Mark 10:43

Mar 10:43 . ἐστιν (W.H [99] ), is ; the “is” not of actual fact, but of the ideal state of things.

[99] Westcott and Hort.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

43. ἔστιν ἐν ὑμῖν ([2358][2359][2360][2361][2362][2363][2364][2365]), rather than ἔσται ἐν ὑμ. ([2366][2367]3[2368][2369][2370][2371]).

[2358] 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 Mar 16:8. Photographic facsimile, 1911.

[2359] 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 Mar 16:8. Photographic facsimile, 1889.

[2360] 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 Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[2361] 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.

[2362] 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 Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2363] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[2364] 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.

[2365] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

[2366] 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.

[2367] 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 Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[2368] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[2369] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[2370] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[2371] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

43. οὐχ οὕτως δέ ἐστιν. See crit. note. But not so is it among you; οὐχ αὕτως is emphatic by position. “Quite different are the conditions which determine your relations to one another.” The disciples had not grasped these conditions, but they existed; it is the submissive childlike spirit that wins promotion (Mar 9:36, Mar 10:15). Among the heathen it is held that all must serve Caesar; the ideal ruler knows that he must serve all; he is servus servorum.

μἑγας γενέσθαι. To become great. The superlative, in the strictly superlative sense, is very rare in N.T. (Act 26:5; 2Pe 1:4). Either comparative (Mar 9:34) or positive (as some think here) may take its place. But here it is better to retain “great,” as the next verse shows.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

(43) Shall be your minister.—Substantially the same as in St. Matthew, but note in both verses the variation, “shall be your minister,” “shall be servant,” instead of “let him be.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And they came to Jericho,.... Christ and his disciples, from the coasts of Judea, beyond Jordan, in their way to Jerusalem; where Christ met with Zaccheus and converted him, and after some short stay at his house, departed thence;

and as he went out of Jericho with his disciples, and a great number of people: which followed him out of that city, to go with him to Jerusalem, being but ten miles off:

blind Bartimeus, the son of Timaeus, sat by the highway side begging; who was one of the two blind men Matthew makes mention of it, See Gill on Mat 20:30.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

In vain then do men either seek for immoderate power, or sigh after human greatness; for, not power, but humility, is the sure and only path to the summit of perfection. He then proves to them by his own example, that if they would not believe his words, they might at least learn by his example. (Ven. Bede)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Vers. 43, 44. In these words our Lord enjoins him who is raised above others to conduct himself modestly and humbly; so as not to lord it over those beneath him, but to consider for them and to consult their security and happiness, and so to conduct himself that he may appear to be rather their minister and servant than their lord; ever remembering the golden rule, "All things whatsoever ye would that men should do to you, even so do to them." At the same time, our Lord here teaches all alike, whether superiors or inferiors, by what way we should strive to reach heaven, so as to sit at the right or left hand of Christ in his kingdom, namely, by the way of humility. For those who are the lowliest and most humble here will be the greatest and most exalted there.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But it shall not be this way among you

This refers back to the previous verse about the Gentile rulers. This can be stated clearly. AT: "But do not be like them" (See: Assumed Knowledge and Implicit Information)

become great

"be highly respected"

to be first

This is a metaphor for being the most important. AT: "to be the most important" (See: Metaphor)

For the Son of Man did not come to be served

This can be translated in active form. AT: "For the Son of Man did not come to have people serve him" (See: Active or Passive)

to be served, but to serve

"to be served by people, but to serve people"

for many

"for many people"

translationWords

servant

Son of Man

servant

life

ransom

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

43, 44. οὐχ οὕτω δέ ἐστιν ἐν ὑμῖν· ἀλλʼ ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν, ἔσται ὑμῶν διάκονος· καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων δοῦλος—But it is not so among you; but whoever wishes to become great among you, shall be your servant; and whoever wishes to be first among you, shall be bond-servant of all.

ἐστιν, is, instead of ἔσται, shall be, Tisch. Treg. WH. RV. א BC* DL Δ most mss. Lat. Vet. Vulg. ἂν, instead of ἐὰν, after first ὂς Tisch. Treg. WH. א BDL Δ 33, 69, 299. ἐν ὑμῖν, instead of ὑμῶν, before εἶναι πρῶτος Treg. marg. WH. RV. א BC* L Δ Latt. Memph. εἶναι πρῶτος, instead of γενέσθαι πρῶτ., Treg. WH. RV. א BC* L Δ Latt. Memph.

οὐχ οὕτω δέ ἐστιν—but so it is not. This is not the state of things that obtains, as a matter of fact, among you as members of the kingdom of God. The ideal is the essential principle of that kingdom. μέγας γενέσθαι—to become great. There is such a thing as ambition, the desire for greatness, in the kingdom of God, but it is the exact opposite of what goes by that name. διάκονος—servant. The word denotes the performer of services, without indicating his exact relation to the person served. δοῦλος—bond-servant. There is a climax in the statement. To be great requires service, to be first requires bond-service, and this δουλεία is to πάντων, all. Here is the paradox of the kingdom of God. Instead of being lords, its great ones become servants, and its chiefs the bond-servants of all. One has only to watch the progress and present condition of things, to see that this state of things is coming to pass, but that it is yet far from accomplishment; and furthermore, that in this respect at least, the field is the world, and not the church.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Minister. See on 9 35.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.