Mark 10:32

οἱ δὲ� ([2276][2277][2278][2279][2280][2281]) rather than καὶ�. ([2282][2283][2284][2285][2286]). Cf. Mark 7:24. Wrede (Messiasgeheimnis, pp. 96, 275) would omit καὶ ἐθαμβοῦντο. Some Old Latin texts seem to have omitted either ἐθαμβοῦντο or ἐφοβοῦντο.

[2276] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911.

[2277] 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.

[2278] 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.

[2279] 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.
[2280] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one.

[2281] 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.
[2282] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.
[2283] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mark 5:20 to Mark 7:4; Mark 7:20 to Mark 8:32; Mark 9:1 to Mark 10:43; Mark 11:7 to Mark 12:19; Mark 14:25 to Mark 15:23; Mark 15:33-42. See below on Ψ.

[2284] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[2285] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[2286] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

32. Ἦσαν δέ. Note the unusual δέ and see on Mark 7:24. Translate “Now,” not “And” (A.V., R.V.).

ἀναβαίνοντες. As in English, a journey to the capital is “going up.” This is literally true of Jerusalem, which is “a city set on a hill” (Matthew 5:14), and the hill stands high above the sea; cf. John 2:13; John 5:1; John 11:55; Acts 11:2; Acts 25:1; Galatians 2:1. The verb is exceedingly freq. in LXX., where it translates about twenty different Hebrew words.

Ἰεροσόλυμα. Quae urbs illud occidendi Prophetas quasi usu ceperat (Grotius on Luke 13:33). Mk and Jn always have this Greek form of the name; so also Mt., except Matthew 23:37, and Josephus. The Hebrew Ἰερουσαλήμ prevails in LXX., and in N.T. where the name has religious significance, as distinct from mere topographical meaning (Matthew 23:37; Galatians 4:25; Hebrews 12:22; Revelation 3:12; Revelation 21:2; Revelation 21:10). But Lk. uses Ἰερουσαλήμ without religious significance. Both forms have a smooth breathing; the aspirate comes from a mistaken connexion with ἱερός.

ἦν προάγων. As an Oriental shepherd “goeth before” his sheep, who follow with complete docility (John 10:4). This graphic detail of His leading for a while in silence and their following in fear is in Mk only; it may be something that Peter remembered well. There are two companies; the Twelve, who were awe-struck at Christ’s demeanour and fixity of purpose (Luke 9:51; cf. Ezekiel 3:8-9; Isaiah 50:7), for He had said that He would suffer much at the hands of the hierarchy, and He was going to their headquarters; and the casual followers, who had an indefinite presentiment that something untoward was impending. But there is no indication of “excitement” in His manner. See crit. note.

παραλαβὼν πάλιν τ. δώδεκα. In all three; it implies the presence of other followers. The verb means “taking to oneself” (John 1:11; John 14:3), and therefore aside from others (Mark 4:36; Mark 5:40; Mark 9:2; Mark 14:33). In class. Grk it is freq. of taking a wife or adopting a son. The πάλιν means that He rejoined the Twelve.

ἤρξατο. He renews the unwelcome topic. This is the fourth (not third) recorded prediction (Mark 8:31; Mark 9:12; Mark 9:31). Apostolis saepius dixit, et indies expressius, ut in posterum testes essent praescientiae ipsius (Grotius). This is more accurate than Loisy, who says that this prediction is made en termes identiques; it is more definite and detailed than the previous predictions, and this has probability on its side. The voluntary character of His death is made clear to the Apostles; He knew the inevitable consequence of going to Jerusalem now.

τὰ μέλλοντα αὐτῷ συμβαίνειν. The things which were sure to happen to Him (Matthew 17:12; Matthew 17:22; Matthew 20:22; Luke 9:31, etc.). On κατακρινοῦσιν c. dat. see Blass § 37. 2.