Mark 16
CamGreekMark 16:1
- διαγενομένουτοῦσαββάτου. When the Sabbath was past (A.V., R.V.). The verb is used of passing intervals of time in Acts 25:13; Acts 27:9; cf. 2Ma 11:26. After sunset on Saturday they bought ἀρώματα, a comprehensive term for sweet-smelling substances, whether solid or liquid. They proposed to pour these over the Body as it lay wrapped in gravecloths. Christ’s words to Judas (Mark 14:8) might suggest this. When they had finished their preparations it was too dark to do anything at the tomb; they must wait till dawn on Sunday.
Mark 16:2
- ἀνατείλαντοςτοῦἡλίου. When the sun was risen. Mk’s fondness for fulness of expression (Mark 14:58; Mark 14:61; Mark 14:68) here leads him into inconsistency. If the sun had already risen, it would not be λίανπρωί. Mt. becomes still more confused about the time of day. Elsewhere (Mark 1:32, Mark 2:20, Mark 6:35, Mark 14:30), when Mk gives two notes of time, Mt. omits one (Matthew 8:16, Matthew 9:15, Matthew 14:15, Matthew 26:34).
Here he gives two which are even less harmonious than Mk’s two. Mk confuses the time of the women’s leaving home with the time when they reached the tomb. Mt. confuses the time when they bought the unguents with the time of their setting out to use them. At the latter hour it was still dark (Jn), which agrees with λίανπρωί here. Even if λίανπρωί means only “as early as they possibly could,” it does not harmonize with “at sunrise.”
τῇμιᾷτῶνσαββάτων. So also Lk. and Jn. Lit. “On day one of the week,” not (as Coverdale in Lk.) “upon one of the Sabbathes.” Here and in Jn, Vulg. has una sabbatorum, in Lk. and Acts 20:7 una sabbati. This is a more important point than the hour of starting or of reaching the sepulchre. All the Evangelists agree that the tomb was found empty on the morning of Sunday.
Mark 16:3
- ἔλεγονπρὸςἑαυτάς. Cf. Mark 11:31, Mark 14:4. Two of them had seen Joseph and Nicodemus, possibly with assistance and a lever, roll the stone to close the tomb, and they began to discuss among themselves whom they could get to open it. Here k has a strange interpolation about a sudden darkness at the third hour and Angels coming down from heaven and going up again with the risen Christ.
Mark 16:4
- ἀνακεκύλισται. Is rolled back (R.V.), has been rolled back and remains so. Rolled back ἐκτῆςθύρας, as Mk accurately says, rather than ἀπὸτοῦμνημείου (Lk.). It was probably rolled sideways and was leaning against the rock. The ἀνα- implies that it had gone back to the place whence Joseph and Nicodemus had moved it. See crit. note. Mk may have believed that the risen Christ had moved the stone, but he gives no hint of this belief. He states what those who were there reported; ἀνακεκύλισται is their exclamation.
ἦνγὰρμέγαςσφόδρα. It was so large that they could see at a distance that it had been rolled back. But the words may be a belated remark to explain why they were anxious about the matter; and [3588] with other authorities have the remark at the end of Mar 16:3. All four Evangelists state that the stone had been removed. Mt., as at the Crucifixion, mentions an earthquake about which the other three say nothing; also that an Angel rolled away the stone and sat on it. This looks like conjectural explanation of a well-known fact.
In Mk the Angel is found inside the tomb. Lk. and Jn mention two Angels. What is said about Angels is in harmony with Jewish modes of thought, but it may also be substantially in harmony with fact. We cannot safely attribute all the details of the narrative to Jewish ideas of what would be likely to happen rather than to experience of what did happen. We know so little about the nature of Angels that it is rash to be peremptory as to what is credible or not. On the whole subject see Swete, The Appearances of our Lord after the Passion; also the introductory note to John 20.
Jn mentions only one of the women mentioned here, and his narrative about her is quite different.
[3588] 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 Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.
Mark 16:5
- νεανίσκον. Mk leaves us to infer that this was an Angel. The sobriety of all four narratives is in marked contrast to the grotesque story in the Gospel of Peter, and it leaves us with the impression that there is a basis of solid fact. Cf. 2Ma 3:26; 2Ma 3:33; 2Ma 10:29; 2Ma 11:8. We must allow (1) for the intense excitement of the women at finding the sepulchre open and empty, (2) for the diversity of the impressions which each of them received, and (3) for the difficulty which each of them would have in describing her own experiences. We must also allow (4) for the unintentional inaccuracy with which those to whom they told their experiences would repeat what they had been told.
It is more reasonable to believe that facts have been misunderstood and misreported, than to believe that there are no facts, but that all the narratives are the outcome of delusion or deliberate fiction. The substantial facts, common to all the narratives, are that early on Sunday morning women went to the tomb to see the Body which had been placed there, and that what they sought was not found; the tomb was empty. The explanation, slowly grasped at the time and confirmed afterwards, was that He had risen. All this is more like sober history than myth.
στολὴνλευκήν. See on Mark 12:38.
ἐξεθαμβήθησαν. See on Mark 9:15. They were amazed (R.V.), but no doubt something of fright (A.V.) was mingled with their astonishment.
Mark 16:6
- ὁδὲλέγειαὐταῖς. As on the Lake (Mark 6:49-50), the figure which they see shows by addressing them that he is no mere phantasm; and he addresses them in much the same way.
Μὴἐκθαμβεῖσθε, Cease to be amazed, = θαρσεῖτε, “Be of good cheer.” What follows may be taken interrogatively, “Is it Jesus that ye are seeking? That is useless labour.”
τὸνΝαζαρηνόν. Mk alone has this touch; it would appeal to Christ’s friends from Galilee. See on Mark 1:24.
τὸνἐσταυρωμένον. Cf. 1 Corinthians 1:23; 1 Corinthians 2:2; Galatians 3:1; He is now permanently “the Crucified.”
ἠγέρθη. “You are too late; He is already risen.” Hence the aor. rather than the perf. That He remains raised is not here the main point. One might have expected οὐκἔστινὧδε to have come first, as in Mt. and Lk., but Mk puts the supreme fact first and then gives the evidence for its truth. “He is risen. Do you doubt that? The tomb is empty; look at the place where the Body was laid.” As we know from Jn, the gravecloths were lying there, but the Body had gone from within them. The Angel speaks with marvellous simplicity and directness. The short sentences, without connecting particles, are very impressive, and his calmness is in marked contrast to the women’s excitement.
Mark 16:7
- ἀλλὰὑπάγετε. Mk only. “Do not linger here wondering, but go to those who greatly need the knowledge of this fact.” We may say that the Apostles needed the glad tidings even more than the women; but it was those who sought that were the first to find. The energy of the women had its reward.
καὶτῷΠέτρῳ. “And in particular to Peter.” Here again we seem to have Peter behind the Evangelist. This special encouragement, sent to the chief Apostle, who was still lamenting his threefold denial, would be treasured and repeated by him. Vocatur ex nomine ne desperaret ex negatione. No other Evangelist reports this mention of Peter, but it is in harmony with St Paul’s statement that there was a special manifestation “to Kephas” (1 Corinthians 15:5), and with the report quoted by Lk. (Luke 24:34), that Christ had appeared “to Simon.” The three statements mutually confirm one another.
Προάγειὑμᾶςεἰςτ. Γαλιλαίαν. This seems to look back to Mark 14:28. The predictions that He would rise again had made too little impression on the Apostles; and it was therefore all the more necessary to remind them that He had appointed a meeting-place in Galilee. They might be sure that all would be done even as (καθώς, as in Mark 1:2, Mark 9:13, Mark 11:6, Mark 14:21) He said to them. In Mark 4:33, Mark 14:16, and here, R.V. has simply “as” for καθώς. The appendix (Mark 16:9-20) contains no note of this appearance in Galilee.
Mark 16:8
- ἐξελθοῦσαιἔφυγον … εἶχεν. The change from aor. to imperf. is impressive. Their flight from the tomb was instantaneous; the trembling and astonishment were lasting. Terror at the supernatural utterance had held them fast for a few moments. As soon as the utterance ceased, their first impulse was to get away from the scene of such awful experiences and from the cause of such unwelcome emotions. It is clear from what follows that it was not eagerness to deliver the Angel’s message which made them fly in such haste.
εἶχενγὰραὐτὰςτρόμοςκαὶἔκστασις. This use of ἔχω of the grip of fear and pain is common; ἔχουσινδέμουτὰςσάρκαςὀδύναι (Job 21:6), ὠδῖνεςαὐτοὺςἕξουσιν (Isaiah 13:8). Cf. Job 31:23; also Hom. Il. iv. 79. Elsewhere in N.T. τρόμος is always connected with φόβος (1 Corinthians 2:3; 2 Corinthians 7:15; Ephesians 6:5; Philippians 2:12). Mk seems to wish to show that fear was not the only emotion. See on Mark 5:42.
οὐδενὶοὐδὲνεἶπον. The double negative again; cf. Mark 14:60-61, Mark 15:4-5, etc. At first their tremor was so great that they were unable to think of the gracious and joyous contents of the Angel’s utterance, and they quite forgot to communicate the glad tidings to others. They were too frightened to think of anything but escape; all which is true to nature. Mt. records the later stage, when “great joy” was mingled with their fear, and then they ran to tell the disciples. Lk., with his fondness for πᾶς, says that they told “all these things to the Eleven and to all the rest.” We may reasonably suppose that, if we had the conclusion of this Gospel, we should have some account of the transition from a terrified silence to a joyous eagerness to communicate the good news, and also perhaps some report of the delivery of the special message to Peter.
ἐφοβοῦντογάρ. It is difficult to believe that Mk intended to end his Gospel at this point and in this exceedingly abrupt way. It is possible that ἐφοβοῦντογάρ is not even a finished sentence, but that the words introduce a statement as to what it was that they feared when for a time they told no one what they had seen and heard. Still, as Mark 9:6 shows, this need not be so; but Mark 9:6 does not support the theory that ἐφοβοῦντογάρ is meant to close even the section about the visit to the tomb. The words give us the impression of a ragged edge to an imperfect document.
Mark 16:9
- Ἀναστὰςδὲπρωὶπρώτῃσαββάτουἐφάνη. These words again give the impression of a ragged edge. The preceding passage has no proper conclusion. This passage has no proper beginning, for there is no nom. to ἐφάνη. Evidently something has preceded in which Jesus has been mentioned. The two edges do not fit one another.
Whatever these twelve verses may be, they were not written as a conclusion to Mk’s account of the first hours of the first Easter Day. Instead of giving the sequel of the first visit to the tomb, they begin with another account of the first visit to the tomb, agreeing with that of Jn, but not agreeing with that of Mk. Mary Magdalen, one of the three women mentioned by Mk, is here quite alone, and she is introduced, not as a person who has just been mentioned, but as a person who needs to be described. In Mark 15:40; Mark 15:47 and Mark 16:1 she is named as one about whom the reader is sure to know; here she is introduced as a stranger. We should probably take πρωί with ἀναστάς rather than with ἐφάνη.
πρώτῃσαββάτου. The expression is found nowhere in Mk, who never uses either σάββατου or σάββατα in the sense of “week.” Contrast Mark 16:2 and parallels. Excepting Luke 18:12, “the week” in N.T. is generally plural, τῶνσαββάτων. The nearest parallel to πρώτῃσαββάτου is κατὰμίανσαββάτου (1 Corinthians 16:2).
ἐφάνη. Another expression not found elsewhere in N.T. In Luke 9:8, ἐφάνη is used of the reappearance of Elijah, but nowhere is this verb used of an Appearance of the risen Lord. Contrast Luke 24:34; Acts 13:31; Acts 26:16; 1 Corinthians 15:5-8.
παρʼ ἧςἐκβεβλήκει. A third expression not found elsewhere. The usual constr. is ἐκβάλλωἐκ. Where ἐκ is not suitable we have ἀπό, as in Acts 13:50; Exodus 10:11; Exodus 23:31; Leviticus 21:7, etc.; παρά is not suitable.
ἑπτὰδαιμόνια. Lk. states this in his first mention of Mary Magdalen (Mark 8:2); it indicates an obsession of special malignity. It is out of place to suggest a parallel with the “seven other spirits more evil than himself” (Matthew 12:45), or a contrast with “the seven Spirits which are before His throne” (Revelation 1:4; Revelation 3:1). We have no ground for thinking that Mary of Magdala had been exceptionally wicked, or that demoniacs generally were persons of very vicious lives. See on Mark 15:40. Seven is a typical number, as made up of two other typical numbers, three and four. These ideas about numbers are widely spread, and there is no need to suppose any borrowing from astrology, or Mazdeism, or other foreign sources. Plurality on an impressive scale is meant. The demons could not be counted.
Mark 16:10
- ἐκείνηπορευθεῖσα. This use of ἐκεῖνος, merely to recall the main subject, is very freq. in Jn (John 1:8; John 1:18; John 1:33; John 5:11; John 5:37; John 5:39; John 5:43, etc.), but is not in Mk’s style; yet we have it three times in this appendix (10, 11, 20). And πορεύομαι, so very freq. in Mt., Lk., Jn, and Acts, occurs only once in Mk (Mark 9:30), and then with the definite meaning of travelling; yet we have it three times in six verses (10–15).
τοῖςμετʼ αὐτοῦγενομένοις. This periphrasis for the disciples is found in no Gospel; it is as comprehensive as Lk.’s “to the Eleven and to all the rest.”
πενθοῦσινκαὶκλαίονσιν. This was an early fulfilment of what had been foretold (John 16:20). The disciples were mourning and weeping while the world was rejoicing in keeping the Feast; but the sorrow was soon to be turned into joy. The two verbs are often combined (Luke 6:25; James 4:9; Revelation 18:11; Revelation 18:15; Revelation 18:19). The Gospel of Peter has ἐκλαίομενκαὶἐλυπούμεθα, but there is reason for believing that the Mk known to that writer ended at Mark 16:8.
Mark 16:11
- κἀκεῖνοι. Here and Mark 16:13 the crasized form is found in the best MSS.; καὶἐκεῖνοι (Mark 4:20) is a very rare exception.
ἐθεάθη. Like ἐκεῖνοι as here used, this is a Johannine word (1 John 1:1; 1 John 4:12; 1 John 4:14; John 1:14, etc.), and it occurs nowhere in Mk. It was the persistent testimony of those who had had this experience, that they had seen the risen Lord with their own eyes; and few believed that He was alive again until they had seen Him. That the confident expectation of seeing Him again led the disciples to believe that they had seen Him is quite contrary to clear evidence.
ἠπίστησαν. Unbelief was the general result when the testimony of others was received; Thomas was only one of many sceptics (Mark 16:16; Luke 24:11; Luke 24:41; John 20:24). Ἀπιστέω (here and Mark 16:16) is not found in Mk.
Whether or no we regard the narrative about the visit of the three women to the tomb (Mark 16:1-8) as referring to the same event as that which is recorded here and John 20:11-18, it is remarkable that Christ’s Appearance to Mary Magdalen, with or without other women, is not mentioned by St Paul, when he enumerates those who, from personal experience, could be cited as witnesses for the reality of Christ’s Resurrection. Jn also, when He calls the Appearance at the Sea of Tiberias “the third time” of Christ’s manifesting Himself (John 21:14), does not count the Appearance to Mary which he himself records. Women were not official witnesses; and perhaps from the first it was noticed that, owing to emotion and excitement, the story which they told was not coherent. St Paul begins with the “first” of the Apostles and ends with the “least” of them, giving six Appearances in all. St John gives three Appearances, at all of which he himself was present. But, if in examining the witnesses for the Resurrection “the believer is confronted with details that do not harmonize, the unbeliever has to explain away the triumphant progress of the new sect” (Burkitt). Can the success and vitality of the Christian religion be explained, if Jesus of Nazareth died on the cross and never rose again?
Mark 16:12
- Μετὰδὲταῦτα. Μετὰταῦτα or τοῦτο is a Lukan and Johannine expression, but it is not found in Mk. The two are the two who were walking to Emmaus on the evening of Easter Day.
ἐφανερώθη. Jn has the same verb in the same sense (John 21:1; John 21:14).
ἐνἑτέρᾳμορφῇ. The meaning is not clear. It cannot mean that He was glorified as at the Transfiguration. It might mean that He was in a form different from that in which He appeared to Mary; she took Him to be a gardener, the two regarded Him as an ordinary wayfarer. It probably means that His form was different from that in which He had previously been known to them; but it has little point unless one knows that the two disciples failed to recognize Him.
εἰςἀγρόν. The position of Emmaus is unknown. El Kubeibeh about seven miles N.W. of Jerusalem is perhaps the most probable conjecture; but either Kulonieh or Beit Mizzeh nearer to Jerusalem on the W. may be right. Amwâs, about twenty miles N.W. of Jerusalem, is impossible, although Christian writers from Eusebius to the Crusades take the similarity of name as decisive.
Mark 16:13
- κἀκεῖνοι. See on Mark 16:10-11.
οὐδὲἐκείνοιςἐπίστευσαν. This does not agree with Luke 24:34, where the two, on their return from Emmaus, are greeted with the news that the Lord is risen and has appeared to Simon. But Thomas did not believe this, and there may have been others who were convinced neither by these two nor by the Ten. The compiler of these notes is evidently not copying from Lk., and what follows seems to show that he had been told that the Apostles had refused to believe the evidence from Emmaus. The Apostles may have been allowed to hear of the Resurrection before seeing the risen Christ in order that they might know from personal experience what it was to have to depend upon the testimony of others, as would be the case with their converts (John 20:29; John 20:31). See Hort on 1 Peter 1:8.
Mark 16:14
- Ὕστερον. These verses seem to be a summary of what the writer had heard or read respecting manifestations of the risen Lord to the Apostles on and after Easter Day. What may have been said on different occasions is strung together and assigned to a single occasion, the scene of which seems to be Jerusalem. But the narrative does not seem to be dependent on the Canonical Gospels, although the language is less unlike the language of those Gospels than Mark 16:9-13 are. Ὕστερον, seven times in Mt. and once each in Lk. and Jn, is found nowhere in Mk, who prefers ἔσχατον.
αὐτοῖςτοῖςἕνδεκα. To the Eleven themselves (R.V.), ipsis undecim (Beza), i.e. to the official body as distinct from Mary Magdalen and the two unnamed disciples. “The Eleven” proves nothing as to the presence of Thomas; both “the Eleven” and “the Twelve” are used to designate the Apostolic College, independently of the exact number (John 20:24; 1 Corinthians 15:5). The terms Decemviri and Centumviri were used in a similar manner. Cf. the English “hundred.”
ὠνείδισεν. Nowhere else is this verb used of Christ’s rebuking His disciples, not even when Peter ventured to rebuke Him (Mark 8:32-33). R.V. renders “upbraid” here and Matthew 11:20, but “reproach” Mark 15:32; Matthew 5:11; Matthew 27:44; Luke 6:22. Vulg. commonly has exprobro, but also convicior (Mark 15:32), inpropero (Matthew 27:44), and dico omne malum adversus (Matthew 5:11).
ἀπιστίανκαὶσκληροκαρδίαν. Nowhere else is either of these grave faults laid to the charge of the Apostles. They had shown ὀλιγοπιστία (Matthew 17:20), had had πεπωρωμένηντὴνκαρδίαν (Mark 8:17); but they were neither unbelieving nor impenitent. We conclude that the words are not Christ’s but the narrator’s, who seems to have been much impressed by the fact that many of Christ’s disciples treated the report of His Resurrection as something too good to be true. He emphasizes this (Mark 16:11; Mark 16:13-14; cf. Mark 16:16-17).
It was probably because the change from this severe rebuke to the commission in Mark 16:15 appeared to be intolerably abrupt that an insertion was made of a reply on the part of the disciples. Respecting this interesting interpolation, of which we have now recovered the whole in the original Greek, see Appendix. But there is point in the abrupt change which this interpolation seeks to mitigate. The disciples are told, not merely to believe, but to preach to all the world, what they themselves had doubted. In a similar way Christ shows to Saul of Tarsus, not merely that he must cease to persecute Him, but how great things he must suffer for His sake (Acts 9:16).
NOTE
ON Mark 16:14
The now well-known interpolation in this verse was known to Jerome, who says that it existed in “some copies and especially Greek MSS.” (Dial. c. Pelag. ii. 15), and he quotes a portion of the reply put into the mouths of the Apostles. His quotation runs thus: Et illi satisfaciebant dicentes; Saeculum istud iniquitatis et incredulitatis sub Satana est, qui non sinit per immundos spiritus veram Dei apprehendi virtutem. Idcirco jam nunc revela justitiam tuam. Instead of sub Satana est qui some MSS. have substantia est quae, which yields very poor sense and is now known to be certainly wrong. For in 1907 Mr C.
L. Freer bought in Cairo a very interesting MS. of the Four Gospels in Greek, and the text of Mk contains the whole of the interpolation of which Jerome has given part in a Latin translation. This Greek MS. is believed to be of the fifth or sixth century; indeed some critics have thought that it may be of the fourth. The order of the Gospels is that of [3589][3590] and the old Latin MSS., viz. Mt., Jn, Lk., Mk, and the MS. (or that from which it was copied) seems to have been made from different texts. The text of Jn is superior to that of Mt.
In Jn it generally agrees with [3591] in Mt. generally with the later official or Byzantine text. In Lk. down to Mark 8:12 it agrees mainly with [3592] and for the rest of the Gospel mainly with the later text. These features, however, do not greatly concern us. In Mk the text varies, but it has one or two unique readings. In Mark 1:27 it has “What is this new, this authoritative teaching, and that He commandeth even the unclean spirits and they obey Him?” In Mark 9:24 it has “the spirit of the child” instead of “the father of the child.” But for us the most interesting feature is that it contains the appendix to Mk (Mark 16:9-20) and after Mark 16:14 has the interpolation in question. The text of it runs thus:—
[3589] 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 Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.
[3590] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.
[3591] 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 Mark 16:8. Photographic facsimile, 1889.
[3592] 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 Mark 16:8. Photographic facsimile, 1889.
κἀκεῖνοιἀπελογοῦντ(ο) λέγοντεςὅτιὁ
αἰὼνοὗτοςτῆςἀνομίαςκαὶτῆςἀπιστίας
ὑπὸτὸνΣατανᾶνἐστινὁμὴἐῶντὰὑπὸ
τῶνπνε(υμ)άτωνἀκάθαρτατὴνἀλήθειαν
τοῦθ(εο)ῦκαταλαβέσθαι (καὶ) δύναμιν. διὰ
τοῦτοἀποκάλυψονσοῦτὴνδικαιοσύ-
νηνἤδη, ἐκεῖνοιἔλεγοντῷΧ(ριστ)ῷκαὶὁ
Χ(ριστὸ)ςἐκείνοιςπροσέλεγενὅτιπεπλήρω-
ταιὁὅροςτῶνἐτῶντῆςἐξουσίαςτοῦ
Σατανᾶ, ἀλλὰἐγγίζειἄλλαδ(ε)ινάκαὶὑ-
πὲρ (τ)ῶν [ἐγὼ] ἁμαρτησάντων (ἐγὼ) παρεδόθην
εἰςθάνατονἵναὑποστρέψωσινεἰςτὴν
ἀλήθειανκαὶμηκέτιἁμαρτήσωσιν,
ἵνατὴνἐντῷοὐρανῷπν(ευματ)ικὴνκαὶἄ-
φθαρτοντῆςδικαιοσύνηςδόξαν
κληρονομήσωσιν. ἀλλὰπορευθέντες …
This is evidently the work of a careless and unintelligent scribe, and the text here and there is evidently corrupt, but the disciples’ reply to Christ’s rebuke is clear enough, and what He said to them in resuming His address is also fairly clear. We may render the whole thus:—“And they excused themselves (Romans 2:15; 2 Corinthians 12:19), saying that this age of lawlessness and unbelief is under Satan, who, through the agency of unclean spirits, suffereth not the truth and power of God to be apprehended (Ephesians 3:18). For this cause reveal Thy righteousness now, they said to Christ. And Christ addressed them, The limit of the years of the authority of Satan has been fulfilled, but other terrors draw nigh. And for the sake of those who have sinned I was delivered over unto death, that they may return unto the truth and sin no more, that they may inherit the spiritual and incorruptible glory of righteousness which is in heaven. But go ye into all the world, etc.”
When we had only the short extract in Jerome, Zahn was inclined to believe that it was not a gloss, but a bit of conversation handed down by tradition (Introd. to N.T. II. p. 472). The words attributed to Christ have not much resemblance to those which are preserved in the Gospels; they most probably represent what some Egyptian Christians of the second or third century thought that He might have said.
Mark 16:15
- καὶεἶπεναὐτοῖς. This introductory formula intimates that there is some break between Mark 16:14 and Mark 16:15. What follows was probably said on a different occasion, perhaps a week later. Between Luke 24:43-44 there is a similar break.
Πορευθέντες. See on Mark 16:10. This is their primary duty, to go into all the world and proclaim the good tidings. Note the strong form ἅπαντα, and cf. Romans 10:18 and Revelation 14:6.
πάσῃτῇκτίσει. To the whole creation (R.V.). Contrast the limitation when the Apostles were first sent out, Matthew 10:5-6. Except in the phrase ἀπʼ ἀρχῆςκτίσεως (Mark 10:6, Mark 13:9), in which it means the creative act rather than the sum of that which is created, κτίσις is not found elsewhere in the Gospels. It is fairly freq. in Paul, esp. in Romans.
Mark 16:16
- ὁπιστεύσας. It is no longer faith in the Resurrection that is specially emphasized, as in Mark 16:11; Mark 16:13-14, but faith in the Gospel message, in Christ, the Son of God, who had died and risen again, as the Saviour of the world.
βαπτισθείς. Baptism involves profession of the necessary faith; but quisquis credidit, baptismum suscepit (Beng.), just as in the Eucharist, crede et manducasti (Aug.) holds good. Baptism is required where it may be had, and it is regarded as part of the means of salvation (Titus 3:5; cf. Galatians 3:27). See esp. 1 Peter 3:21, ὑμᾶςσώζειβάπτισμα, διʼ ἀναστάσεωςἸησοῦΧριστοῦ, we are saved through baptism by virtue of the Resurrection. The disciples were already accustomed to baptize (John 4:2), but their main duty was to preach, as here stated, for it is by the word of God (1 Peter 1:23) that men are saved.
σωθήσεται. In the spiritual sense. Just as faith is necessary for the healing of the body (Mark 2:5, Mark 5:34, Mark 9:23, Mark 10:52), so also it is necessary for the healing of the soul. This higher meaning of σῴζω is found Mark 8:35, Mark 10:26; also in Mark 13:13, which guards against the supposition that if one has but believed and been baptized one is safe; there must be “endurance to the end.” The meaning in Mark 13:20 is different.
ὁδὲἀπιστήσαςκατακριθήσεται. But he that disbelieveth shall be condemned (R.V.), condemnabitur (Vulg.). The rendering “shall be damned” is seriously misleading. Whatever may be the authority of this appendix to Mk, it gives no sanction to the damnatory clauses of the Quicunque vult. The error begins with Wiclif, and although it is corrected in the Rhemish Version, it is retained in A.V. Cf. ὁμὴπιστεύωςἤδηκέκριται (John 3:18), where the ἤδη and the use of κέκριται rather than κατακέκριται (a verb found in no Johannine writing) are safeguards against misinterpretation. In the case of ὁἀπιστήσας there was no need to say anything about baptism; that of course was rejected.
Mark 16:17
- τοῖςπιστεύσασιν. The writer does not say τῷπιστεύσαντι, nor does he add πᾶσιν. His own experience must have taught him that not each individual believer, but only some of those who believed, had these χαρίσματαἰαμάτων (1 Corinthians 12:30); πολλὰτοιαῦταπολλοῖςπαρηκολούθησανἁγίοις (Euthym.), and even that may be too strong. In any case, the promise was to the Church collectively. The writer would not have put into the mouth of Christ a prediction which everyone knew had not been fulfilled. On the other hand, both in 1 Corinthians 12:10 and Galatians 3:5, St Paul treats the possession of extraordinary powers by some of his converts as a well-known fact. Cf. John 14:12.
ἐντῷὀνόματίμου. These words are placed first with great emphasis. The power is not their own to be used for their own aggrandisement. Cf. Mark 9:38; Acts 3:6; Acts 16:18; Acts 19:13. The disciples had already exercised this power (Mark 3:15; Matthew 10:1; Luke 9:1; Luke 10:17).
Justin repeatedly testifies that in his day the power of thus exorcizing demons was possessed by Christians, who were more successful with the Name of Jesus Christ than Jews were with the Name of the God of Abraham (Try. 30, 85, Apol. ii. 8). Tertullian bears similar testimony (Apol. 23, Ad Scap. 2, 4). Origen says, “We ourselves, by the use or prayers and other means which we learn from Scripture, drive demons out of the souls of men” (Cels. vii. 67). Soon there arose the idea that the mere uttering of the Name of Jesus had a magical effect, which cannot have been Christ’s meaning. The exact meaning of “in My Name” depends upon the context; e.g. “by My authority and power,” “in My character,” “as My representative.” Cf. John 14:13; John 15:16; John 16:24; John 16:26.
γλώσσαιςλαλήσουσιν. Cf. Acts 2:4; Acts 10:46; Acts 19:6; 1 Corinthians 12:10; 1 Corinthians 12:28; 1 Corinthians 14:5 f. Irenaeus states that this continued in his day (5. 6. 1), as well as the driving out of demons (II. xxxii. 4). Thus far all that is mentioned in this summary of what Christ promised to the disciples is confirmed by statements in N.T. as well as by other evidence. In the next verse elements which seem to be akin to legend are mingled with well-attested facts.
Mark 16:18
- ὄφειςἀροῦσιν. Christ’s words to the Seventy (Luke 10:19), which mean that they will triumph over fraud and treachery (cf. Psalms 91:13), would easily be understood literally, and what is said here may be an inference from that, or from what happened to St Paul at Malta (Acts 28:3-6). There is no need to think of Moses’ rod or the brazen serpent. Even if ἐνταῖςχερσίν be omitted (see crit. note), “take up in their hands” must be the meaning. “Remove” or “drive away” (Luther, vertreiben), as in 1 Corinthians 5:2, or “kill” (Euthym., Theoph., ἀφανίζειν), as in Luke 23:18; John 19:15; Acts 21:36, is certainly not the meaning. The extermination of snakes is not regarded as a special work of believers. The writer thinks of them as miraculously preserved from the bite of venomous creatures.
θανάσιμόντιπίωσιν. The famous legend about St John drinking hemlock without being harmed (Hastings’ D.B. II. p. 682 a) may have grown out of this verse or Mark 10:39. Eusebius (H. E. iii. 39) quotes from Papias a similar story about Justus Barsabbas, and there are many such. Nowhere else in Bibl. Grk is θανάσιμος found; in class. Grk it means “near death” of persons and “deadly” of things. The narrator understands the words literally in each case. He is not thinking of spiritual serpents or spiritual poisons. The cessation of the power of serpents and poisons and wild beasts is often given as a feature of the Golden Age (Isaiah 11:8-9, Isaiah 35:9, Isaiah 65:25; Ezekiel 34:25; Job 5:22-23; Hosea 2:18). Virgil has the same idea (Ecl. iv. 24, viii. 71, Geor. ii. 152).
χεῖραςἐπιθήσουσιν. The hands which can take up serpents with impunity can heal the diseases of their fellows. Christ Himself used this method of healing, and the Apostles did so also (Mark 6:5; Acts 9:12; Acts 9:17; Acts 28:8). It is remarkable that anointing with oil (Mark 6:13; James 5:14) is not mentioned. It is perhaps accidental, but the order in which the signs are placed runs thus; casting out demons (time of Christ); speaking with tongues (Apostolic Age); taking up snakes and drinking poison (Growth of Legend); healing by laying on of hands (all ages). Contrast Matthew 28:20.
καλῶςἕξουσιν. The expression is classical, but is not found elsewhere in N.T., but κακῶςἔχοντες is not rare (Mark 1:32; Mark 1:34, Mark 2:17, Mark 6:55).
Mark 16:19
- Ὁμὲνοὖνκύριος. The οὖν (rare in Mk) refers to what precedes, the μέν (also rare in Mk) anticipates the δέ in Mark 16:20. The Lord did one thing, those whom He had addressed did another.
ὁκύριοςἸησοῦς. In Luke 24:3 this combination is possibly a very early interpolation; it is freq. in Acts and Epistles, but is found nowhere else in the Gospels. Even if we omit Ἰησοῦς we have an expression which is not found in Mk or Mt., but is coming into use in Lk. and Jn. The use in Mark 11:3 is different.
μετὰτὸλαλῆσαιαὐτοῖς. This need not be confined to the condensed summary of Christ’s farewell addresses given in Mark 16:15-17. It may mean “After all His communications with them.”
ἀνελήμφθη. Cf. Acts 1:2; Acts 1:11; Acts 1:22 and 1 Timothy 3:16, where the same verb is used; also Acts 1:9, where ἐπαρθῆναι also regards the Ascension from the side of the Divine power rather than that of Christ’s own will and act. But the latter is also recognized; ἀναβαίνω, John 6:62; John 20:17 (bis), Ephesians 4:8; πορεύομαι, 1 Peter 3:22; διέρχομαι, Hebrews 4:14. As we might Suppose it is the former view that is taken of Elijah; he “was taken up” (2 Kings 2:11; Sir 48:9; 1Ma 2:58). In the Greek Church the regular name is ἡἈνάληψις, i.e. the Assumption rather than the Ascension.
ἐκάθισενἐκδεξιῶντοῦθεοῦ. A highly metaphorical phrase to indicate the transcendent glory of the Ascended Lord. In this glory He was revealed to the dying Stephen, not, however, sitting to rule and judge, but standing to succour and save (Acts 7:55-56). The sitting is mentioned Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Hebrews 1:13; Hebrews 8:1; Hebrews 10:12; Hebrews 12:2. This session at God’s right hand signifies permanence, rest, and dominion,—in glory, majesty, and felicity (Psalms 110:1)—after the toils, humiliations, and sufferings of life upon earth. ΤὸμὲνκαθίσαιδηλοῖἀνάπαυσινκαὶἀπόλαυσιντῆςθείαςβασιλείαςτὸδὲἐκδεξιῶντοῦΘεοῦοἰκείωσινκαὶὁμοτιμίανπρὸςτὸνΠατέρα (Euthym.). Excepting Mark 16:5, the regular phrase in Gospels and Acts is ἐκδεξιῶν (Mark 10:37; Mark 10:40, Mark 12:36, etc.), but in the Epistles ἐνδεξιᾷ, which [3593][3594] have here, prevails.
Pearson, On the Creed, Art. VI. 275 f., gives many quotations to illustrate the metaphor.
[3593] 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 Mark 1:17 to Mark 6:31, Mark 8:5 to Mark 12:29, Mark 13:19 to Mark 16:20. In the National Library at Paris.
[3594] 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.
Mark 16:20
- ἐκεῖνοιδέ. The Apostles and their colleagues in the ministry of the word; cf. Mark 16:10-11; Mark 16:13.
ἐξελθόντες. This shows how condensed this summary of Apostolic labour is. Much took place before there was a Church at Jerusalem which could send out missionaries to preach everywhere.
συνεργοῦντος. The verb is found nowhere in the Gospels, and it is used nowhere in the N.T. of Christ cooperating. In Romans 8:28 it is used of the cooperation of God, if ὁθεός is the right reading. In the Testaments we have ὁθεὸςσυνεργεῖτῇἁπλότητίμου (Issach. Mark 3:7; Gad Mark 4:7).
βεβαιοῦντος. Confirming. The verb is not found elsewhere in any of the Gospels, but it is often used of confirming a bargain. Deissmann, Bib. St. p. 109.
ἐπακολουθούντων. This verb also is not found in the Gospels. The ἐπί indicates the direction of the attesting signs; see on 1 Timothy 5:10 and cf. 1 Peter 2:21. In papyri, ἐπηκολούθηκα is found in accounts in the sense of “verified.” That may be the meaning here; “signs which authenticated the word” (G. Milligan, N.T. Documents, p. 78). Perhaps the best comment on the verse is Hebrews 2:4, a passage which “is of deep interest as shewing the unquestioned reality of miraculous gifts in the early Church; and the way in which they were regarded as coordinate with other exhibitions of divine power” (Westcott).
NOTE ON Mark 16:14
The now well-known interpolation in this verse was known to Jerome, who says that it existed in “some copies and especially Greek MSS.” (Dial. c. Pelag. ii. 15), and he quotes a portion of the reply put into the mouths of the Apostles. His quotation runs thus: Et illi satisfaciebant dicentes; Saeculum istud iniquitatis et incredulitatis sub Satana est, qui non sinit per immundos spiritus veram Dei apprehendi virtutem. Idcirco jam nunc revela justitiam tuam. Instead of sub Satana est qui some MSS. have substantia est quae, which yields very poor sense and is now known to be certainly wrong. For in 1907 Mr C.
L. Freer bought in Cairo a very interesting MS. of the Four Gospels in Greek, and the text of Mk contains the whole of the interpolation of which Jerome has given part in a Latin translation. This Greek MS. is believed to be of the fifth or sixth century; indeed some critics have thought that it may be of the fourth. The order of the Gospels is that of [3595][3596] and the old Latin MSS., viz. Mt., Jn, Lk., Mk, and the MS. (or that from which it was copied) seems to have been made from different texts. The text of Jn is superior to that of Mt.
In Jn it generally agrees with [3597] in Mt. generally with the later official or Byzantine text. In Lk. down to Mark 8:12 it agrees mainly with [3598] and for the rest of the Gospel mainly with the later text. These features, however, do not greatly concern us. In Mk the text varies, but it has one or two unique readings. In Mark 1:27 it has “What is this new, this authoritative teaching, and that He commandeth even the unclean spirits and they obey Him?” In Mark 9:24 it has “the spirit of the child” instead of “the father of the child.” But for us the most interesting feature is that it contains the appendix to Mk (Mark 16:9-20) and after Mark 16:14 has the interpolation in question. The text of it runs thus:—
[3595] 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 Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.
[3596] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.
[3597] 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 Mark 16:8. Photographic facsimile, 1889.
[3598] 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 Mark 16:8. Photographic facsimile, 1889.
κἀκεῖνοιἀπελογοῦντ(ο) λέγοντεςὅτιὁ
αἰὼνοὗτοςτῆςἀνομίαςκαὶτῆςἀπιστίας
ὑπὸτὸνΣατανᾶνἐστινὁμὴἐῶντὰὑπὸ
τῶνπνε(υμ)άτωνἀκάθαρτατὴνἀλήθειαν
τοῦθ(εο)ῦκαταλαβέσθαι (καὶ) δύναμιν. διὰ
τοῦτοἀποκάλυψονσοῦτὴνδικαιοσύ-
νηνἤδη, ἐκεῖνοιἔλεγοντῷΧ(ριστ)ῷκαὶὁ
Χ(ριστὸ)ςἐκείνοιςπροσέλεγενὅτιπεπλήρω-
ταιὁὅροςτῶνἐτῶντῆςἐξουσίαςτοῦ
Σατανᾶ, ἀλλὰἐγγίζειἄλλαδ(ε)ινάκαὶὑ-
πὲρ (τ)ῶν [ἐγὼ] ἁμαρτησάντων (ἐγὼ) παρεδόθην
εἰςθάνατονἵναὑποστρέψωσινεἰςτὴν
ἀλήθειανκαὶμηκέτιἁμαρτήσωσιν,
ἵνατὴνἐντῷοὐρανῷπν(ευματ)ικὴνκαὶἄ-
φθαρτοντῆςδικαιοσύνηςδόξαν
κληρονομήσωσιν. ἀλλὰπορευθέντες …
This is evidently the work of a careless and unintelligent scribe, and the text here and there is evidently corrupt, but the disciples’ reply to Christ’s rebuke is clear enough, and what He said to them in resuming His address is also fairly clear. We may render the whole thus:—“And they excused themselves (Romans 2:15; 2 Corinthians 12:19), saying that this age of lawlessness and unbelief is under Satan, who, through the agency of unclean spirits, suffereth not the truth and power of God to be apprehended (Ephesians 3:18). For this cause reveal Thy righteousness now, they said to Christ. And Christ addressed them, The limit of the years of the authority of Satan has been fulfilled, but other terrors draw nigh. And for the sake of those who have sinned I was delivered over unto death, that they may return unto the truth and sin no more, that they may inherit the spiritual and incorruptible glory of righteousness which is in heaven. But go ye into all the world, etc.”
When we had only the short extract in Jerome, Zahn was inclined to believe that it was not a gloss, but a bit of conversation handed down by tradition (Introd. to N.T. II. p. 472). The words attributed to Christ have not much resemblance to those which are preserved in the Gospels; they most probably represent what some Egyptian Christians of the second or third century thought that He might have said.
INDEX
II. GREEK
[3599]ἀββᾶ Mark 14:36
[3599] A dagger denotes that the word is not found in LXX.
[3600]Ἀβιαθάρ Mark 2:26
[3600] 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.
ἀγαθοποιέω Mark 3:4
ἀγαθός Mark 10:17-18
ἀγαπάω Mark 10:21; Mark 12:30-31
ἀγαπητός Mark 1:11, Mark 9:7, Mark 12:6
[3601]ἀγγαρεύω Mark 15:21
[3601] A dagger denotes that the word is not found in LXX.
ἄγγελος Mark 1:13, Mark 8:38, Mark 12:25, Mark 13:27
[3602]ἄγναφος Mark 2:21
[3602] A dagger denotes that the word is not found in LXX.
ἀγνοέω Mark 9:32
ἀγοράζω Mark 6:37
[3603]ἀγρεύω Mark 12:13
[3603] 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.
ἀγρός Mark 5:14, Mark 6:36, Mark 11:8, Mark 13:16, Mark 15:21
ἀγρυπνέω Mark 13:33
ἄγω Mark 1:38
ἀδελφός Mark 3:35, Mark 6:3, Mark 12:19, Mark 12:12
ἀδημονέω Mark 14:33
ἄζυμος Mark 14:1
ἀθετέω Mark 6:26
αἷνα Mark 5:25, Mark 14:24
αἴρω Mark 2:3; Mark 2:12; Mark 2:21, Mark 4:15, Mark 6:43, Mark 8:34, Mark 15:21
αἰτέω Mark 6:22; Mark 6:24, Mark 10:38, Mark 11:24
αἰτία Mark 15:26
αἰών Mark 3:29, Mark 4:19, Mark 10:30
αἰώνιος Mark 3:29, Mark 10:17
ἄκανθα Mark 4:7
ἀκάνθινος Mark 15:17
ἀκολουθέω Mark 2:14, Mark 3:7, Mark 5:24, Mark 9:38, Mark 10:21; Mark 10:28; Mark 10:52
ἀκούω Mark 2:1, Mark 3:8, Mark 4:3; Mark 4:9; Mark 4:15, Mark 6:11; Mark 6:14; Mark 6:20, Mark 7:25
ἀκρίς Mark 1:6
ἄκρον Mark 13:27
ἀκυρόω Mark 7:13
ἀλάβαστρος Mark 14:3
[3604]ἄλαλος Mark 7:37, Mark 9:17; Mark 9:25
[3604] 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.
ἅλας Mark 9:50
ἁλεεύς Mark 1:17
[3605]ἀλεκτοροφωνία Mark 13:35
[3605] A dagger denotes that the word is not found in LXX.
ἀλέκτωρ Mark 14:30; Mark 14:72
ἀλήθεια Mark 5:33, Mark 12:14; Mark 12:32
ἀληθής Mark 12:14
ἀληθῶς Mark 14:70, Mark 15:39
ἀλλά Mark 2:17; Mark 2:22, Mark 3:29, Mark 4:22, Mark 6:9, Mark 7:19, Mark 9:37, Mark 10:40
[3606]ἀλλαχοῦ Mark 1:38
[3606] 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.
ἀλλήλων Mark 4:41, Mark 15:31
ἄλλος Mark 4:18; Mark 4:36, Mark 6:15
ἅλυσις Mark 5:3
ἁμαρτωλός Mark 2:15
ἀμήν Mark 3:28, Mark 10:15, Mark 12:43, Mark 13:30, Mark 14:18
ἄμπελος Mark 14:25
ἀμπελών Mark 12:1
[3607]ἀμφιβάλλω Mark 1:16
[3607] 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.
[3608]ἄμφοδον Mark 11:4
[3608] 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.
ἀναβαίνω Mark 4:7, Mark 6:51, Mark 10:32
ἀναβλέπω Mark 6:41, Mark 7:34, Mark 8:24, Mark 10:51
[3609]ἀνάγαιον Mark 14:15
[3609] A dagger denotes that the word is not found in LXX.
ἀναγινώσκω Mark 2:25, Mark 12:10; Mark 12:26, Mark 13:14
ἀναγκάζω Mark 6:45
ἀναθεματίζω Mark 14:71
ἀνάκειμαι Mark 14:18
ἀνακλίνω Mark 6:39
ἀνακράζω Mark 1:23
[3610][3611]ἀνακυλίω Mark 16:4
[3610] 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.
[3611] A dagger denotes that the word is not found in LXX.
ἀναλαμβάνω Mark 16:19
ἄναλος Mark 9:50
ἀναμιμνήσκω Mark 11:21
ἀναπαύω Mark 14:41
[3612]ἀναπηδάω Mark 10:50
[3612] 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.
ἀνασείω Mark 15:11
ἀνάστασις Mark 12:18
ἀναστενάζω Mark 8:12
ἀναφέρω Mark 9:2
ἀναχωρέω Mark 3:7
ἄνεμος Mark 13:27
ἀνήρ Mark 6:44
ἄνθρωπος Mark 1:17, Mark 2:27, Mark 4:26, Mark 7:7, Mark 8:24, Mark 14:21
ἀντάλλαγμα Mark 8:37
ἀντί Mark 10:45
ἀπαγγέλλω Mark 5:19
ἀπαίρομαι Mark 2:20
ἀπαντάω Mark 14:13
ἀπαρνέομαι Mark 8:34, Mark 14:30
ἅπας Mark 11:32, Mark 16:15
ἀπάτη Mark 4:19
ἀπέρχομαι Mark 1:42, Mark 5:24, Mark 6:32, Mark 7:24
ἀπέχω Mark 14:41
ἀπιστέω Mark 16:16
ἀπιστία Mark 9:24, Mark 16:14
ἄπιστος Mark 9:19
ἀπὸμακρόθεν Mark 5:6, Mark 8:3
ἀποβάλλω Mark 10:50
ἀποδημέω Mark 12:1
[3613]ἀπόδημος Mark 13:34
[3613] 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.
ἀποδίδωμι Mark 12:17
ἀποδοκιμάζω Mark 8:31, Mark 12:10
ἀποθνήσκω Mark 5:35; Mark 5:39, Mark 12:20
ἀποκαθιστάνω Mark 3:5, Mark 9:12
ἀποκεφαλίζω Mark 6:16
ἀποκρίνομαι Mark 3:33, Mark 7:28, Mark 8:29, Mark 9:5, Mark 10:3; Mark 10:51, Mark 11:14, Mark 12:28, Mark 14:48
ἀπολαμβάνω Mark 7:33
ἀπόλλυμι Mark 1:24, Mark 8:35, Mark 12:9
ἀπολύω Mark 6:36; Mark 6:45, Mark 8:3, Mark 15:6; Mark 15:15
ἀποπλανάω Mark 13:22
ἀπορέω Mark 6:20
ἀποστάσιον Mark 10:4
[3614]ἀποστεγάζω Mark 2:4
[3614] 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.
ἀποστέλλω Mark 3:14, Mark 4:29, Mark 6:7; Mark 6:27, Mark 11:1; Mark 11:3, Mark 12:3; Mark 12:13, Mark 13:27, Mark 14:13
ἀποστερέω Mark 10:19
ἀπόστολος Mark 3:14, Mark 4:30
ἀποτάσσομαι Mark 6:46
ἅπτομαι Mark 5:30
ἀπώλεια Mark 14:4
ἄρα Mark 11:13
ἄρτοιτῆςπροθέσεως Mark 2:26
ἄρτονφαγεῖν Mark 7:2
ἀρτύω Mark 9:50
ἀρχιερεύς Mark 2:26, Mark 8:31, Mark 11:18; Mark 11:27, Mark 15:31
ἀρχισυνάγωγος Mark 5:22; Mark 5:35
ἄρχομαι Mark 1:45, Mark 4:1, Mark 10:47, Mark 11:15, Mark 13:5, Mark 14:19
ἄρχω Mark 10:42
ἄρχωντῶνδαιμονίωνὁ Mark 3:22
ἄρωμα Mark 16:1
ἄσβεστος Mark 9:43
ἀσέλγεια Mark 7:22
ἄσκος Mark 2:22
ἀσπασμός Mark 12:38
ἀσφαλῶς Mark 14:44
ἄτιμος Mark 6:4
αὐλή Mark 14:54; Mark 14:66, Mark 15:16
αὐτόματος Mark 4:28
αὐτός Mark 3:13, Mark 4:28; Mark 4:38, Mark 6:17; Mark 6:45, Mark 14:15
ἀφαιρέω Mark 14:47
[3615]ἀφεδρών Mark 7:19
[3615] A dagger denotes that the word is not found in LXX.
ἀφίημι Mark 1:18, Mark 2:5, Mark 4:36, Mark 5:37, Mark 7:12; Mark 7:27, Mark 10:14; Mark 10:28, Mark 11:6; Mark 11:25, Mark 12:12; Mark 12:19, Mark 13:34, Mark 14:6
[3616]ἀφρίζω Mark 9:18
[3616] 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.
ἀφροσύνη Mark 7:22
[3617]ἀχειροποίητος Mark 14:58
[3617] A dagger denotes that the word is not found in LXX.
βάλλω Mark 2:22, Mark 4:26, Mark 9:42, Mark 11:23, Mark 12:41
βαπτίζω Mark 1:4-5; Mark 1:8, Mark 16:16
βάπτισμα Mark 1:4, Mark 10:38, Mark 11:30
βαπτιστής Mark 6:25, Mark 8:28
[3618]Βαρτιμαῖος Mark 10:46
[3618] 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.
βασιλείατοῦθεοῦ, ἡ Mark 1:15, Mark 9:1; Mark 9:47, Mark 10:15, Mark 14:25
βασιλεύς Mark 6:14
βασιλεὺςτῶνἸουδαίων, ὁ Mark 15:2; Mark 15:9; Mark 15:18
βασιλεὺςἸσραήλ, ὁ Mark 15:32
βάτος Mark 12:26
βδέλυγμα Mark 13:14
βεβαιοῦν Mark 16:20
Βεελζεβούλ Mark 3:22
βιβλίονἀποστασίου Mark 10:4
βίος Mark 12:44
βλαστάνω Mark 4:27
βλασφημέω Mark 2:7, Mark 3:28-29, Mark 15:29
βλασφημία Mark 7:22, Mark 14:64
βλέπω Mark 4:12; Mark 4:24, Mark 8:15; Mark 8:23-24, Mark 12:14; Mark 12:38, Mark 13:2; Mark 13:5; Mark 13:33
Βοανηργές Mark 3:17
βουλευτής Mark 15:43
βρώματα Mark 7:19
γαζυφολάκιον Mark 12:41
γαλήνη Mark 4:39
Γαλιλαίας, ἡθάλασσατῆς Mark 1:16
γαμίζομαι Mark 12:25
γέεννα Mark 9:43
Γεθσημανεί Mark 14:32
γεμίζω Mark 4:37
γενεὰαὕτη, ἡ Mark 8:12, Mark 13:30
γενέσια Mark 6:21
γένημα Mark 14:25
Γεννησαρέτ Mark 6:53
Γερασηνός Mark 5:1
γεύομαι Mark 9:1
γεωργός Mark 12:1
γίνομαι Mark 1:4; Mark 1:9; Mark 1:11; Mark 1:17, Mark 4:11, Mark 5:14, Mark 6:35
γινώσκω Mark 4:13, Mark 6:38, Mark 7:24, Mark 12:12, Mark 13:29
γέγραπται Mark 1:2, Mark 7:6, Mark 9:12, Mark 14:21
[3619]γναφεύς Mark 9:3
[3619] 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.
Γολγοθά Mark 15:22
[3620]γονυπετέω Mark 1:40
[3620] A dagger denotes that the word is not found in LXX.
γραμματεῖς Mark 1:22, Mark 2:16, Mark 3:22, Mark 9:14, Mark 11:18, Mark 12:28
γραφή Mark 12:10
γρηγορέω Mark 13:34
δαιμονίζομαι Mark 1:32, Mark 5:15; Mark 5:18
δαιμονίων, ὁἄρχωντῶν Mark 3:22
δεῖ Mark 8:31; Mark 13:7; Mark 13:10; Mark 13:14
δειλός Mark 4:40
δέρω Mark 12:3
δέχομαι Mark 9:37
[3621]δηνάριον Mark 6:37, Mark 12:15, Mark 14:5
[3621] A dagger denotes that the word is not found in LXX.
διὰπαντός Mark 5:5
διʼ ἡμερῶν Mark 2:1
[3622]διαβλέπω Mark 8:25
[3622] A dagger denotes that the word is not found in LXX.
διαγίνομαι Mark 16:1
διαθήκη Mark 14:24
[3623]διακονέω Mark 1:13; Mark 1:31, Mark 10:45
[3623] A dagger denotes that the word is not found in LXX.
διακρίνομαι Mark 11:23
διαλογίζομαι Mark 9:33, Mark 11:31
διαλογισμός Mark 7:21
διάνοια Mark 12:30
διανοίγω Mark 7:34
διαστέλλομαι Mark 5:43, Mark 7:36, Mark 8:15
[3624]διαφημίζω Mark 1:45
[3624] A dagger denotes that the word is not found in LXX.
διδασκαλία Mark 7:7
διδάσκαλος Mark 4:38, Mark 9:17; Mark 9:38, Mark 10:17
διδαχή Mark 4:2; Mark 12:38
διεγείρομαι Mark 4:39
διέρχομαι Mark 4:35
διηγέομαι Mark 5:16
δίκαιος Mark 6:20
δοκέω Mark 10:42
δόλος Mark 7:22
δοῦλος Mark 12:2, Mark 13:34
δύναμις Mark 6:5; Mark 6:14, Mark 9:1, Mark 13:25
δύναμαι Mark 1:40
δυνατός Mark 9:23, Mark 10:27
δύσκολος Mark 10:24
[3625]δυσκόλως Mark 10:23
[3625] A dagger denotes that the word is not found in LXX.
δώδεκα, οἱ Mark 6:7, Mark 9:35
δῶμα Mark 13:15
δωρέομαι Mark 15:45
ἐαυτῶν Mark 13:9
ἐγείρω Mark 2:11-12, Mark 3:3, Mark 6:14, Mark 13:8
ἐγκαταλείπω Mark 15:34
ἔθνος Mark 11:17, Mark 13:10
εἰρηνεύω Mark 9:50
εἰρήνην, ὕπαγεεἰς Mark 5:34
εἷςκατὰεἷς Mark 14:19
[3626]εἶτεν Mark 4:28
[3626] A dagger denotes that the word is not found in LXX.
ἐκβάλλω Mark 1:12; Mark 1:43, Mark 5:40
ἐκδίδομαι Mark 12:1
ἐκεῖνος Mark 12:7, Mark 14:21
[3627]ἐκθαμβέομαι Mark 9:15, Mark 14:33, Mark 16:5-6
[3627] 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.
[3628]ἐκθαυμάζω Mark 12:17
[3628] 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.
ἐκλύομαι Mark 8:3
[3629][3630]ἐκπερισσῶς Mark 14:31
[3629] 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.
[3630] A dagger denotes that the word is not found in LXX.
ἐκπλήσσομαι Mark 1:22, Mark 6:2, Mark 10:26
[3631]ἐκπνέω Mark 15:37; Mark 15:39
[3631] A dagger denotes that the word is not found in LXX.
ἔκφοβος Mark 9:6
ἐκφύω Mark 13:28
ἐλαιών Mark 11:1
[3632]Ἑλληνίς Mark 7:26
[3632] A dagger denotes that the word is not found in LXX.
ἐλωεί Mark 15:34
ἐμβλέπω Mark 10:21, Mark 14:67
ἐμβριμάομαι Mark 1:43, Mark 14:5
ἐμπαίζω Mark 10:34
ἐμπτύω Mark 14:65
[3633]ἐναγκαλίζομαι Mark 9:36, Mark 10:16
[3633] 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.
[3634]ἐνειλέω Mark 15:46
[3634] 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.
ἐνεργέω Mark 6:14
ἐνέχω Mark 6:19
[3635][3636]ἔννυχα Mark 1:35
[3635] 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.
[3636] A dagger denotes that the word is not found in LXX.
ἔνοχος Mark 3:29, Mark 14:64
ἔνταλμα Mark 7:7
ἐντρέπομαι Mark 12:6
ἐξάπινα Mark 9:8
[3637]ἐξαυτῆς Mark 6:25
[3637] A dagger denotes that the word is not found in LXX.
ἔξεστιν Mark 2:26
ἐξομολογέω Mark 1:5
ἐξορύσσω Mark 2:4
[3638]ἐξου???Deuteronomy 9:12
[3638] 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.
ἐξουσία Mark 1:22, Mark 2:10, Mark 3:15, Mark 11:28
ἔξω, οἱ Mark 4:11
ἐπακολουθέω Mark 16:20
ἐπανίστημι Mark 13:12
ἐπερωτάω Mark 5:9
ἐπιβάλλω Mark 4:37, Mark 14:46
ἐπιβαλὼνἔκλαιεν Mark 14:72
ἐπγινώσκω Mark 2:8, Mark 5:30, Mark 6:54
[3639]ἐπιγραφή Mark 12:16, Mark 15:26
[3639] A dagger denotes that the word is not found in LXX.
ἐπιλαμβάνω Mark 8:23
ἐπιλύω Mark 4:34
[3640][3641]ἐπιράπτω Mark 2:21
[3640] 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.
[3641] A dagger denotes that the word is not found in LXX.
ἐπισκιάζω Mark 9:7
ἐπίσταμαι Mark 14:68
ἐπισυνάγω Mark 1:33
ἐπιτιμάω Mark 1:25
ἐρωτάω Mark 4:10
ἐσχάτως Mark 5:23
εὐαγγέλιον Mark 1:1; Mark 1:14-15
εὐδοκέω Mark 1:11
εὐθύς Mark 1:10; Mark 1:12; Mark 1:18; Mark 1:20-21
[3642]εὐκαιρέω Mark 6:31
[3642] A dagger denotes that the word is not found in LXX.
εὐκοπώτερον Mark 2:9, Mark 10:25
εὐλογέω Mark 6:41, Mark 11:9-10, Mark 14:22
εὐλογητός Mark 14:61
εὐσχήμων Mark 15:43
εὐχαριστέω Mark 8:6, Mark 14:23
εὐώνυμος Mark 10:40
[3643][3644]ἐφφαθά Mark 7:34
[3643] 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.
[3644] A dagger denotes that the word is not found in LXX.
ζύμη Mark 8:15
ζωὴαἰώνιος Mark 10:17
ἡμέραἐκείνη Mark 13:32
[3645]θαμβέομαι Mark 1:27, Mark 10:24; Mark 10:32
[3645] 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.
[3646]θανάσιμος Mark 16:18
[3646] 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.
θαρσέω Mark 6:50
θεωρέω Mark 5:38
[3647][3648]θυγάτριον Mark 5:23, Mark 7:25
[3647] 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.
[3648] A dagger denotes that the word is not found in LXX.
θυρωρός Mark 13:34
θύω Mark 14:12
ἱερόν Mark 11:11
Ἰεροσόλυμα Mark 10:32
ἱμάτιον Mark 5:28, Mark 10:50, Mark 11:7, Mark 13:16, Mark 15:24
ἰσχύω Mark 5:4, Mark 9:18, Mark 14:37
ἰχθύδιον Mark 8:7
κάθημαι Mark 2:6
καθώς Mark 1:2, Mark 4:33, Mark 14:16
καιρός Mark 1:15
κακολογέω Mark 7:10
καλῶς Mark 7:6; Mark 7:9, Mark 12:32
κάμηλος Mark 10:25
[3649]καταβαρύνω Mark 14:40
[3649] 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.
καταγελάω Mark 5:40
[3650]καταδιώκω Mark 1:36
[3650] 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.
κατάκειμαι Mark 2:15
κατακλάω Mark 6:41
[3651]κατακόπτω Mark 5:5
[3651] 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.
κατακυριεύω Mark 10:42
καταλείπω Mark 14:52
κατάλυμα Mark 14:14
καταρτίζω Mark 1:19
καταφιλέω Mark 14:45
[3652]κατευλογέω Mark 10:16
[3652] 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.
[3653]κατοίκησις Mark 5:3
[3653] 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.
[3654]κεντυρίων Mark 15:39
[3654] 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.
[3655]κεφαλιόω Mark 12:4
[3655] 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.
κληρονομέω Mark 10:17
κλίνη Mark 4:21
κοδράντης Mark 12:42
κοινός Mark 7:2
κολαφίζω Mark 14:65
κολοβόω Mark 13:20
κόπος Mark 14:6
[3656]κορβάν Mark 7:11
[3656] 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.
[3657][3658]κούμ Mark 5:41
[3657] 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.
[3658] A dagger denotes that the word is not found in LXX.
κράβαττος Mark 2:4
κτίσις Mark 10:6
[3659]κυλίομαι Mark 9:20
[3659] 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.
κυλλός Mark 9:43
κυνάριον Mark 7:27
κύριος Mark 5:19
[3660]κωμόπολις Mark 1:38
[3660] 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.
λαῖλαψ Mark 4:37
λεπτόν Mark 12:42
λῃστής Mark 11:17
λίθος Mark 12:10, Mark 16:4
λοιπός Mark 4:19
λύτρον Mark 10:45
λύχνος Mark 4:21
μᾶλλον Mark 7:36
μάστιξ Mark 3:10
μάχαιρα Mark 14:47
μεγιστᾶνες Mark 6:21
μέλλω Mark 10:32
μέριμνα Mark 4:19
μεταμορφόω Mark 9:2
μετάνοια Mark 1:4
[3661]μηκύνομαι Mark 4:27
[3661] 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.
μήτι Mark 4:21
μικρός Mark 15:40
[3662]μογιλάλος Mark 7:32
[3662] 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.
μόδιος Mark 4:21
μοιχαλίς Mark 8:38
[3663]μονόφθαλμος Mark 9:47
[3663] A dagger denotes that the word is not found in LXX.
[3664]μυρίζω Mark 14:8
[3664] 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.
μύρον Mark 14:3
μυστήριον Mark 4:11
νέος Mark 2:22
νίπτομαι Mark 7:3
[3665][3666]νουνεχῶς Mark 12:34
[3665] 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.
[3666] A dagger denotes that the word is not found in LXX.
νυμφών Mark 2:19
[3667]ξέστης Mark 7:14
[3667] 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.
ξηραίνομαι Mark 9:18
ὁλοκαύτωμα Mark 12:33
ὀνειδίζω Mark 15:32, Mark 16:14
[3668]ὀνικός Mark 9:42
[3668] A dagger denotes that the word is not found in LXX.
ὄξος Mark 15:36
ὀπίσω Mark 8:33
ὁρκίζω Mark 5:7
ὅσος Mark 3:8
ὅστις Mark 4:20, Mark 12:18
ὅταν Mark 3:11, Mark 11:19; Mark 11:25
οὐᾶ Mark 15:29
οὐαί Mark 13:17, Mark 14:21
ὄχλος Mark 2:4
[3669]παιδιόθεν Mark 9:21
[3669] 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.
πάντοτε Mark 14:7
παράγω Mark 1:16
παραδίδωμι Mark 1:14, Mark 4:29, Mark 9:31
παράδοσις Mark 7:3
παραλαμβάνω Mark 4:36, Mark 5:40
παράπτωμα Mark 11:25
παρασκευή Mark 15:42
παρατηρέω Mark 3:2
[3670][3671]παρόμοιος Mark 7:13
[3670] 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.
[3671] A dagger denotes that the word is not found in LXX.
παρρμησία Mark 8:32
πεζῇ Mark 6:33
πειράζω Mark 1:12
πενθερά Mark 1:30
περιβλέπομαι Mark 3:5
περίλυπος Mark 6:26, Mark 14:34
[3672]περιτρέχω Mark 6:55
[3672] 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.
πετρώδης Mark 4:5
πίναξ Mark 6:25
[3673]πιστικός Mark 14:3
[3673] A dagger denotes that the word is not found in LXX.
πλανάω Mark 13:5
πλεονεξία Mark 7:22
πορνεία Mark 10:12
πορφύρα Mark 15:17
[3674]πρασιά Mark 6:40
[3674] 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.
[3675][3676]προαύλιον Mark 14:68
[3675] 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.
[3676] A dagger denotes that the word is not found in LXX.
πρόθεσις Mark 2:26
[3677][3678]προμεριμνάω Mark 13:11
[3677] 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.
[3678] A dagger denotes that the word is not found in LXX.
[3679]προσάββατον Mark 15:42
[3679] 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.
προσκαρτερέω Mark 3:9
[3680]προσκεφάλαιον Mark 4:38
[3680] 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.
[3681][3682]προσορμίζομαι Mark 6:53
[3681] 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.
[3682] A dagger denotes that the word is not found in LXX.
[3683]προσπορεύομαι Mark 10:35
[3683] 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.
πρωτοκαθεδρία Mark 12:39
πρωτοκλισία Mark 12:39
πτῶμα Mark 6:29, Mark 15:45
[3684]πυγμῇ Mark 7:3
[3684] 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.
πώρωσις Mark 3:5
ῥάπισμα Mark 14:65
[3685]ῥαφίς Mark 10:25
[3685] A dagger denotes that the word is not found in LXX.
σάββατον, σάββατα Mark 1:21
[3686]Σαλώμη Mark 15:40, Mark 16:1
[3686] 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.
σανδάλιον Mark 6:9
σάρξ Mark 13:20, Mark 14:38
σημεῖον Mark 13:22
σίναπι Mark 4:31
σινδών Mark 14:51, Mark 15:46
[3687]σκώληξ Mark 9:48
[3687] 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.
[3688]σμυρνίζομαι Mark 15:23
[3688] 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.
σπεῖρα Mark 15:16
[3689][3690]σπεκουλάτωρ Mark 6:27
[3689] 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.
[3690] A dagger denotes that the word is not found in LXX.
[3691]στασιαστής Mark 15:7
[3691] 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.
στιβάς Mark 11:8
[3692]στίλβω Mark 9:3
[3692] 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.
στολή Mark 12:38
[3693]συμπόσιον Mark 6:39
[3693] 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.
[3694]συνθλίβω Mark 5:24; Mark 5:31
[3694] 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.
[3695]συνλυπέομαι Mark 3:5
[3695] 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.
[3696]σύσσημον Mark 14:44
[3696] 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.
[3697]σφυρίς Mark 8:8
[3697] A dagger denotes that the word is not found in LXX.
σχίζω Mark 1:10, Mark 15:38
τέκνον Mark 2:5
τέκτων Mark 6:3
[3698]τελώνης Mark 2:15
[3698] A dagger denotes that the word is not found in LXX.
[3699][3700]τηλαυγῶς Mark 8:25
[3699] 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.
[3700] A dagger denotes that the word is not found in LXX.
[3701]Τίμαιος Mark 10:46
[3701] 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.
τοιοῦτος Mark 9:37, Mark 10:14
τολμάω Mark 15:43
[3702]τρίζω Mark 9:18
[3702] A dagger denotes that the word is not found in LXX.
τρύβλιον Mark 14:20
[3703]τρυμαλιά Mark 10:25
[3703] 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.
[3704]ὕπαγε Mark 1:44, Mark 5:19; Mark 5:34, Mark 10:52
[3704] A dagger denotes that the word is not found in LXX.
[3705]ὑπερηφανία Mark 7:22
[3705] 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.
[3706][3707]ὑπερπερισσῶς Mark 7:37
[3706] 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.
[3707] A dagger denotes that the word is not found in LXX.
[3708]ὑπολήνιον Mark 12:1
[3708] 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.
[3709]ὑστέρησις Mark 12:44
[3709] A dagger denotes that the word is not found in LXX.
ὕψιστος Mark 5:7, Mark 11:10
φάντασμα Mark 6:49
φιμόω Mark 1:25
[3710]Φοινίκισσα Mark 7:26
[3710] 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.
[3711]φραγελλόω Mark 15:15
[3711] A dagger denotes that the word is not found in LXX.
φραγμός Mark 12:1
φρονέω Mark 8:33
φῶς Mark 14:54
[3712]χαλκίον Mark 7:4
[3712] 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.
χειμών Mark 13:18
χιλίαρχος Mark 6:21
χιτών Mark 6:9, Mark 14:63
χορτάζω Mark 6:42
χωρίον Mark 14:32
ψυχή Mark 3:4, Mark 8:35, Mark 10:45, Mark 12:30
ὠδίν Mark 13:8
[3713]ὡσαννά Mark 11:9-10
[3713] A dagger denotes that the word is not found in LXX.
*ὠτάριον Mark 14:47