Mark 8:31

ὑπό ([1753][1754][1755][1756][1757][1758]) rather than ἀπό ([1759][1760]2[1761][1762][1763][1764]). μετὰ τρεῖς ἡμέρας ([1765][1766][1767][1768][1769] etc.) rather than τῇ τρίτῃ ἡμέρᾳ (dg Arm. Aeth.). Cf. Mark 9:31; Mark 10:34.

[1753] 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.

[1754] 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.

[1755] 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.

[1756] 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.

[1757] 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.

[1758] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

[1759] 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.
[1760] 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.

[1761] 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.

[1762] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[1763] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[1764] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

[1765] 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.

[1766] 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.
[1767] 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.

[1768] 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.

[1769] 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.

31. ἤρξατο διδάσκειν. It was indeed a new beginning. Slowly, fitfully, and still very defectively, the Twelve had been brought by Him to see that He was the promised Messiah; and now He began to teach them that the King and Conqueror whom they had been expecting must suffer shame and death. All three connect this prediction with the confession of Peter, and here was another reason for silence. Peter’s ὁ Χριστός was true, but what he and the others understood by ὁ Χριστός was not true. In proclaiming Jesus as the Messiah they would have taught much that was erroneous.

Δεῖ. Must, because of the Divine decree. This δεῖ comes to the surface all through the life of Christ from His childhood onwards (Luke 2:49), and is especially evident during the later stages (Luke 4:43; Luke 9:22; Luke 13:33; Luke 17:25; Luke 19:5; Luke 22:37; Luke 24:7; Luke 24:26; Luke 24:44). The word is thus used of Christ all through the N.T., but this is the only instance in Mk. The necessity is not of man’s making, but of God’s; the cause is not man’s hostility to Christ, but God’s love to man. Man’s hostility is God’s instrument.

τὸν υἱὸν τοῦ�. See on Mark 2:10; Mark 2:28. In Mk the title is used eight times in passages which predict the Passion or the Resurrection. It is not so used in “Q.”

πολλὰ παθεῖν, multa pati. The expression is frequent (Mark 5:26; Matthew 27:19), esp. of the Passion (Mark 9:12; Matthew 16:21; Luke 9:22; Luke 17:25). Not in Jn, who neither in Gospel nor Epistles uses πάσχω. What follows forms a climax; Passion, Rejection, Death—the second causing the third. If the hierarchy had not absolutely rejected Him, Pilate would have let Him go.

ἀποδοκιμασθῆναι. Be rejected after investigation. Δοκιμασία was the scrutiny which an official elected at Athens had to undergo to see whether he was qualified to take office. The Sanhedrin held a δοκιμασία with regard to Jesus, and decided that He was not qualified to be the Messiah (Mark 12:10; 1 Peter 2:4; 1 Peter 2:7). The expression is probably taken from Psalms 118:22. But the idea of rejection after investigation is not in the Hebrew word used there and eleven times in Jeremiah, where it is generally, but not always, rendered by ἀποδοκιμάζω. Other renderings are ἀπωθέομαι and ἐξουδενόω, and its meaning is not so much rejecting after scrutiny as rejecting with contempt. Hort on 1 Peter 2:4.

ὑπὸ τῶν πρεσβυτέρων κ.τ.λ. The Sanhedrin is mentioned in all its fulness, each of its three constituent parts having the article, which should be repeated in English; cf. Mark 11:27; Mark 14:43; Mark 14:53. It is as if each of the three classes had given a separate vote for rejection. In Matthew 16:21 and Luke 9:22 the three are under one article, as forming one body. The ἀρχιερεῖς are usually placed first, as including the high-priest and (at this time) the ex-high-priests; but cf. Luke 9:22; Luke 20:19; Matthew 16:21. Very rarely are the ἀρχιερεῖς omitted (Matthew 26:57; Acts 6:12).

μετὰ τρεῖς ἡμέρας. So also Mark 9:31 and Mark 10:34. The expression may be colloquial, a current phrase for a short time, like our “after two or three days.” Mt. and Lk. change it to the more accurate τῇ τρίτῃ ᾑμέρᾳ, which Syr-Sin. and some other authorities read here. In Hosea 6:2, “after two days” = “on the third day.”