Mark 11:1

1. [2448] Latt. omit εἰς βηθφαγή, but the words should probably be retained. τὸ Ἐλαιών ([2449] kr) should probably be preferred to τῶν Ἐλαιῶν.

[2448] 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.

[2449] 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.

1. Βηθφαγή. The locality is uncertain, and it is doubtful whether it was a village near Bethany or a district which contained it. It is not mentioned in O.T., and nowhere in N.T., excepting these narratives. When Mt. wrote, it was apparently better known than Bethany, which he omits. Wellhausen suspects that Bethany is an intrusion here, inserted because among Christians Bethany was so well known. In that case, Mk ought to omit and Mt. to insert it. Renan (Vie, p. 374, ed. 1863) says that passages in the Talmud show that Bethphage was a sort of pomoerium, which reached up to the eastern substructions of the Temple.

πρὸς τὸ ὄρος. Towards the mount rather than “at the mount” (A.V., R.V.); cf. Mark 1:33; Mark 2:2; Mark 4:1.

τὸ Ἐλαιών. See crit. note. Luke 19:29; Luke 21:37 there is doubt between Ἐλαιών and Ἐλαιῶν. Ἐλαιών, Olivetum, is an “olive grove” or “Olivet.” Acts 1:12 we have Ἐλαιῶνος, as in Joseph. Ant. VII. ix. 2. W.H. App. p. 158; Deissmann, Bib. St. pp. 208–212; and for description, Stanley, Sin. and Pal. pp. 185, 422. There was a tradition that the Messiah would appear there. The Egyptian pretender did appear there.

This arrival took place 8th Nisan (John 12:1); but as the year of the Crucifixion is unknown, it is impossible to say what date that would represent in our Calendar. Either A.D. 29 or 30 or 33 would fit the evidence in the Gospels, and 29 or 30 is generally preferred to 33. The Evangelists do not regard chronology as important, and the small amount which they give us is not always harmonious. Lewin, Fasti Sacri, gives the evidence clearly.

ἀποστέλλει δύο. Even as regards trifling missions, our Lord seems to have adhered to His plan of sending the Apostles out in pairs (Mark 14:13); see on Mark 3:14 and Mark 6:7. Two who had already worked together would perhaps be sent, and Mk’s details point to Peter as one of the two.