Mark 14:47

εἶς δέ τις ([3211][3212][3213][3214][3215][3216][3217]) rather than εἶς δέ ([3218][3219][3220][3221][3222]) or καί τις ([3223][3211] 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.

[3212] 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.

[3213] 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.

[3214] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[3215] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[3216] 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.
[3217] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

[3218] 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.

[3219] 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.
[3220] 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.

[3221] Codex Campianus. 9th cent. At Paris. Gospels complete.
[3222] 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.

[3223] 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.

47. εἷς δέ τις. Both Mk and Lk. have τις, but Mt. omits it. It suggests that the writer could name the εἷς, if he thought it wise to do so. Here, as in the cases of Mary anointing Christ, and of Judas murmuring at her, the later records are more definite than the earlier. Mk says that this assault was committed by a certain person, Mt. and Lk. that it was done by one of Christ’s followers, Jn that it was the act of Simon Peter. After Peter’s death, and long after the event, no harm would be done in giving the name. Jn alone gives the name Malchus; as an acquaintance of the high-priest (John 18:15) he would know his slave’s name. Malchus may have been the first to lay hands on Jesus, and hence Peter’s impulsive attack on him. Peter’s mingled affection and self-confidence are again conspicuous. He does not think of the risk to himself, nor does he stop to consider what good it would do to wound one man, and him a mere subordinate. His μάχαιρα was probably a large knife rather than a sword; there were two such weapons in the party (Luke 22:38).

ἀφεῖλεν. Took off. In no other connexion is ἀφαιρέω used in N.T. of physical sundering; but cf. Genesis 40:19; Exodus 29:27; 1 Samuel 17:46, etc. Both Lk. and Jn specify the right ear, a very rare instance of agreement between Lk. and Jn in narrative, as distinct from Mk and Mt. Mt. alone records Christ’s rebuke to Peter, and Lk. alone records the healing of the ear. In some cases diminutives retain their force in N.T., e.g. πλοιάριον (Mark 3:9), κυνάρια (Mark 7:27); but here ὠτάριον (Mk, Jn) and ὠτίον (Mt.) = οὖς (Lk.).