Mark 14:2

Mar 14:2 . ἔλεγον γάρ is a more difficult reading than ἔλ . δὲ of Mt., hence the correction in T.R. The γάρ presupposes that the murder of Jesus during the feast was from the first regarded as out of the question, and the clause following partly makes that fact explicit, partly assigns a reason for it. They wanted to compass His death, but they were in a difficulty, for they felt and said to one another: it may not be on the feast, lest there be a popular disturbance. μήποτε ἔσται : the fut. ind. instead of the more usual subjunctive after μήποτε ( cf. Col 2:8 , Heb 3:12 ), implying the almost certain occurrence of a θόρυβος if an attempt were made on the life of Jesus during the feast. This shows how highly the Sanhedrists estimated the influence of Jesus.

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

But they said not on the feast day,.... The feast of the passover, and of unleavened bread, which was nigh at hand, and would be two days hence, when there would be a great concourse of people from all parts to keep it: and therefore they did not choose to seize him, and put him to death at that time,

lest there should be an uproar of the people; or among them, lest they should rise in his favour, and rescue him out of their hands; See Gill on Mat 26:5.

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

2 But they said, Not on the feast day, lest there be an uproar of the people.

Ver. 2. Not on the feast day] And yet they did it on the feast day, as loth to lose the opportunity then offered them by Judas the traitor. But God had a special hand in it, that by the circumstance of time Christ might appear to be the true passover. He was crucified on the very true day of that feast.

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 were not so much afraid of the sedition itself, as of the people delivering Christ out of their hands. (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).

For they said (elegon gar) literally, for they were sayingNot during the feast, lest haply there shall be a tumult of the people. The same cause induced them to avoid the time of the feast. The feast brought a great multitude of Jews to Jerusalem, amongst whom would be many who had received bodily or spiritual benefits from Christ, and who therefore, at least, worshipped him as a Prophet; and the rulers of the people feared lest these should rise in his defense. Their first intention, therefore, was not to destroy him until after the close of the Paschal feast; but they were overruled by the course of events, all ordered by God"s never-failing providence. The sudden betrayal of our Lord by Judas led them to change their minds. For when they found that he was actually in their hands, they resolved to crucify him forthwith. And thus the Divine purpose was fulfilled that Christ should suffer at that particular time, and so the type be satisfied. For the lamb slain at the Passover was a type of the very Paschal Lamb to be sacrificed at that particular time, in the predetermined purpose of God; and to be lifted up upon the cross for the redemption of the world. St. Matthew (Mat_26:3) tells us that they were gathered together "unto the court of the high priest, who was called Caiaphas." It was necessary to state his name, because the high priests were now frequently changed by the Roman power.

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

2. γάρ ([3022][3023][3024][3025][3026][3027][3028]) rather than δέ ([3029][3030]2[3031][3032][3033][3034]).

[3022] 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.

[3023] 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.

[3024] 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.

[3025] 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.

[3026] 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.

[3027] 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.

[3028] 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.

[3029] 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.

[3030] 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.

[3031] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[3032] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[3033] 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.

[3034] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

2. Μὴ ἐν τῇ ἑορτῇ. That meant immediate action or postponement for ten days, and the latter might easily involve His escape. When the Galilean pilgrims returned home, He would go with them.

μήποτε ἔσται. For fear there shall be. The indic, shows that they regard the result as certain; arrest during the Feast is sure to produce a tumult; μάλιστα γὰρ ἐν ταῖς εὐωχίαις αὐτῶν στάσις ἅπτεται (Joseph. B.J. I. iv. 3). Cf. Heb 3:12 and Lightfoot on Col 2:8.

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.

2.] Conspiracy of the Jewish authorities against Jesus. Mat 26:1-5.Luk 22:1Luk 22:1, Luk 22:2. The account of the events preceding the passion in our Gospel takes a middle rank between those of Matt. and Luke. It contains very few words which are not to be found in one or other of them; but at the same time the variations from both are so frequent and irregular, as in my opinion wholly to preclude the idea that Mark had ever seen either. The minute analysis of any passage in the three will, I think, convince an unprejudiced examiner of this.

On the chronological difficulties which beset this part of the Gospel history, see note on Mat 26:17.

2.] μήποτε ἔσται indicates a certain expectation of that which is deprecated. See Winer, § 56. 2. b. Notice also ἔσται, not γενήσεται: “ne, quod suspicamur, tumultus futurus sit,” h. e. “erit alioquin (neque enim oriendi notio inculcatur), ut suspicamur, tumultus.” C. F. Fritzsche, in Fritzschiorum Opuscula, p. 285.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

2. ἔλεγον γὰρ—for they said, etc. This is intended to prove the preceding statement that they plotted to take him by cunning, not openly. The determination not to take him during the Passover, with the almost necessary publicity which would attend that, shows the secrecy which made a part of their plan. Μὴ ἐν τῇ ἑορτῇ—Not during the feast. The reason for this is given in what follows. They feared an uprising of the people, whom they knew to be favorable to Jesus, especially the Galilean pilgrims, and so they postponed their attempt till after the feast, when the multitudes attending the feast would be gone, and they could accomplish their purpose quietly. This part of their plan they gave up afterwards, owing to the opportunity which Judas put in their way. μήποτε ἔσται θόρυβος1—lest perchance there shall be an uproar2 of the people.

γὰρ, instead of δὲ, after ἔλεγον, Tisch. Treg. WH. RV. א BCDL, mss. Latt. Memph. Harcl. marg.

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