Cambridge Greek Testament Commentary

Mark 12:6

6. The text is confused; read ἔτι ἕνα εἶχεν υἱόν, ἀγαπητόν· ἀπέστειλεν αὐτὸν ἔσχατον πρὸς αὐτούς ([2700][2701][2702][2703]); other witnesses support portions of this reading. In Mark 12:6; Mark 12:9; Mark 12:20; Mark 12:23; Mark 12:27; Mark 12:37, the οὖν is almost certainly an interpolation. Perhaps Mark 10:9; Mark 13:35; Mark 15:12 are the only places in Mk in which οὖν is original; Mark 11:31 is doubtful. Scribes often inserted particles for the sake of smoothness, as γάρ in Mark 12:36.

[2700] 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.

[2701] 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.

[2702] 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.

[2703] 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.

6. ἀγαπητόν. It is possible to take the term as a Messianic title in Mark 1:11 and Mark 9:7, but not here. Put a comma between υἱόν and ἀγαπητόν, “one son, a beloved one,” i.e. an only son (Judges 11:34). Cf. Galatians 4:4; Hebrews 1:2. In N.T. ἀγαπητός is used only of Christ or of Christians.

Ἐντραπήσονται. In all three. The meaning seems to be that of “turning towards” a person to pay respect to him (Luke 18:2; 2 Thessalonians 3:14; Hebrews 12:9). But the act. (1 Corinthians 4:14) means “I put to shame,” which may come from “I turn in,” i.e. “make a man hang his head,” either in reverence or in confusion; cf. ἐντροπή (1 Corinthians 6:5; 1 Corinthians 15:34). This meaning is found in LXX. and in late colloquial Greek, as shown in papyri. The question of “turning towards” or “turning in” is unimportant.

This is parable or allegory, not history, and the owner of the vineyard is a man (Mark 12:1), who might be mistaken about the effect of sending his son. He acts, not as God acts, but as He appears to act. God sometimes seems to repent of His own actions (Jeremiah 18:8; Jeremiah 18:10; Jeremiah 26:13; Joel 2:13; Amos 7:3; Jonah 3:9); but this is only man’s point of view (Numbers 23:13). Cf. Isaiah 5:4.

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Cambridge Greek Testament Commentary

Mark 12:6

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