9<\/strong>. be shod with sandals<\/em> ] That is, they were to take no other shoes with them for travelling “than their ordinary sandals of palm-bark.” So now “the Galilean peasants wear a coarse shoe, answering to the sandal of the ancients, but never take two pair with them.”<\/p>\n two coats<\/em> ] That is, they were not to take with them a change of raiment.<\/p>\n Verse 9<\/span>. Shod with sandals<\/B><\/I>] The sandal<\/I> seems to have been similar to the Roman solea<\/I>, which covered only the sole<\/I> of the foot, and was fastened about the foot and ankle with straps. The sandal<\/I> was originally a part of the woman’s<\/I> dress; ancient authors represent them as worn only by women. In Mt 10:10<\/span>, the disciples are commanded to take no shoes<\/I>, , which word is nearly of the same import with , sandals<\/I>; but, as our Lord intimates to them that they should be free from all useless incumbrances, that they might fulfil his orders with the utmost diligence and despatch, so we may suppose that the sandal<\/I> was a lighter<\/I> kind of wear than the shoe<\/I>: and indeed the word sandal<\/I>, which is mere Chaldee, might be properly translated a light shoe<\/I>; as it is compounded of sin<\/I>, a shoe, (see Targum, Deu 25:9-10<\/span>,) and dal, thin, slender<\/I>, or mean<\/I>, as being made, not only lighter<\/I> than the hypodema<\/I> or shoe, but (probably) also of meaner<\/I> materials. See many excellent observations on this subject in Martinius’s<\/I> Etymolog. Lexicon, under the word Sandalium<\/I>.<\/P> <\/p>\n Go in your ordinary habits, making no provision for yourselves, as travellers, who think they may need something before their return. <\/P> <\/p>\n But be shod with sandals<\/strong>,…. Which were different from shoes, and more fit to travel with, and therefore allowed when shoes were forbidden; [See comments on Mt 10:10]<\/span>, though some think there was no difference between shoes and sandals, and that Christ, in Mt 10:10<\/span>, does not forbid the taking of shoes, but two pair of shoes; as not two coats, nor two staves, but one of a sort only. And<\/p>\n not put on two coats<\/strong>; that is, at a time; an inner and an outward one, or one at one time, and another at another: they were forbid change of raiment; the reasons for it [See comments on Mt 10:10]<\/span>. From all which it appears, that as a minister of the Gospel ought not to be a worldly minded man, that minds earth and earthly things, and seeks to amass wealth and riches to himself, and preaches for filthy lucre’s sake; nor to be a sensual and voluptuous man, serving his own belly, and not the Lord Jesus Christ, feeding himself, and not the flock; so neither should he be filled with worldly cares, overwhelmed in worldly business, and entangled with the affairs of this life: he ought to have his mind free from all solicitude and anxious concern, about a subsistence for himself and his, that so he may with greater and more close application attend to his ministry, to preparations for it, and the performance of it; and give up himself entirely to the word and prayer, and not have his mind distracted with other things: upon which account it is highly necessary, that the people to whom he ministers should take care, that a sufficient provision be made for him; that he may live without any anxious care and thought about such things, and his mind be more intent about the work he is called unto: and which is what our Lord chiefly designs by all this, who has ordained that they that preach the Gospel, should be comfortably provided for, and live of it; and which, as it makes for the peace of their minds that minister, it issues in the advantage of those who are ministered to.<\/p>\n Shod with sandals <\/B> ( <\/SPAN><\/span>). Perfect passive participle in the accusative case as if with the infinitive <\/SPAN><\/span> or <\/SPAN><\/span>, (to go). Note the aorist infinitive middle, <\/SPAN><\/span> (text of Westcott and Hort), but <\/SPAN><\/span> (aorist middle subjunctive) in the margin. Change from indirect to direct discourse common enough, not necessarily due to “disjointed notes on which the Evangelist depended” (Swete). Mt 10:10<\/span> has “nor shoes” ( <\/SPAN><\/span>), possibly preserving the distinction between “shoes” and “sandals” (worn by women in Greece and by men in the east, especially in travelling). But here again extra shoes may be the prohibition. See on Mt 10:10<\/span> for this.<\/P> Two coats <\/B> ( <\/SPAN><\/span>). Two was a sign of comparative wealth (Swete). The mention of “two” here in all three Gospels probably helps us to understand that the same thing applies to shoes and staff. “In general, these directions are against luxury in equipment, and also against their providing themselves with what they could procure from the hospitality of others” (Gould). <\/P><\/p>\n <\/strong><\/p>\n 1) “But be shod with sandals;- <\/strong>(alla hupodedemenous sandalia) “But go well shod with sandals,” for dusty and rocky roads, for crossing rough terrain, and rugged travel, Eph 6:15<\/span>.<\/p>\n 2) “And not put on two coats.”<\/strong> (kai me endusesthe duo chitonas) “And do not put on two tunics,” an extra coat. While Matthew and Luke forbid even owning two coats, Mat 10:10<\/span>; Luk 9:3<\/span>.<\/p>\n (9) Be shod with sandals.<\/strong>The word occurs again in Act. 12:8<\/span>. It describes obviously the shoes worn by the poor as distinguished from those of the more wealthy class, the sole of leather or wood fastened over the instep by strong leather thongs.<\/p>\n 9<\/strong>. <\/strong> Be shod with sandals <\/em> They were to take no shoes<\/em>, as being a special and more costly provision, but wear their ordinary sandals.<\/p>\n 9 But be<\/em> shod with sandals; and not put on two coats. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 9. See Trapp on “<\/em> Mat 10:9 “<\/em> See Trapp on “<\/em> Mat 10:10 “<\/em> <\/p>\n 9. <\/strong> <\/strong> ] Scil. , or some equivalent infinitive. We have another change of construction in <\/strong> .<\/strong> These breaks serve to give the narrative a more lively form.<\/p>\n Mar 6:9<\/span> . , but shod with sandals. , says Matthew, reconcilable either by distinguishing between sandals and shoes ( vide<\/em> on Matthew), or by understanding before (Victor Ant.). : In Mark the prohibition is not to wear ( ) two tunics, in Matthew and Luke not to possess a spare one. The sentence in Mar 6:8-9<\/span> presents a curious instance of varying construction: first with the subjunctive after (Mar 6:8<\/span> ), then , implying an infinitive with accusative ( understood), then finally there is a transition from indirect to direct narration in .<\/p>\n not. Greek. me. App-105. <\/p>\n 9. ] Scil. , or some equivalent infinitive. We have another change of construction in . These breaks serve to give the narrative a more lively form.<\/p>\n be shod: Eph 6:15 <\/p>\n sandals: The sandal consisted only of a sole, fastened about the foot and ankle with straps. Act 12:8 <\/p>\n Reciprocal: Luk 9:3 – Take Luk 10:4 – neither Luk 22:35 – When<\/p>\n 9<\/p>\n Sandals were needed immediately, like the walking stick, therefore they were permitted to provide that before starting, and one coat was placed on the same basis.<\/p>\n Mar 6:9. With sandals, i.e., such as they had on at the time, without waiting for shoes especially adapted for the journey (Matthew: nor shoes).The construction changes into a direct command in the last clause, as if the memory of one present had supplied it.<\/p>\n 6:9 But [be] shod with {e} sandals; and not put on {f} two coats.<\/p>\n (e) The word properly signifies women’s shoes.<\/p>\n (f) That is they should take no change of garments with them, so that they might be lighter for this journey and travel more quickly.<\/p>\n But [be] shod with sandals; and not put on two coats. 9. be shod with sandals ] That is, they were to take no other shoes with them for travelling “than their ordinary sandals of palm-bark.” So now “the Galilean peasants wear a coarse shoe, answering to the sandal of the ancients, but never take … Continue reading “Exegetical and Hermeneutical Commentary of Mark 6:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24403","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24403","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24403"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24403\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24403"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24403"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24403"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"