Mark 11:2

οὐδεὶς οὔπω� ([2450][2451][2452][2453]) rather than οὐδεὶς� ([2454][2455][2456]); [2457][2458] have οὐδ. ἀνθρ. οὔπω, [2459][2460] have οὔπω οὐδ. ἀνθρ.

[2450] 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.

[2451] 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.

[2452] 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.
[2453] 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.

[2454] 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.

[2455] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[2456] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[2457] 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.

[2458] 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.

[2459] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris.

[2460] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

2. Ὑπάγετε. So also Lk., while Mt. has his favourite πορεύεσθε.

τὴν κατέναντι. We have no means of knowing whether this was Bethany or Bethphage or another village. The two messengers could see it and there was no need to name it. The compound prep is not classical, but it is freq. in Bibl. Grk.

πῶλον. The young of horse, ass, elephant, dog, and even of man; in the last case it is usually fem., “a filly.” The word is in all three and nowhere else in N.T. In LXX. it is usually a young ass; Genesis 32:15; Genesis 49:11; Judges 10:4; Judges 12:14; Zechariah 9:9. Cf. pullus, which is also elastic in meaning, but is commonly used of birds. Vulg. has pullum here. Mk evidently regards as supernatural Christ’s knowledge of what would happen; cf. Mark 14:13; John 1:48; John 4:50; John 11:11; John 11:14. We may adopt other possibilities, but they receive no support from the Evangelists.

οὐδεὶς οὔπω. See crit. note and on Mark 1:14. The animal is required for a solemn and sacred purpose. The Virgin Birth and the new tomb harmonize with this idea, which is natural and widespread; Numbers 19:2; Deuteronomy 15:19; Deuteronomy 21:3; Judges 16:11; 1 Samuel 6:7; 2 Samuel 6:3; Ovid, Metam. iii. 11; Virg. Geor. iv. 540. See Wetstein ad loc. and Orelli on Hor. Epod. ix. 22.

λύσατε καὶ φέρετε. The change from aor. to pres. is accurate; cf. Acts 12:8, and contrast John 11:44 (both aor. imper.) and James 2:12 (both pres. imper.).