SEV Biblia, Chapter 3:5
Y mirndolos alrededor con enojo, condolindose de la ceguedad de sus corazones, dice al hombre: Extiende tu mano. Y la extendi; y su mano fue restituida sana como la otra.
Clarke's Bible Commentary - Mark 3:5
Verse 5. With anger, being grieved for the hardness of their hearts] These words are not found in any of the other evangelists. For pwrwsei hardness, or rather callousness, the Codex Bezae, and four of the Itala, read nekrwsei, deadness; the Vulgate and some of the Itala, caecitate, blindness. Join all these together, and they will scarcely express the fullness of this people's wretchedness. By a long resistance to the grace and Spirit of God, their hearts had become callous; they were past feeling. By a long opposition to the light of God, they became dark in their understanding, were blinded by the deceitfulness of sin, and thus were past seeing. By a long continuance in the practice of every evil work, they were cut off from all union with God, the fountain of spiritual life; and, becoming dead in trespasses and sins, they were incapable of any resurrection but through a miraculous power of God.
With anger. What was the anger which our Lord felt? That which proceeded from excessive grief, which was occasioned by their obstinate stupidity and blindness: therefore it was no uneasy passion, but an excess of generous grief.
Whole as the other.] This is omitted by the best MSS. and versions.
Grotius, Mill, and Bengel approve of the omission, and Griesbach leaves it out of the text.
John Gill's Bible Commentary
Ver. 5. And when he had looked round about on them , etc..] In the several parts of the synagogue; for there were many of them on every side of him; which he might do, to observe their countenances, which might justly fall, upon such a close question put to them, and what answer they would return to him: and his look upon them was with anger , with a stern countenance, which showed indignation at them, though without sin, or any desire of revenge, for the evil they were meditating against him; for at the same time he had pity and compassion for them, being grieved for the hardness of their hearts : or the blindness of their hearts, as the Vulgate Latin, Arabic, and Ethiopic versions render it; being troubled in his human soul, both at their inhumanity and cruelty to a miserable object, whose cure, in their opinion, would have been a breach of the sabbath; and to himself, having a malicious design against him, should he perform it; and at their stupidity and ignorance of the law of God, the nature and design of the sabbath, and of their duty to God, and their fellow creatures: wherefore as one not to be intimidated by their evil designs against him, or prevented thereby from doing good, he saith unto the man, stretch forth thine hand ; that is, the lame one; and such power went along with his words, as at once effected a cure: and he stretched it out, and his hand was restored whole as the other . This last clause, whole as the other, is not in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions; and may be added from ( Matthew 12:13); see the note there; since it is wanting in the Alexandrian copy, and in Beza's most ancient copy, and in others.
Matthew Henry Commentary
Verses 1-5 - This man's case was piteous; he had a withered hand, which disabled his from working for his living; and those that are so, are the most prope objects of charity. Let those be helped that cannot help themselves But stubborn infidels, when they can say nothing against the truth, ye will not yield. We hear what is said amiss, and see what is done amiss but Christ looks at the root of bitterness in the heart, the blindnes and hardness of that, and is grieved. Let hard-hearted sinners trembl to think of the anger with which he will look upon them shortly, when the day of his wrath comes. The great healing day now is the sabbath and the healing place the house of prayer; but the healing power is of Christ. The gospel command is like that recorded here: though our hand are withered, yet, if we will not stretch them out, it is our own faul that we are not healed. But if we are healed, Christ, his power an grace, must have all the glory.
Greek Textus Receptus
και 2532 CONJ περιβλεψαμενος 4017 5671 V-AMP-NSM αυτους 846 P-APM μετ 3326 PREP οργης 3709 N-GSF συλλυπουμενος 4818 5740 V-PNP-NSM επι 1909 PREP τη 3588 T-DSF πωρωσει 4457 N-DSF της 3588 T-GSF καρδιας 2588 N-GSF αυτων 846 P-GPM λεγει 3004 5719 V-PAI-3S τω 3588 T-DSM ανθρωπω 444 N-DSM εκτεινον 1614 5657 V-AAM-2S την 3588 T-ASF χειρα 5495 N-ASF σου 4675 P-2GS και 2532 CONJ εξετεινεν 1614 5656 V-AAI-3S και 2532 CONJ αποκατεσταθη 600 5681 V-API-3S η 3588 T-NSF χειρ 5495 N-NSF αυτου 846 P-GSM υγιης 5199 A-NSF ως 5613 ADV η 3588 T-NSF αλλη 243 A-NSF
Vincent's NT Word Studies
5. Being grieved (sullupoumenov). Why the compound verb, with the preposition sun, together with? Herodotus (vi., 39) uses the word of condoling with another's misfortune. Plato ("Republic," 462) says, "When any one of the citizens experiences good or evil, the whole state will either rejoice or sorrow with him (xulluphsetai). The sun therefore implies Christ's condolence with the moral misfortune of these hardhearted ones. Compare the force of con, in condolence. Latin, con, with, dolere, to grieve.Hardness (pwrwsei). From pwrov, a kind of marble, and thence used of a callus on fractured bones. Pwrwsiv is originally the process by which the extremities of fractured bones are united by a callus. Hence of callousness, or hardness in general. The word occurs in two other passages in the New Testament, Rom. xi. 25; Eph. iv. 18, where the A.V. wrongly renders blindness, following the Vulgate caecitas. It is somewhat strange that it does not adopt that rendering here (Vulgate, caecitate) which is given by both Wyc. and Tynd. The Rev. in all the passages rightly gives hardening, which is better than hardness, because it hints at the process going on. Mark only records Christ's feeling on this occasion.
Robertson's NT Word Studies
3:5 {When he had looked round on them with anger} (peribleyamenos autous met' orges). Mark has a good deal to say about the looks of Jesus with this word (#3:5,34; 5:37; 9:8; 10:23; 11:11) as here. So Luke only once, #Lu 6:10. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. this indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould). {Being grieved at the hardness of their hearts} (sunlupoumenos epi tei pwrwsei tes kardias autwn). Mark alone gives this point. The anger was tempered by grief (Swete). Jesus is the Man of Sorrows and this present participle brings out the continuous state of grief whereas the momentary angry look is expressed by the aorist participle above. Their own heart or attitude was in a state of moral ossification (pwrwsis) like hardened hands or feet. pwros was used of a kind of marble and qen of the _callus_ on fractured bones. "They were hardened by previous conceptions against this new truth" (Gould). See also on Mt 12:9-14.
