Mark 3:18

Καναναῖον ([522][523][524][525][526][527] 33) rather than Κανανίτην ([528][529][530][531]).

[522] 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.

[523] 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.

[524] 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.

[525] 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.

[526] 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.

[527] 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.
[528] 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.
[529] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

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

[531] Codex Beratinus. 6th cent. Contains Mark 1:1 to Mark 14:62.

18. Ἀνδρέαν. Cf. Mark 1:16; Mark 1:29; he is mentioned again Mark 13:3. Almost all that we know of him comes from Jn (Mark 1:41; Mark 1:44; Mark 6:8; Mark 12:22).

Φίλιππον. All that we know of him comes from Jn (Mark 1:44-45; Mark 6:5-7; Mark 12:21-22; Mark 14:8-9). Both Andrew and Philip are purely Greek names, and there seems to have been some connexion between the two Apostles. Both came from Bethsaida. In Acts 1:13 their names are placed together, as here. Philip is mentioned 12 times, and Andrew 9 times, outside the four lists.

Βαρθολομαῖον. “Son of Talmai,” or (as some think) “of Ptolemäus.” This patronymic is in all the lists, and the Synoptists place him next to Philip. If he is the same as Nathanael, Philip brought him to Christ (John 1:46). All the companions who are named in John 21:2 are Apostles. Jn never mentions Bartholomew, and Mk, Mt., and Lk. never mention Nathanael. Nevertheless, this ancient identification cannot be assumed as certain.

Μαθθαῖον καὶ Θωμᾶν. In all three Gospels these two names come together, but Mt. puts Thomas before Matthew and adds ὁ τελώνης to the latter, an addition found in no other list. This points to the influence of Matthew on the First Gospel, and to his wish to make it clear that Matthew the Apostle and Levi the toll-collector are the same person. See on Mark 2:14. All that we know of Thomas is told us by Jn (John 11:16; John 14:5; John 20:24-29; John 21:2). Δίδυμος is a translation, and Θωμᾶς is a transliteration, of the Hebrew for “twin.” Tradition says that his original name was Judas, and in that case it would be almost necessary to give him another name, as there were two other Apostles named Judas.

Ἰάκωβον τὸν τοῦ Ἀλφαίου. The father’s name is added to distinguish him from the son of Zebedee. This Alphaeus is not the father of Levi (Mark 2:14), nor is this James the brother of the Lord (Mark 6:3; Matthew 13:55; Galatians 1:19), who was the first overseer of the Church of Jerusalem (Acts 12:17; Acts 15:13; Galatians 2:9; Galatians 2:12). The brethren of the Lord at this time did not believe on Him (John 7:5). But James of Alphaeus may be identical with James the Little (Mark 15:40; Matthew 27:56; John 19:25), for Alphaeus may perhaps = Clopas.

Θαδδαῖον. This is the only name about which there is material difference in the lists. Mk and Mt. have “Thaddaeus,” with “Lebbaeus” as an alternative reading, while Lk. and Acts have “Judas the son of James.” Here and in Mt. the reading θαδδαιον may safely be adopted, Λεββαίον ([606] Lat-Vet.) being perhaps due to a wish to identify him with Levi.

[606] 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.

Καναναῖον. See crit. note. “Canaanite” would be Χαναναῖος, and “man of Cana” would be Καναῖος. Καναναῖος is the Greek form of the Aramaic Kanan, which = ζηλωτής, as Lk. renders it. Lightfoot, On Revision2, pp. 154 f. We need not suppose that this Simon ever belonged to the fanatical extremists from whom sprang the Sicarii. Like St Paul, he may have been περισσοτέρως ζηλωτὴς τῶν πατρικῶν παραδόσεων (Galatians 1:14), and may have been equally zealous respecting Christ’s teaching, after his call. Onias, who was head of the orthodox party, is said to be “zealous of the laws” (2Ma 4:2).