Mark 10:6

αὐτούς ([2139][2140][2141][2142][2143]) rather than αὐτοὺς ὁ θεός ([2144][2145][2146][2147][2148]) or ὁ θεός ([2149][2139] 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.

[2140] 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.

[2141] 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.

[2142] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one.

[2143] 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.
[2144] 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.
[2145] 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.

[2146] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[2147] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[2148] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

[2149] odex 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.

6. ἀπὸ δὲ�. Christ directs them to a far earlier authority than that of the written Law. “Moses” has also told us of the original ideal of marriage. Primeval marriage made no provision for divorce. The Creator made pairs, without surplus females. Like “creation,” κτίσις may mean either “the creative act” (Romans 1:20) or “the aggregate of creatures” (Colossians 1:23). In 2 Peter 3:4 we have the same phrase as here, and in both places the second meaning is preferable. The words ἄρσεν … αὐτούς are from Genesis 1:27, where ὁ θεός occurs in the preceding clause, as the Pharisees would know. It was inevitable that it should be inserted here; see crit. note. Mt. has ὁ κτίσας. But Christ is not opposing the authority of God to that of Moses, as Victor and others think. He is showing that in the Pentateuch we have evidence that the concession made by the Law to debased human nature was not included in the original plan made by the Creator.