Mark 3:19

Ἰσκαριώθ ([532][533][534][535][536] 33) rather than Ἰσκαριώτην ([537][538][539][540]). ἔρχεται ([541][542][543][544]) rather than ἔρχονται ([545]3[546][547][548][549][550]).

[532] 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.

[533] 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.

[534] 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.

[535] 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.

[536] 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.
[537] 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.
[538] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

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

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

[541] 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.

[542] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.
[543] 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.

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

[545] 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.

[546] 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.

[547] 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.

[548] 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.
[549] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

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

19. Ἰσκαριώθ. See crit. note. Mt. and Jn write Ἰσκαριώτης: Lk. has both forms. The epithet probably means “man of Kerioth,” but the site of Kerioth is uncertain. Both he and his father Simon have this epithet (John 6:71; John 18:26), which is in favour of its having a local meaning. He seems to have been the only Apostle who was not a Galilean, and this may have caused estrangement from the first. It is not necessary to do more than mention the suggestion that “Iscariot” comes from “Ashharti” = “Ashhurite” = N. Arabian; or that it is a thinly disguised form of sikkarti (Isaiah 19:4) and means “surrender,” so that Judas is a personification of the Jewish people.

ὃς καὶ παρέδωκεν αὐτόν. The force of the καὶ is “who was identical with the one who betrayed Him.” Each Evangelist gives the appalling fact in a different way; Mt. ὁ καὶ παραδοὺς αὐτόν, Lk. ὃς ἐγένετο προδότης, i.e. “who became a traitor,” or “who turned traitor,” not “which was the traitor” (R.V.). Nowhere in Scripture is Judas called “the traitor.” After Peter, John, and James, Judas Iscariot is mentioned in Scripture more often than any of the remaining eight Apostles. Of most of them we know nothing, except as members of the Twelve, and of none of them do we know much. Traditions as to their subsequent labours are for the most part unworthy of trust. With the first Christians it was the Gospel rather than those who preached it that was of supreme importance. And it was so with the Apostles themselves; “whether it were I or they” did not matter, if only their hearers believed.

Mk places a considerable interval between the appointment of the Twelve and the sending them out as missionaries (Mark 6:7). Mt. with much less probability has no interval. The theory that at this point there is a gap in Mk, owing to the loss of a portion of the original document, is not one that repays investigation. To insert here a long discourse, mediating between the Sermon in Mt. and the Sermon in Lk., is pure conjecture. Along with this, other things which are in Mt. or Lk. but not in our Mk may be added. There is no end to such guesswork. Spitta, Lücken im Markusevangelium, pp. 126–138.

19 b–30. BY WHOSE POWER ARE DEMONS CAST OUT?

Matthew 12:22-32; Luke 11:14-23; Luke 11:10

Καὶ ἔρχεται εἰς οἶκον. And He cometh into a house. This is to remind us that the shore (Mark 3:7) and the mountain (Mark 3:13) are left, and to prepare us for the incident with His Mother and brethren (Mark 3:31-35), which took place when He was in a house. The division of the verses is unfortunate. These words belong to Mark 3:20. A.V. puts only a colon after “betrayed Him,” and continues “and they went into a house.” See crit. note. Between the descent from τὸ ὄρος (Mark 3:13) and this incident, Lk. (Luke 6:17 f.) inserts the Sermon “on a level place,” which Mk seems not to have known. If he was acquainted with Q, the acquaintance must have been slight.