Mark 15:1

ποιήσαντες ([3347][3348][3349][3350][3351][3352][3353][3354]) rather than ἑτοιμάσαντες ([3355][3356][3357])

[3347] 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.
[3348] 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.

[3349] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mark 5:20 to Mark 7:4; Mark 7:20 to Mark 8:32; Mark 9:1 to Mark 10:43; Mark 11:7 to Mark 12:19; Mark 14:25 to Mark 15:23; Mark 15:33-42. See below on Ψ.

[3350] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[3351] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[3352] 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.
[3353] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

[3354] 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.

[3355] 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.

[3356] 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.

[3357] 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.

1. εὐθὺς πρωΐ. Directly it was morning, i.e. as soon as it was lawful to transact business. They must get everything settled with Pilate before the Paschal Lambs were killed that afternoon. The real business was done at the nocturnal meeting, of which Mk and Mt. give a detailed account, and therefore describe the formal confirmation in the morning very briefly. Lk. records the later meeting only, and transfers to it features of the midnight sitting. Some items would have to be gone through twice. There is no exact parallel to εὐθὺς πρωΐ, but εὐθὺς τοῖς σάββασιν, “on the very first sabbath” (Mark 1:21) is near it.

συμβούλιον ποιήσαντες. “Held a consultation” (A.V., R.V.) is very likely right, but συμβούλιον may mean the result of consultation, “a plan of action.” Mt., as usual, has συμβ. ἔλαβον. See on Mark 3:6.

οἱ�. The three elements of the Sanhedrin are given, but differently from Mark 14:53. With characteristic fulness (Mark 14:58; Mark 14:61; Mark 14:68) Mk adds καὶ ὅλον τὸ συνέδριον, which Mt. omits as superfluous. Lk. has simply his characteristic words ἅπαν τὸ πλῆθος αὐτῶν.

δὴσαντες. He had been bound in the garden (John 18:12; John 18:24), and probably unbound in the high-priest’s palace. It was important to show to Pilate that they regarded Him as dangerous, and it is said that binding intimated that He had been declared to be worthy of death.

παρέδωκαν Πειλάτῳ. Mk assumes that his readers know who Pilate was; he never calls him ὁ ἡγεμών. The Procurator had come from Caesarea, the Roman capital, to keep order during the Passover. He probably occupied Herod’s palace, as Florus had previously done (Joseph. B.J. II. xiv. 8, xv. 5). The hierarchy hand Jesus over to him to get their sentence of death confirmed; See on John 18:31. Pilate of course would not listen to a charge of blasphemy, so they accuse Him of being seditious, forbidding tribute to Tiberius, and assuming the title of “king.” Pilate would not understand “Messiah,” but “king of the Jews” would be intelligible enough. Pilate does not take their word for it; he begins to investigate the case himself; and here we may have much of the exact language used, for Pilate would converse with our Lord in Greek.