Mark 11:10

Mar 11:10. Τοῦ πατρὸς ἡμῶν Δαυὶδ, of our father David) Construe with the kingdom [For many acknowledge that the words ἐν ὀνόματι Κυρίου have been repeated from the preceding verse.—Not. Crit.[*] They call David their father, as being the king, the father of their nation. Yet, however, we may suppose that the posterity also of David were mixed up with them. The throne of David has been assigned to the Messiah, Luk 1:32.—V. g.]

[*]A supports the ἑν ὀνόματι Κυρίου of the Rec. Text. But BCD abc Vulg., Orig. 3,744, 4,182a, omit these words.—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Happy and prosperous.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 10. In the name of the Lord] Omitted by BCDLU, some others, and several versions. Griesbach leaves it out.

Hosanna in the highest!] See Clarke on Mt 21:9.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) Blessed be the kingdom.—The shout of blessing for the kingdom as well as for the king, is another touch by which St. Mark’s record is distinguished from the others.

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

10. blessed be the kingdom] The feelings of the multitudes found expression in the prophetic language of the Psalms, and they heralded the coming of the “Son of David” to establish His Messianic kingdom. See Psa_118:26.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Blessed be the kingdom of our father David,.... It was more usual with the Jews to call Abraham their father; but, because the Messiah was David's son, therefore, with respect to him, they here call him their father: and their meaning is, let the kingdom promised to our father David, and to his seed for ever,

that cometh in the name of the Lord; which is now coming, and appears in the auspicious reign and government of his son, the Messiah, who is clothed with majesty and authority; be prosperous and successful and be established, and endure for ever; to the glory and happiness of him as king, and of all the subjects of it. Unless the words should be rendered, as by their situation they may be, thus, "blessed be the kingdom that cometh in the name of the Lord, of our father David"; and the sense be, let the kingdom of the Messiah, which is now come, and is set up in his name, who, as God, is David s Lord, greatly flourish, and long continue; may its king be blessed, and all its subjects happy. The Vulgate Latin, Syriac, Arabic, and Persic versions, leave out the clause, "in the name of the Lord"; it is also left out in Beza's ancient copy, and in another; but the Ethiopic version retains it, reading it "in the name of God". It is added,

Hosanna in the highest: See Gill on Mat 21:9.

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

10 Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.

Ver. 10. {See Trapp on "Mat 21:9"} {See Trapp on "Luk 19:37"} {See Trapp on "Luk 19:38"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

They call the kingdom of Christ the kingdom of David, because Christ was descended of the family of David. David is likewise interpreted, strong of hand; but who is strong of hand but the Lord, whose hand has wrought so many and such miracles? (Theophylactus) --- How great is the similarity of this sentence with that delivered by the angel Gabriel, when he addressed the blessed Virgin Mary: "the Lord God will give to Him the seat of David, his father." (Ven. Bede) --- "In the highest." By this is meant, that the just shall be built upon the ruins of the angels; and, that the inhabitants of the earth shall obtain salvation. (St. Jerome) --- The literal meaning is: blessed be the kingdom of our father, David, which he sees arrive in the person of his Son: Hosanna, glory and salvation to this Son so long expected, so ardently desired: peace and salvation, and glory be given to Him, by the great Lord and God, who dwelleth in the highest heaven. (St. Matthew xxi. 9; St. Luke xix. 38.)

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).

10. The kingdom… that cometh — They not only blessed the king but also the kingdom. It was the kingdom of our father David, which is to be restored enlarged and glorified by this his more glorious Son. As David was the conqueror of surrounding nations, so this his illustrious descendant will emancipate Israel, subdue Rome, and make Jerusalem mistress of the world. Thus would he be, in accordance with their desires, a mere temporal Messiah. See notes on Mat_4:8-10. In the name of the Lord — That is, in the name of Jehovah, the ancient God of Israel.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

This verse should be read thus: Blessed be the kingdom that cometh, the kingdom of our father David that is, the kingdom of Messiah, now coming, and about to be establishedHosanna in the highest; that is, Hosanna in the highest realms of glory and blessedness, where salvation is perfected.

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

kingdom

(See Scofield "Mat 3:2")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

10. [2535][2536][2537][2538][2539][2540] omit ἐν ὀνόματι Κυρίου (from Mar 11:9).

[2535] 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.

[2536] 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.

[2537] 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.

[2538] 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.

[2539] 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.

[2540] 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.

10. εὐλογημένη ἡ ἐρχ. Βασ. Here Mk is alone. The cry shows that some in the crowd remembered Christ’s teaching about the Kingdom and had some vague idea that this was the inauguration of it. “The coming kingdom of our father David” points back to 2Sa 7:11-16 (cf. Zec 12:10), and they think that the glories of David and Solomon may be restored. Their ideas about Jesus of Nazareth were no doubt diverse and indefinite. To most He was a great Prophet; to some He was the Prophet who was to be the Forerunner of the Messiah; to others He was the Messiah Himself, about whom again their ideas were diverse and indefinite. Even without counting the possibility of provoking the Procurator, this public recognition of Jesus as the Messiah or His Forerunner was an audacious thing, evidently not premeditated. He was under the ban of the hierarchy. The Sanhedrin had tried to arrest Him. They had excommunicated the man born blind for saying that He had Divine power. They had made Him an outlaw by calling on all Jews to help in arresting Him (Joh 11:57). And yet, not only pilgrims from Galilee and countryfolk from the neighbourhood of Jericho, but numbers who came from Jerusalem joined in proclaiming Him as the Messiah. (Mar 11:9-10; Mat 21:9; Luk 19:38; Joh 12:13).

ὡσαννὰ ἐν τοῖς ὑψίστοις. Glory in the heaven of heavens; or, if the idea of “save” be retained, “May our prayer for salvation be heard in heaven.” Syr-Sin. has “Peace in the highest.” Cf. Job 16:19-20. Mk omits the protest of the Pharisees and the Lamentation over Jerusalem (Luk 19:39-44).

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.

10. εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυείδ—Blessed is the coming kingdom of our father David. The coming kingdom represents it as already on the way, and drawing near. It is no longer in a postponed and indefinite future, but in sight. It is represented as the kingdom of David, because the promise of it was made to him as a man after God’s own heart, and the king was to be in his line and to succeed to his spirit. The kingdom was to be a reproduction, after a long collapse, of the splendors of the Davidic kingdom.1

Omit ἐν ὀνόματι Κυρίου, in the name of the Lord, Tisch. Treg. WH. RV. אBCDLU Δ 1, 13, 69, 115, 124, 209, 238, 346, Latt. Egyptt. Pesh.

Ὡσαννὰ ἐν τοῖς ὑψίστοις—Hosanna in the highest (places). τὰ ὕψιστα is a translation of a Heb. word for heaven.2 This addition indicates that Hosanna is not here a mere acclaim, a sort of Hurrah! It is a prayer for God to save them in the highest places, where he dwells.

This entry into Jerusalem, with its accompaniments of shouting multitudes and spontaneous homage, can have only one meaning in our Lord’s life. It is his public announcement of himself as the Messiah, or rather his public acceptance of the title that his disciples had been so long anxious to thrust upon him. And yet, after it, his life lapses again into its quiet ways, and he becomes once more the teacher and benefactor. And so, the distinct claim to be a king is followed immediately by the revolutionizing of the whole idea of kingship. But then, this is only in accordance with what he has already said to his disciples who wished to occupy the places in the kingdom next to the king. “He who desires to be first, let him be least and servant of all.” His teaching and life needed the distinct announcement of his Messianic claim in order that men might understand that this is what is meant by the claim to be king of men.

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