Mark 15:7

στασιαστῶν ([3390][3391][3392][3393][3394][3395][3396]) rather than συνστασιαστῶν ([3397][3398]).

[3390] 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.

[3391] 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.

[3392] 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.

[3393] 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.

[3394] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris.

[3395] 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.

[3396] 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.

[3397] 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.
[3398] 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.

7. ἦν δὲ ὁ λεγόμενος Βαραββᾶς. Now there was the man called Barabbas, a somewhat unusual expression; cf. Matthew 26:14; John 9:11. The name is probably a patronymic, Bar-Abba, “son of Abba,” or “son of a father”; but it is not certain that Abba was used as a proper name so early as this. The interpretation “son of a Rabbi,” διδασκάλου υἱός or filius magistri, is ancient, but it is not correct. Bar-Rabban would become Βαρραββάνας. It was inevitable that the choice between “a son of a father” and “the Son of the Father” should be pointed out. The remarkable reading which inserts “Jesus” before “Barabbas” in Matthew 27:16-17 is almost certainly a corruption. WH. App. p. 19.

τῶν στασιαστῶν. See crit. note. “The members of a faction, the revolutionaries.” They are spoken of as notorious. The word occurs here only in Bibl. Grk. The classical form is στασιώτης.

οἵτινες. “Who were of such a character as to” (Mark 4:20; Mark 12:18). They were desperadoes.

πεποιήκεισαν. No augment, as usual; cf. Mark 15:10; Mark 14:44. In Deuteronomy 22:8, φόνον ποιεῖν is used of causing death by omitting to put a parapet round one’s roof. Excepting this verse, στάσις = “popular disturbance” is peculiar to Lk. and Acts; in Hebrews 9:8 it = “standing posture”; in LXX. it represents eight Hebrew words. Here Syr-Sin. has “had done wrong and committed murder.”