Mark 14:25

25. [3129][3130][3131][3132] omit οὐκέτι, but it may be retained ([3133][3134][3135][3136][3137][3138]).

[3129] 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.

[3130] 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.

[3131] 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.

[3132] 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.

[3133] 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.
[3134] 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.

[3135] 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.

[3136] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[3137] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[3138] 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.

25. οὐκέτι οὐ μὴ πίω. Characteristic accumulation of negatives; cf. Mark 3:27; Mark 9:8; Mark 11:2; Mark 12:34, etc. The οὐκέτι (see crit. note) implies that Christ partook of the cup, in accordance with what is known of Paschal ritual, before passing it to the disciples. He partakes of this Paschal supper, but it is His last. In these mysterious words He seems to be bidding farewell to the Jewish dispensation under which He had lived. This saying also could hardly have been invented. The prescribed Jewish blessing, before drinking wine, runs “Blessed art Thou, O Lord our God, King of the Universe, who createst the fruit of the vine” (Authorized Daily Prayer Book, p. 287).

τοῦ γενήματος τῆς�. An O.T. expression for wine (Numbers 6:4; Isaiah 32:12; Habakkuk 3:17). In all three Gospels here, as in 2 Corinthians 9:10, γένημα (γίνομαι), not γέννημα (γεννάω), is right. The latter is right Matthew 3:7; Matthew 12:34; Matthew 23:33; Luke 3:7. Deissmann, Bib. St. p. 184.

καινόν. Not νέον as in Mark 2:22; it is not the newness opposed to maturity, but the newness opposed to what is obsolete, the newness of the new heaven, that is meant. Our Lord retains the common picture of the Kingdom as a festal scene in which there is a banquet; the picture suggests “love, joy, and peace,” which are chief among spiritual possessions. The picture is found in both O. and N.T. Cf. 2Es 2:8; Book of the Secrets of Enoch, viii.