Mark 10:42

καὶ προσκαλεσάμενος αὐτ. ὁ Ἰησοῦς ([2348][2349][2350][2351][2352][2353]) rather than ὁ δὲ Ἰ. πρ. αὐτ. ([2354][2355][2356][2357]). See on Mark 1:14.

[2348] 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.

[2349] 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.

[2350] 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.

[2351] 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.

[2352] 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.

[2353] 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.
[2354] 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.
[2355] 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.

[2356] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[2357] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

42. Οἴδατε. Christ’s rebuke to the ten is as gentle as that to the two. We have three rebukes of this character, all beginning with an appeal to the knowledge possessed or not possessed by the persons addressed; Mark 10:19; Mark 10:38; Mark 10:42. Cf. Mark 4:13.

οἱ δοκοῦντες ἄρχειν. They which are accounted to rule, qui censentur imperare (Beza), who are recognized as rulers. This does not mean that they only seem to be rulers, or think themselves such without being so; cf. Galatians 2:2; Galatians 2:6; Galatians 2:9. It points to the fact that the power of kings depends upon their being recognized as kings. Wetstein gives illustrations of the phrase in different senses. Cf. Susann. 5. The expression is thoroughly Greek (Plato, Gorgias, 472 A). Mt. has simply αἱ ἄρχοντες, Lk, οἱ βασιλεῖς, but he places the Saying in the discourses at the Last Supper.

κατακυριεύουσιν. Stronger than κυριεύουσιν (Lk.); cf. κατέκλασεν (Mark 6:41). R.V. has “lord it” here and 1 Peter 5:3, and “have lordship” in Lk. Vulg. has dominantur eis here, and dominantur eorum in Mt. and Lk., the latter being a rare constr., but found in Tertullian and Lactantius.

οἱ μεγάλοι αὐτῶν. “The great officials of the heathen”; the αὐτῶν might refer to οἱ δοκοῦντες ἄρχειν, but more probably it refers to τῶν ἐθνῶν. Syr-Sin. omits the sentence.

κατεξουσιάζουσιν αὐτῶν. The verb is a very rare one; Mt. has it, and two writers could hardly adopt it independently. Again we are in doubt as to αὐτῶν, and again it is better to refer it to τῶν ἐθνῶν. The despotism of heathen monarchs is heavy, and that of the great officials, who act with the monarchs’ authority, is as bad or worse. The last αὐτῶν might refer back to οἱ δοκ, ἄρχειν. The officials who govern in the king’s name really control the king, whose delegated authority they so use as to govern the king himself; e.g. of Pallas and Narcissus, His uxoribusque addictus, non principem se sed ministrum egit (Sueton. Claud. 25). But this irony would have no point here.