ε , 35 ἠτοίμασται. 41.
Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν
1 εμπτυσονσιν in first place, µαστιγ. second, in $BCLA.
2 wera τρεις ηµερας in SBCDLA. 3 SBCDLA add αντω. 5 For ποιησαι pe B has pe ποιησω.
“SABCLA add σε. CD correct by omitting pe, ALAZ by
changing into infinitive with accusative as in T.R.
§ gov εκ δεξιων in NBCLA. 7 εξ αριστερων (without σον) in BLA.
84 in ΝΒΟΡΙΔ.
* ev wanting in §BCLA. Τ.Κ. is a grammatical correction, 10 η for καν, and pov after ευων. omitted, in $BDLA. Besides these ACE al.
omit second pov.
moment, producing together a high- strung state of mind: Peraea, John, baptism in the Jordan, at the beginning ; Jerusalem, the priests, the cross, at the end! Filled with the varied feelings excited by these sacred recollections and tragic anticipations, He walks alone by preference, step and gesture revealing what is working within and inspiring awe—‘‘muthig απά entschlossen,” Schanz; with “majesty and heroism,” Morison ; “tanto animo tantaque alacritate,” Elsner; ‘‘more intrepidi ducis,” Grotius. This picture of Jesus in advance on the way to Jerusalem is one of Mk.’s realisms.—Ver. 33. ὅτι ἰδοὺ, etc.: the third prediction has for its specialties delivery to the Gentiles (τοῖς ἔθνεσι), and an exact specification of the indignities to be endured: mock- ing, spitting, scourging. Jesus had been thinking of these things before He spoke of them; hence the excitement of His
manner. Vv. 35-45. The sons of Zebedce (Mt.
xx. 20-28), shuwing the comic side of the drama.—Ver. 35. In Mk., James and John speak for themselves: Διδάσκαλε θέλοµεν, etc. In Mt. the mother speaks for them.—Ver. 36. τί θέλετέ pe ποιήσω: this reading of B is accredited by its very grammatical peculiarity, two construc
tions being confused together; an accusative (pe) followed, not as we expect by the infinitive, ποιῆσαι (T. Ε }, but by the subj. delib., ποιήσω.---ετ. 38. τὸ βάπτισμα: in Mk. there is a double symbolism for the Passion, a cup and a baptism; in Mt.’s true text only the former. The cupis an Old Testament emblem; the baptism not so obviously, yet it may rest on Ps. xlii. 7, lxix. 2, cxxiv. 4-5. The conception of Curistian baptism as baptism into death is Pauline (Rom. vi.).— Ver. 4ο. ἠτοίμασται stands alone in Mk. without the reference to the Father, which is in Mt.—Ver. 42. οἱ δοκοῦντες ἄρχειν, those who pass for, are esteemed as, rulers: ‘‘quos gentes habent et agnoscunt” (Beza); “απ.