Mark 11:10

10. [2535][2536][2537][2538][2539][2540] omit ἐν ὀνόματι Κυρίου (from Mark 11:9).

[2535] 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.

[2536] 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.

[2537] 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.

[2538] 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.

[2539] 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.
[2540] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mark 9:5 to Mark 16:20, and, as in L, the shorter ending is inserted between Mark 16:8 and Mark 16:9. As in Δ, the text of Mark is specially good.

10. εὐλογημένη ἡ ἐρχ. Βασ. Here Mk is alone. The cry shows that some in the crowd remembered Christ’s teaching about the Kingdom and had some vague idea that this was the inauguration of it. “The coming kingdom of our father David” points back to 2 Samuel 7:11-16 (cf. Zechariah 12:10), and they think that the glories of David and Solomon may be restored. Their ideas about Jesus of Nazareth were no doubt diverse and indefinite. To most He was a great Prophet; to some He was the Prophet who was to be the Forerunner of the Messiah; to others He was the Messiah Himself, about whom again their ideas were diverse and indefinite. Even without counting the possibility of provoking the Procurator, this public recognition of Jesus as the Messiah or His Forerunner was an audacious thing, evidently not premeditated. He was under the ban of the hierarchy. The Sanhedrin had tried to arrest Him. They had excommunicated the man born blind for saying that He had Divine power. They had made Him an outlaw by calling on all Jews to help in arresting Him (John 11:57). And yet, not only pilgrims from Galilee and countryfolk from the neighbourhood of Jericho, but numbers who came from Jerusalem joined in proclaiming Him as the Messiah. (Mark 11:9-10; Matthew 21:9; Luke 19:38; John 12:13).

ὡσαννὰ ἐν τοῖς ὑψίστοις. Glory in the heaven of heavens; or, if the idea of “save” be retained, “May our prayer for salvation be heard in heaven.” Syr-Sin. has “Peace in the highest.” Cf. Job 16:19-20. Mk omits the protest of the Pharisees and the Lamentation over Jerusalem (Luke 19:39-44).