Mark 14:68

Οὔτε οἶδα οὔτε ([3280][3281][3282][3283] rather than Οὐκ οἶδα οὐδέ ([3284][3285][3286][3287][3288][3289]) or Οὐκ οἶδα οὔτε ([3290][3291]). [3292][3293][3294] (with Syr-Sin. and Memph.) omit καὶ�, and consistently with this [3295][3296] omit ἐκ δευτέρου in Mark 14:72.

[3280] 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.

[3281] 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.

[3282] 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.

[3283] 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.

[3284] 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.
[3285] Codex Campianus. 9th cent. At Paris. Gospels complete.
[3286] 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.

[3287] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[3288] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[3289] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

[3290] 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.

[3291] 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.

[3292] 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.

[3293] 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.

[3294] 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.

[3295] 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.

[3296] 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.

68. ἠρνήσατο. All three have this aor. and also the οὐκ οἶδα, which Mk gives with characteristic fulness, Οὔτε οἶδα οὔτε ἐπίσταμαι κ.τ.λ. This may be taken in three ways; “I neither know nor understand what thou sayest” (R.V.); “I neither know Him nor understand what thou sayest”; “I neither know nor understand. What art thou saying?” (WH.). The second way has the advantage of bringing out the difference between οἶδα and ἐπίσταμαι and thus justifying the use of οὔτε … οὔτε: moreover Lk. supplies αὐτόν after οἶδα. Here again (see on Mark 14:30) Mt. takes one half, and Lk. the other of Mk’s full statement; οὐκ οἶδα αὐτόν (Lk.), οὐκ οἶδα τί λέγεις (Mt.).

εἰς τὸ προαύλιον. Here only in Bibl. Grk. The vestibule or forecourt rather than “the porch” (A.V., R.V.). Mt. says “the porch” (τὸν πυλῶνα), which would be near to the προαύλιον. Experience had shown that it was dangerous to stand in the light of the fire. That καὶ� is an interpolation may be regarded as certain, though R.V. admits the words. See crit. note.