Ὁ μὲν οὖν κύριος. The οὖν (rare in Mk) refers to what precedes, the μέν (also rare in Mk) anticipates the δέ in Mark 16:20. The Lord did one thing, those whom He had addressed did another.

ὁ κύριος Ἰησοῦς. In Luke 24:3 this combination is possibly a very early interpolation; it is freq. in Acts and Epistles, but is found nowhere else in the Gospels. Even if we omit Ἰησοῦς we have an expression which is not found in Mk or Mt., but is coming into use in Lk. and Jn. The use in Mark 11:3 is different.

μετὰ τὸ λαλῆσαι αὐτοῖς. This need not be confined to the condensed summary of Christ’s farewell addresses given in Mark 16:15-17. It may mean “After all His communications with them.”

ἀνελήμφθη. Cf. Acts 1:2; Acts 1:11; Acts 1:22 and 1 Timothy 3:16, where the same verb is used; also Acts 1:9, where ἐπαρθῆναι also regards the Ascension from the side of the Divine power rather than that of Christ’s own will and act. But the latter is also recognized; ἀναβαίνω, John 6:62; John 20:17 (bis), Ephesians 4:8; πορεύομαι, 1 Peter 3:22; διέρχομαι, Hebrews 4:14. As we might Suppose it is the former view that is taken of Elijah; he “was taken up” (2 Kings 2:11; Sir 48:9; 1Ma 2:58). In the Greek Church the regular name is ἡ Ἀνάληψις, i.e. the Assumption rather than the Ascension.

ἐκάθισεν ἐκ δεξιῶν τοῦ θεοῦ. A highly metaphorical phrase to indicate the transcendent glory of the Ascended Lord. In this glory He was revealed to the dying Stephen, not, however, sitting to rule and judge, but standing to succour and save (Acts 7:55-56). The sitting is mentioned Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Hebrews 1:13; Hebrews 8:1; Hebrews 10:12; Hebrews 12:2. This session at God’s right hand signifies permanence, rest, and dominion,—in glory, majesty, and felicity (Psalms 110:1)—after the toils, humiliations, and sufferings of life upon earth. Τὸ μὲν καθίσαι δηλοῖ�· τὸ δὲ ἐκ δεξιῶν τοῦ Θεοῦ οἰκείωσιν καὶ ὁμοτιμίαν πρὸς τὸν Πατέρα (Euthym.). Excepting Mark 16:5, the regular phrase in Gospels and Acts is ἐκ δεξιῶν (Mark 10:37; Mark 10:40; Mark 12:36, etc.), but in the Epistles ἐν δεξιᾷ, which [3593][3594] have here, prevails. Pearson, On the Creed, Art. VI. 275 f., gives many quotations to illustrate the metaphor.

[3593] 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.

[3594] 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.

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Old Testament