Mark 15:8

Mar 15:8. Ἀναβοήσας) having raised a cry. It is to this the reference is, Mar 15:13, They cried out again. Formerly the Vulg. read ἀναβὰς; or even other paraphrasers: and that reading is consonant with Mat 27:17, therefore when they were gathered together. Certainly both the people gathered themselves together to the chief priests, who were accusing Jesus in an invidious manner, for the purpose of praying that some prisoner should be given up to them: and an ascent to the Pretorium [Governor’s Hall], and some cry, were begun by the people. whoever will compare ἀναβοήσας with the words following, and ἀναβὰς with the words preceding, will perceive that either reading might have been formed from the other by alliteration.[8]—αἰτεῖσθαι, to desire) Understand from the context, ποιεῖν, that he should do. Often the verb is omitted, it being intended that it should be repeated from the following clause. Joh 5:21; Joh 6:32; Joh 6:35; Joh 12:25; Joh 12:35; Rom 5:16; Php 2:1-2; Tit 2:2, note. So LXX., 2Ki 9:27, καιγε αὐτόν (viz. πατάξατε·) καὶ ἐπάταξεν αὐτόν. Comp. Glass., B. iv., Tract. 2, Observ. 5 and 12 all through: and, if you have a mind, the remarks which we formerly made on Cic. Ep., p. 143.

[8] ἀναβὰς is the reading of BDcd Vulg. Memph. Theb. a has accensa. A supports Rec. reading, ἀναβοήσας.—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.

Mar 15:8 . ἀναβὰς , etc.: Mk. assigns the initiative to the people. So Lk.; Mt. and John to Pilate. The difference is not important to the course of the history. The custom existing, this incident was bound to come about somehow. Nor does it greatly affect the question as to the attitude of Pilate. In either case he was simply feeling his way. The custom gave him a chance of feeling the popular pulse, a most important point for a ruler of his opportunist type. καθὼς , here = that which.

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

Verse 8. The multitude crying aloud] αναβοησας. The word itself strongly marks the vociferations, or, to come nearer the original word, the bellowing of the multitude. It signifies, properly, a loud and long cry, such as Christ emitted on the cross. See the whole history of these proceedings against our Lord treated at large, on Matt. 27. Mt 27:1-26, &c.

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

(8) As he had ever done unto them.—More accurately, as he ever used to do unto them.

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

And the multitude crying aloud,.... The Vulgate Latin and Ethiopic versions read, and when the "multitude", or "people went up", to the place called the pavement, where the judgment seat was; and so it is read in Beza's most ancient copy; but the former reading is to be preferred:

began to desire him to do as he had ever done to them: that is, release a prisoner to them, as he had done at every passover, since he had been a governor over them.

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

And the multitude went up and Began to ask him to do as he was wont to do unto them. Went up (anabav). This is the reading to be preferred to the old reading, "crying aloud" (anabohsav). The reading anaba is supported by the Sinaitic, the Vatican, and the Cambridge manuscripts; also by the Old Italic, the Gothic, and other versions. The Aethiopic Version combines the two," going up and crying aloud." The geographical position of Pilate"s residence quite justifies the use of the term.

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

8. ἀναβάς ([3399][3400][3401] rather than ἀναβοήσας ([3402][3403][3404][3405][3406]). [3407][3408][3409] omit ἀεί.

[3399] 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.

[3400] 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.

[3401] 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.

[3402] 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.

[3403] 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.

[3404] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[3405] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[3406] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[3407] 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.

[3408] 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.

[3409] 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.

8. ἀναβάς. It might be natural to speak of going up to the Praetorium; but in fact the Praetorium stood high. Mk is silent as to the temper of the people when they started; they soon became hostile to Jesus.

ὁ ὄχλος ἤρξατο αἰτεῖσθαι. In Jn, Pilate takes the initiative and offers to “release the King of the Jews” in honour of the Passover, this being one of his devices to free an innocent prisoner without exasperating the populace. In Mt., Pilate offers the alternative of Jesus or Barabbas. Will they have one who was falsely accused of stirring up sedition, or one who was guilty of both sedition and murder? It is much more likely that, as Mk and Jn state, Pilate simply offered to release Jesus. He was most anxious to set Him free; he cared nothing, and possibly knew nothing, about Barabbas. To suggest him to the people would lessen the chance of their accepting Jesus.

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.

8.] This is also peculiar to Mark—in Matt. it is Pilate who first offers them the choice—in Luke they cry out, but it is αἶρε τοῦτον κ.τ.λ. ver. 18.

αἰτεῖσθαι καθώς—i.e. αὐτοῖς ποιεῖν, καθώς. ἀναβάς probably implies the rising of the crowd in excitement—or perhaps their coming up towards the palace, as συνηγμένων in Matt.

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

8. καὶ ἀναβὰς ὁ ὄχλος ἤρξατο αἰτεῖσθαι, καθὼς ἐποίει αὐτοῖς—and the crowd, having come up, began to ask (him to do) as he was wont to do for them.

ἀναβὰς, instead of ἀναβοήσας, having cried out, Tisch. Treg. WH. RV. א BD, mss. Lat. Vet. Vulg. Egyptt. Omit ἀεὶ, always, Tisch. WH. RV. א B Δ Egyptt.

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

Crying aloud [αναβοησας] . But the best texts read ajnabav, having gone up. So Rev., went up.

Ever [αει] . Omitted by the best texts.

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