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Mar_10:35-45. See on Mat_20:20-28. Luke has not this scene.
As to the variation from Mat_20:20 f., where the peculiar putting forward of the mother is (in opposition to Holtzmann, Weizsäcker, and others) to be regarded as the historically correct form, see on Matthew.
θέλομεν , ἵνα ] as at Mar_6:25; Joh_17:24; and comp. on Luk_6:35.
Mar_10:37. ἐν τῇ δόξῃ σου ] not: when thou hast attained to Thy glory (de Wette), but: in Thy glory, which will surround us then, when we sit so near to Thee.
Mar_10:38. ἤ ] or, in other words.
The presents πίνω and βαπτίζομαι picture the matter as being realized. The cup and baptism of Jesus represent martyrdom. In the case of the figure of baptism, however (which latter Matthew by way of abridgment omits; it is alleged by Baur that Mark has taken it from Luk_12:50), the point of the similitude lies in the being submerged, not in the purification (forgiveness of sins), as the Fathers have apprehended the baptism of blood (see Suicer, I. p. 627), which is not appropriate to Jesus. Comp. the classical use of καταδύειν and βαπτίζειν , to plunge (immergere) into sufferings, sorrows, and the like (Xen. Cyrop. vi. 1. 37; Wesseling, ad Diod. I. p. 433). On the construction, comp. Ael. H. A. iii. 42: ὁ πορφυρίων λούεται τὸ τῶν περιστερῶν λουτρόν , al. See in general, Lobeck, Paralip. p. 520.
Mar_10:40. ἤ ] or else on the left, not put inappropriately (Fritzsche); the disciples had desired both places of honour, and therefore Jesus now says that none depends on Him, whether the sitting be on the right hand or else on the left.
ἀλλʼ οἷς ἡτοίμασται ] Matthew has added the correctly explanatory amplification: ὑπὸ τοῦ πατρός μου .
Mar_10:41. ἤρξαντο ] Jesus, namely, at once appeased their indignation.
Mar_10:42. οἱ δοκοῦντες ἄρχειν ] peculiar to Mark and original, denoting the essential basis of the Gentile rule,—the having the repute of rulers,—not equivalent to οἱ ἄρχοντες (Gataker, Raphel, Homberg, Kypke, Rosenmüller, and many more), but: “qui censentur imperare, i.e. quos gentes habent et agnoscunt, quorum imperio pareant” (Beza, comp. Casaubon and Grotius). Comp. Gal_2:9; Winer, p. 540 [E. T. 766]; Möller, neue Ansichten, p. 158 ff., who, however, as Fritzsche also, explains: who imagine themselves to rule, which in itself (as τῶν ἐθνῶν refers to the Gentiles, whose rulers were no shadow-kings) and in respect of the context (which requires the general idea of rulers) is unsuitable. Compare, moreover, the close echo of the passage before us in Luk_22:25 from tradition.
Mar_10:43. The reading ἐστίν is as little inappropriate (in opposition to Fritzsche) as Mat_20:26.
Mar_10:45. καὶ γάρ ] for even. As the master, so the disciples, Rom_15:3.