KJV: And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.
YLT: and he saw them harassed in the rowing, for the wind was against them, and about the fourth watch of the night he doth come to them walking on the sea, and wished to pass by them.
Darby: And seeing them labouring in rowing, for the wind was contrary to them, about the fourth watch of the night he comes to them walking on the sea, and would have passed them by.
ASV: And seeing them distressed in rowing, for the wind was contrary unto them, about the fourth watch of the night he cometh unto them, walking on the sea; and he would have passed by them:
| ἰδὼν | He having seen |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: εἶδον Sense: to see with the eyes. |
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| βασανιζομένους | straining |
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Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Plural Root: βασανίζω Sense: to test (metals) by the touchstone, which is a black siliceous stone used to test the purity of gold or silver by the colour of the streak produced on it by rubbing it with either metal. |
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| ἐλαύνειν | rowing |
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Parse: Verb, Present Infinitive Active Root: ἐλαύνω Sense: to drive. |
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| ἄνεμος | wind |
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Parse: Noun, Nominative Masculine Singular Root: ἄνεμος Sense: wind, a violent agitation and stream of air. |
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| ἐναντίος | contrary |
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Parse: Adjective, Nominative Masculine Singular Root: ἐναντίος Sense: over against, opposite. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| περὶ | About |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| τετάρτην | [the] fourth |
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Parse: Adjective, Accusative Feminine Singular Root: τέταρτος Sense: the fourth. |
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| φυλακὴν | watch |
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Parse: Noun, Accusative Feminine Singular Root: φυλακή Sense: guard, watch. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| νυκτὸς | night |
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Parse: Noun, Genitive Feminine Singular Root: νύξ Sense: night. |
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| ἔρχεται | He comes |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| περιπατῶν | walking |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: περιπατέω Sense: to walk. |
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| θαλάσσης | sea |
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Parse: Noun, Genitive Feminine Singular Root: θάλασσα Sense: the sea. |
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| ἤθελεν | He was wishing |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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| παρελθεῖν | to pass by |
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Parse: Verb, Aorist Infinitive Active Root: παρέρχομαι Sense: to go past, pass by. |
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Greek Commentary for Mark 6:48
See also Matthew 8:29 for the word βασανιζω basanizō to torture, torment (Matthew 4:24) with a touch-stone, then to distress as here. Papyri have δια βασανων dia basanōn used on slaves like our third degree for criminals. Ελαυνειν Elaunein is literally to drive as of ships or chariots. They drove the boat with oars. Common in Xenophon for marching. [source]
That is, between three and six a.m.The wind was contrary to them (εναντιος αυτοις enantios autois), that is in their faces and rowing was difficult, “a great wind” (John 6:18), and as a result the disciples had made little progress. They should have been over long before this.And he would have passed by them Only in Mark. He wished to pass by them, praeterire eos (Vulgate). Imperfect tense ητελεν ēthelen thought A natural conclusion.And cried out (ανεκραχαν anekraxan). Cried up, literally, a shriek of terror, or scream. [source]
(εναντιος αυτοις enantios autois), that is in their faces and rowing was difficult, “a great wind” (John 6:18), and as a result the disciples had made little progress. They should have been over long before this. [source]
Only in Mark. He wished to pass by them, praeterire eos (Vulgate). Imperfect tense ητελεν ēthelen thought A natural conclusion.And cried out (ανεκραχαν anekraxan). Cried up, literally, a shriek of terror, or scream. [source]
Cried up, literally, a shriek of terror, or scream. [source]
Participle. Rev., seeing. Better, however, the literal having seen. It was this which induced him to go to them. [source]
Lit., tormented. Rev., distressed See on Matthew 4:24. Wyc., travailing. Tynd., troubles [source]
Between 3 and 6 a.m. [source]
Peculiar to Mark. [source]
Reverse Greek Commentary Search for Mark 6:48
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
Like a man with demons (Matthew 8:29). One can see, as Jesus did (Mark 6:48), the boat bobbing up and down in the choppy sea. [source]
Φυλακή is sometimes used of a watch as a measure of time, as in Matthew 14:25; Mark 6:48; Luke 12:38. So possibly here. See Rev. in margin, night-watches. There is a play upon the words: watching watches. There was near Bethlehem, on the road to Jerusalem, a tower known as Migdal Eder, or the watch-tower of the flock. Here was the station where shepherds watched the flocks destined for sacrifice in the temple. Animals straying from Jerusalem on any side, as far as from Jerusalem to Migdal Eder, were offered in sacrifice. It was a settled conviction among the Jews that the Messiah was to be born in Bethlehem, and equally that he was to be revealed from Migdal Eder. The beautiful significance of the revelation of the infant Christ to shepherds watching the flocks destined for sacrifice needs no comment. [source]
Perfect active participle of ελαυνω elaunō old verb to march (Xenophon), to drive (James 3:4), to row (Mark 6:48). Furlongs Stadia, accusative of extent of space, a little over halfway across, “in the midst of the sea” (Mark 6:47). It was about forty stadia (six miles) across. They behold Graphic dramatic present active indicative of τεωρεω theōreō vividly preserving the emotions of the disciples. Walking Present active participle in the accusative case agreeing with Ιησουν Iēsoun Drawing nigh unto the boat Present middle participle of γινομαι ginomai describing the process. “Coming near the boat.” They behold Jesus slipping closer and closer to them on the water. They were afraid Ingressive aorist passive indicative of ποβεομαι phobeomai “they became afraid.” Sudden change to the regular historical sequence. [source]
Lit., passed by. So Luke 18:37; Mark 6:48. As here, James 1:10; Matthew 5:8; Matthew 24:34, etc. [source]
Concessive participle of ειμι eimi The quantitative pronoun τηλικουτος tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα kai elaunomena). Present passive participle of ελαυνω elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται metagetai). Present passive indicative of the same verb, μεταγω metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
Present passive participle of ελαυνω elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19). [source]