ἤρξατο ὁ Πέτρος. The asyndeton harmonizes with the Apostle’s outburst; cf. Ἔφη αὐτῷ ὁ Ἰωάνης (Mark 9:38). [2436][2437][2438][2439] have neither καί ([2440] nor δέ ([2441][2442][2443]). “Then” (A.V.) has no authority.

[2436] 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 Mark 16:8. Photographic facsimile, 1911.

[2437] 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.
[2438] 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 Mark 16:8. Photographic facsimile, 1889.

[2439] 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 Mark 1:17 to Mark 6:31; Mark 8:5 to Mark 12:29; Mark 13:19 to Mark 16:20. In the National Library at Paris.

[2440] 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 Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2441] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris.

[2442] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mark 5:20 to Mark 7:4; Mark 7:20 to Mark 8:32; Mark 9:1 to Mark 10:43; Mark 11:7 to Mark 12:19; Mark 14:25 to Mark 15:23; Mark 15:33-42. See below on Ψ.

[2443] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

Ἰδοὺ ἡμεῖς. The pronoun is emphatic; “we did not prefer our possessions to Thee.” Christ’s ἀκολούθει μοι (Mark 10:21) would remind him of his own call, and he could hardly help contrasting his own response to it with the behaviour of the rich man. But he could have helped calling attention to the contrast, and the impulsive remark is characteristic. It suggests some such question as that which Mt. supplies, “What then shall be our reward?” This, however, is probably Mt.’s interpretation of what was said. See on Mark 10:19. The exact question in Peter’s mind might be, “Shall we, then, inherit eternal life?”

ἀφήκαμεν … ἠκολουθήκαμεν. The change of tense is accurate; “we left once for all … we have followed and continue to follow.” Mt. and Lk. have two aorists.

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Old Testament