Mark 6:14

ἔλεγον ([1177] a b ff, Aug.) seems preferable to ἔλεγεν ([1178][1179][1180][1181][1182][1183]); ελεγοσαν ([1184] supports the plur. The context confirms [1185] we have three popular views, then Herod’s agreement with the first. Cf. Luke 9:7-8. ἐγήγερται ([1186][1187][1188][1189][1190] 33) rather than ἠγέρθη ([1191][1192] or ἀνέστη ([1193][1177] 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.

[1178] 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.

[1179] 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.
[1180] 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.

[1181] 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.

[1182] 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.
[1183] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

[1184] 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.

[1185] 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.

[1186] 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.

[1187] 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.

[1188] 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.

[1189] 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.

[1190] 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.
[1191] 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.

[1192] 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.

[1193] odex 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.

14. ἤκουσεν ὁ βασιλεύς. The proclamation of the Kingdom of God in seven different places in Galilee would make some stir, and this reached the ears of Antipas. Mt. and Lk. give him his correct title of “tetrarch,” a word which Mk never uses. Mk gives him the courtesy title of “king,” as Appian gives Deiotarus, tetrarch of Galatia, the title of king; so also Cicero, who defended him. Under Caligula, Antipas tried to get the formal title of “king,” and thereby brought about his own ruin. He is alluded to again Mark 8:15.

φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, καὶ ἔλεγον. For His name had become known (R.V.), and they had been saying. See crit. note, and on Mark 5:8. This does not mean that Antipas had never heard even the name of Jesus until now. In his conversations with the Baptist (Mark 6:20) Jesus had probably been mentioned; but now everyone was talking about Him. It was these rumours which excited Herod, and his remark comes in Mark 6:16. For ὁ βαπτίζων see on Mark 1:4.

ἐγήγερται. “Has been raised and remains alive”; the true perf. Cf. 1 Corinthians 15:12-13; 1 Corinthians 15:16; 1 Corinthians 15:20. In this phrase νεκρῶν commonly has no art. (Mark 9:9-10; Mark 12:25, etc.). Origen suggests that there was a personal resemblance between Jesus and John.

διὰ τοῦτο. This argument would apply to anyone who has risen from the dead. During his lifetime John did no “sign” (John 10:41); but a person who had returned from the grave might be expected to do wonderful things.

ἐνεργοῦσιν. Work in him (R.V.). This intrans. use occurs in the Gospels here and Matthew 14:2 only; cf. Galatians 2:8; Ephesians 2:2. The verb seems to have acquired a special use to express supernatural activity. J. A. Robinson, Ephesians, pp. 241 f.

αἱ δυνάμεις. The powers which Jesus was said to exhibit; cf. 1 Corinthians 12:10; 1 Corinthians 12:28-29. A.V. again ignores the art. (see on Mark 4:3) and translates “mighty works,” which is right Mark 6:2; Mark 6:5; Mark 9:39, but not here. See Lightfoot on Galatians 3:5.