Mark 10:38

ἢ τὸ βάπτισμα ([2336][2337][2338][2339][2340][2341][2342]) rather than καὶ τὸ βάπτ. ([2343][2344]3[2345][2346][2347]).

[2336] 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.

[2337] 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.

[2338] 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.

[2339] 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.

[2340] 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.

[2341] 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.

[2342] 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.
[2343] 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.
[2344] 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.

[2345] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[2346] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[2347] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

38. Οὐκ οἴδατε. They little thought of the two crucified robbers. In spite of His declaration (Mark 8:34-35), they did not know that the entrance to the Kingdom is through suffering, and that those who would reign with Him must be ready to endure with Him (Acts 14:22; Romans 8:17; 2 Timothy 2:12). On the change from αἰτήσωμεν (Mark 10:35) to αἰτεῖσθε, “ask for yourselves,” see J. H. Moulton, p. 160.

ὃ ἐγὼ πίνω. He does not reprove them for their carnal ideas about the Kingdom, but He proceeds to correct them. They do not understand the nature of His mission. “Can ye drink?” implies that the cup is no pleasant one, and it is one which He is already drinking. The process is a long one, and the bitterness increases. Mt. interprets it of the Agony, and has μέλλω πίνειν instead of πίνω. “Cup” in the sense of “the contents of the cup” is freq. in literature (Luke 22:20; 1 Corinthians 10:16; 1 Corinthians 10:21; 1 Corinthians 11:25-27). Cf. the “cup” in Gethsemane (Mark 14:36), the “cup of God’s fury” (Isaiah 51:17; Isaiah 51:22).

τὸ βάπτισμα. Regarding troubles as a flood in which one is plunged is also common in literature (Psalms 18:16; Psalms 69:1-2; etc.). But here more may be meant. Baptism is immersion with security against sinking; rising again follows. It was therefore a very fit metaphor for the Passion, and Christ had used it before (Luke 12:49-50); but Mk alone reproduces it here. Baptism into water inaugurated the earthly work of the Messiah; baptism into death is to inaugurate His return to glory. For the cogn. acc. see Revelation 16:9.