Cambridge Greek Testament Commentary

Mark 1:6

6. The form ἔσθων ([63][64][65][66] 33) is freq. in the [67] text of LXX.

[63] 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.

[64] 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.

[65] 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.

[66] 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.
[67] 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.

6. ἦν ἐνδεδυμένος. The periphrastic tense, freq. in Lk., is not rare in Mk (Mark 1:33; Mark 2:6; Mark 5:5; Mark 9:4; Mark 10:32; Mark 13:13; Mark 13:23; Mark 15:43). Cloth was made of camel’s hair, and either this or a camel’s skin may be meant. It is probable that actual locusts (Leviticus 11:22) and honey made by wild bees (Deuteronomy 32:13) are meant. The wilderness food was in harmony with the rough dress. This picture of the Baptist is the more remarkable because there is no corresponding picture of the Christ. But it is an exaggeration to say that we have a clear picture of John, but not of Jesus. There is uncertainty about the unusual dress and unusual food of John. Jesus wore the usual dress and ate the usual food. We know the details of neither. John perhaps deliberately imitated Elijah, in order to teach the people that he was a Prophet (2 Kings 1:8; cf. Zechariah 13:4); but the suddenness with which he appears in Mk, Mt. and Jn, like Elijah in 1 Kings 17:1, cannot be his doing. It is neither said nor implied that it was his asceticism which attracted such crowds; the belief that he was a Prophet did that.

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Cambridge Greek Testament Commentary

Mark 1:6

Old Testament

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