mention that indeed (viz. his demanding a sign), at ch. Luke 12:1, but he does at Luke 23:8, as it were in the way of supplement. For although Herod approached nearer to the Pharisees in the article of the resurrection, ch. Mark 6:16, yet the licentiousness admitted by the doctrine of the Sadducees, was in other respects more suited to his palace and court, which bent religion into a mere species of political expediency.

Mark 8:17. [Τὶ διαλογίζεσθε, κ.τ.λ.) The sense of the discourse moves forward by distinct interrogations, as far as to the verb μνημονεύετε, Mark 8:18, inclusive.]—πεπωρωμένην, hardened) Hardening flows on from the heart to the sight, the hearing, and the memory; Mark 8:18.

Mark 8:22. Φέρουσιν, they bring) The blind man himself does not seem then as yet to have had knowledge of Jesus.

Mark 8:23. Ἐπιλαβόμενος, taking to Him) Himself was leading the way, illustrating His great humility.—κώμης) Bethsaida is called πολις, a city, John 1:44. It was a κωμόπολις, a village-town. To the blind man, on recovering sight, the aspect of heaven and of the Divine works in nature was more joyous than that of man’s works in the village.

Mark 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.

Mark 8:25. Ἀναβλέψαι, lift up his eyes) and try them.

Mark 8:26. Εἰς τὸν οἶκον—μηδὲ εἰς τὴν κώμην, into the house—nor into the village) His house therefore was in the remote extremity of the village.—μηδὲ εἴπης, nor tell) Jesus avoided celebrity, especially at that time. [For this miracle is the last in the Evangelists before the Feast of Tabernacles (and before the discourses recorded in John ch. 7–10—V. g.); and He forbade this miracle to be published abroad, just as He did the healing of the deaf and dumb man, ch. Mark 7:36. The people, after having celebrated the Passover, repaired to their country employments: His adversaries were thenceforth honoured with no further sign; and whatever effects were needful to be produced in the case of the disciples by miracles of this kind, had now already reached their highest point. Behold the year of grace now completed in Galilee!—Harm., p. 348.]—τινὶ, to any one) who is in the town.

Mark 8:27. Ἐν τῇ ὁδῷ, on the way) He held pious discourse whilst on the way.

Mark 8:31. Τὸν Υἱὸν τοῦ ἀνθρώπου, the Son of Man) He calls Himself by an humble title: after the resurrection, He says, Christ ought to have suffered; Luke 24:26.—ἀποδοκιμασθῆναι, to be rejected) For they [the elders, etc.] denied that which Peter, Mark 8:29, had confessed; ch. Mark 14:63-64.

Mark 8:32. Παῤῥησίᾳ, freely [openly]) Heretofore He had only in an indirect manner indicated it, Luke 4:23.—τὸν) τοῦτον.

Mark 8:32-33. Ἐπιτιμᾶν—ἐπετίμησε, to rebuke—rebuked) Peter, whilst he rebukes, earns a rebuke himself. The same verb occurs, Mark 8:30, ἐπετίμησεν.

[33. Τοὺς μαθητὰς αὐτοῦ, His disciples) who might have been very quickly carried away by Peter’s objection, so as to embrace views merely human.—V. g.]

Mark 8:34. Τὸν ὄχλον σὺν τοῖς μαθηταῖς, the multitude with His disciples) The doctrine here taught was true catholic doctrine [which is even inculcated upon the crowd, who were not yet quite distinctly instructed as to Jesus being the Messiah.—V. g.].—ἀκολουθεῖτω, let him follow) in the death of the cross.

Mark 8:35. Καὶ τοῦ εὐαγγελίου, and of the Gospel) So, and of My words, Mark 8:38. [Especially those concerning the cross.—V. g.]

Mark 8:38. Ἐπαισχυνθῇ, shall be ashamed) in words and deeds. [It is by the undaunted confession of Christ itself that His own life is brought into danger.—V. g.]—Με—ὁ Υἱὸς τοῦ ἀνθρώπου, Me—the Son of Man) concerning the present time, He speaks in the first person [Me]; concerning the future, in the third [the Son of Man. λόγους, words) of the cross [which carry with them the need of taking up a cross). The plural implies, that one may confess Christ in general, and yet be ashamed of this or that word, this or that saying of His; for instance, Matthew 5 This kind of shame must also be overcome.—ἐν τῇ γενεᾷ ταύτῃ in this generation) To this there stands in antithesis the general assembly of the last day, which is spoken of presently after.—τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, this adulterous and sinful) which, as an adulteress, despises Christ:[2] as sinful, despises His words: and in consequence throws out in the way of those who confess Him all kinds of threats and promises. Such a crowd ought to be altogether despised. Who need fear them?—who regard them?—ὁ Υἱὸς ἀνθρώπου, the Son of Man) He had just now said, Me and My words, not the Son of Man and His words; but now He does not say, I, but the Song of Solomon of Man, which appellation has a peculiar connection with His glorious and visible Advent. Luke 9:26.—ἐπαισχυνθήσεται, shall regard as an object of shame) with good reason: and so shall not acknowledge as His, but shall put away from Him.—τοῦ Πατρὸς, the Father) Therefore His glory is, as of the Only-begotten of the Father, John 1:14.—μετὰ τῶν ἀγγέλων τῶν ἁγίων) This is the Greek reading, and that of the Goth. Version, etc. See App. Crit. Ed. ii. on this passage. O what shame! To be regarded as an object of shame in the presence of God the Father, of Christ, and of angels!

[2] The true Husband and Bridegroom of the Church.—ED. and TRANSL.