Mark 1:14

καὶ μετά ([104][105] rather than μετὰ δέ ([106][107][108] Mk throughout prefers καί to δέ. So Mark 1:28; Mark 2:5; Mark 9:9; Mark 10:42; Mark 11:4; Mark 11:8; Mark 12:3; Mark 12:14; Mark 13:11-12; Mark 15:33. Contrast Mark 7:24; Mark 10:32. [109][110][111] 33 omit τῆς βασιλείας.

[104] 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.

[105] 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.

[106] 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.

[107] 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.
[108] odex 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.

[109] 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.

[110] 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.

[111] 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.

14. Καὶ μετὰ τὸ παραδοθῆναι. See crit. note. And after that John was delivered up, into the hands of Herod Antipas; cf. Mark 6:17. We are not told by whom John was delivered up, and some understand “by God,” who in a similar sense “delivered up” Jesus (Mark 9:31; Mark 10:33). The instruments were the Pharisees, and perhaps there is a hint that, as in the case of the Messiah (Mark 3:19; Mark 14:10), there was treachery. The view that Mk gives is that, when the Forerunner’s work ended (μετά), that of the Messiah began, but there is no hint given as to the amount of interval, which did not seem to Mk to be of importance. The Law passed, and the Gospel came; desinente lege consequenter oritur evangelium (Jerome). Mk says nothing, and perhaps knew nothing, of an earlier ministry in which the Baptist and Jesus were preaching simultaneously (John 4:1).

εἰς τὴν Γαλιλαίαν. Galilee was the most populous of the provinces into which Palestine was divided. Experience proved that it was a far more hopeful field than Jerusalem and Judaea (John 2:13 to John 4:3).

τὸ εὐαγγέλιον τ. θεοῦ. See crit. note. Either the gracious message which God sends or that which tells of Him; cf. Mark 1:1. Both meanings may be included. St Paul was perhaps the first to use the phrase (1 Thessalonians 2:8-9; Romans 1:1; Romans 15:16; 2 Corinthians 11:7). Because the expression seemed strange, τῆς βασιλείας was inserted at an early date ([189][190] Latt. Syr-Pesh.). Τὸ εὐαγγ. is freq. in Mk, rare in Mt. and Acts, and is not found at all in Lk. or Jn. Only in ch. 1 does Mk use κηρύσσω of Christ; elsewhere He is said διδάσκειν.

[189] 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.

[190] 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.