Mark 11:19

ὅταν ([2541][2542][2543][2544][2545][2546][2547]) rather than ὅτε ([2548][2549][2550][2551][2552]). ἐξεπορεύοντο ([2553][2554][2555][2556][2557][2558]) is probably to be preferred to ἐξεπορεύετο ([2559][2560][2561][2562][2563][2564]), but it may be a correction to harmonize with παραπορευόμενοι (Mark 11:20).

[2541] 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.

[2542] 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.

[2543] 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.

[2544] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris.

[2545] 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.

[2546] 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.
[2547] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mark 9:5 to Mark 16:20, and, as in L, the shorter ending is inserted between Mark 16:8 and Mark 16:9. As in Δ, the text of Mark is specially good.

[2548] 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.

[2549] 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.

[2550] 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.

[2551] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[2552] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[2553] 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.
[2554] 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.

[2555] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris.

[2556] 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.
[2557] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

[2558] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mark 9:5 to Mark 16:20, and, as in L, the shorter ending is inserted between Mark 16:8 and Mark 16:9. As in Δ, the text of Mark is specially good.

[2559] 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.

[2560] 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.

[2561] 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.

[2562] 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.

[2563] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[2564] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

19. καὶ ὅταν ὀψὲ ἐγένετο. See crit. note. Not ὅτε, but ὅταν: And every evening they went forth out of the city; lit. “whenever it became late.” Cf. Mark 3:11; Mark 6:56. Blass § 63. 7; J. H. Moulton, p. 168. See on Mark 11:11. Lk. says the same in very different words.

It is impossible to be certain whether Christ cleansed the Temple twice or only once. There is no improbability in His having done so both at the beginning and at the end of His Ministry (Salmon, Human Element, p. 433). If He cleansed it at the beginning, the evil would revive, for the authorities would delight in showing public contempt for His teaching and in resuming their profits. In that case He would deal with it more severely the second time; and His condemnation of it in the Synoptics is more severe than in Jn. See on John 2:17. Mk contains facts which imply an earlier Ministry in Jerusalem. When did Joseph of Arimathaea become a disciple? When did the household at Bethany become friendly, or the owners of the colt, or the owner of the upper room? But at the present time the hypothesis that He cleansed the Temple only once finds more favour. Then which is the true date? Here there is much difference of opinion, for the probabilities are rather equally divided. But in one respect all four Gospels agree about the date; they make it “the first public act in the Ministry in Jerusalem” (J. A. Robinson, Hist. Char. of St John’s Gospel, p. 21,—an admirable little book). The Synoptists omit the early work in Jerusalem, but they place this significant action at the opening of what they do record of Christ’s work there; and in each case His protest against the licensed desecration of “the Mountain of the House” provokes a question as to His own authority (Mark 11:28; John 2:18).