Mark 4:12

12. WH. write συνίωσιν from the unused συνίω: συνιῶσιν is from συνίημι or the unused συνιέω. [723][724][725][726] omit τὰ ἁμαρτήματα.

[723] 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.

[724] 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.

[725] 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.

[726] 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.

12. ἵνα βλέποντες κ.τ.λ. An adaptation of the LXX. of Isaiah 6:9-10, but in LXX. there is no ἵνα. It intimates that parables may serve as a judgment on those who have rejected Christ’s teaching. They have shut their eyes so persistently to the truth that now they are unable to see it, and this is in accordance with God’s purpose. “He that hath not, from him shall be taken away even that which he hath.” But this judgment is a merciful one. The parable which the cold-hearted multitudes hear without understanding they remember, because of its penetrating and impressive form; and when their hearts become able to receive its meaning, the meaning will become clear to them. Meanwhile they are saved from the guilt of rejecting plain truth. See below on Mark 4:22. Failure to see this point has caused some to say that it is incredible that Jesus can have given this explanation of the purpose of parabolic teaching, and the difficulty is perhaps the cause of Mt. substituting ὅτι for ἵνα. Hastings’ D.B. and D.C.G. art. “Parable.” Vulg. here ignores the difference between βλέπωσι and ἰδῶσιν, ut videntes videant et non videant, but in Acts 28:27, et videntes videbitis et non perspicietis. Syr-Sin. has “that seeing they may not see.” See on Mark 8:24.

μή ποτε ἐπιστρέψωσιν. It is possible that here tradition has carried the quotation from Isaiah 6:10 further than Christ did, or has confused His use of it. In LXX. it is the people who hardened their hearts μή ποτε ἐπιστρέψωσιν, not Jehovah who did so; they refused to understand and be healed. Lk. (Luke 8:10) does not carry the quotation beyond συνίωσιν, and Mt. preserves καὶ ἰάσομαι αὐτούς, as in LXX., for which Mk has καὶ�. Their not being converted and forgiven was the just consequence of their own obstinacy; in that sense, and in that only, was it part of the Divine purpose. See on Matthew 13:13. βλἑποντες· τοῦτο τοῦ θεοῦ. μὴ βλέπωσι· τοῦτο τῆς κακίας αὐτῶν (Theoph.).