Mark 9:31

μετὰ τρεῖς ἡμέρας ([1986][1987][1988][1989][1990][1991][1992][1993]) rather than τῇ τρίτῃ ἡμέρᾳ ([1994][1995]3[1996][1997]). Cf. Mark 8:31.

[1986] 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.

[1987] 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.

[1988] 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.

[1989] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.

[1990] 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.

[1991] 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.

[1992] 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.
[1993] 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.

[1994] 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.
[1995] 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.

[1996] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[1997] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

31. Ὁ υἱὸς τοῦ�. The Twelve have by no means grasped the import of the Passion, still less that of the Resurrection, and Jesus continues to instruct them. They know that He is ὁ Χριστός, yet He does not speak of Himself by that title, which might lead them to use it inadvertently in speaking of Him to others, in violation of Mark 8:30. He continues to use the title which veiled, while to some it suggested, His Messiahship.

παραδίδοται. Is being delivered up by the Father into the hands of men. This interpretation is as old as Origen (on Mt.) and is powerfully defended by Abbott, Paradosis, p. 53 f. If the verb refers to Judas (Mark 3:19), εἰς χεῖρς� is almost superfluous; if God is meant, the addition is almost necessary. Cf. 2 Samuel 24:14; Sir 2:17. There may be a play of words between “Son of Man” and “hands of men.” The pres. may mean that the process of delivering is already begun, but more probably is the common usage of pres. for what is sure to take place.