Cambridge Greek Testament Commentary

Mark 4:21

21. As in Mark 8:4, the ὅτι is omitted in the large majority of witnesses, but is probably genuine ([759][760] ὅτι recitative is very freq. in Mk. For ἐπὶ τὴν λυχνίαν, [761][762][763][764] 33 have the impossible ὑπὸ τ. λ., an interesting example of a very early corruption.

[759] 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.

[760] odex 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.

[761] 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.

[762] 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.

[763] 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.
[764] Codex Rossanensis. 6th cent. Mark 16:14-20 is missing.

21. καὶ ἔλεγεν αὐτοῖς. As in Mark 4:13, we have a new section marked. It consists of isolated Sayings, the setting of which has not been preserved by tradition. Cf. ἔλεγεν in Mark 4:11. Mt., as often, omits the imperf. The Sayings are scattered in Mt., and to some extent in Lk. also.

Μήτι ἔρχεται; Does it come into the room? Is it brought in? Like the interrogative μή (Mark 2:19), μήτι expects a negative reply (Mark 14:19; Matthew 7:16; Matthew 12:23; etc.). We talk of letters and presents “coming.” Just as the seed has to be sown everywhere, so the light must shine everywhere.

ὁ λύχνος. Not “a candle” (A.V.), but the lamp (R.V.). See on Mark 4:3. See Trench, Syn. § xlvi.; D.B. art. “Lamp.” In each case the article denotes that which is commonly found in houses, “the bushel,” “the bed,” “the lampstand”; and in each case A.V. ignores the art. The λύχνος is the inner meaning of parables, the light of the Gospel without parabolic covering. The disciples who hear and understand are the λυχνίαι (Revelation 1:20); it is their business to make others understand; debet esse non modius sed candelabrum (Beng.).

τὸν μόδιον. The bushel; Lk. has the vague word σκεῦος. “Hiding one’s light under a bushel” has become an English proverb, and we must not alter the translation; but the Roman modius was about a quarter of a bushel. The Greek μέδιμνος, which is often rendered “bushel,” was about a bushel and a half. Μόδιος occurs in papyri.

ὑπὸ τὴν κλίνην. Probably the bed for sleeping on (Mark 7:30; Luke 17:34) rather than the couch for reclining at table.

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Cambridge Greek Testament Commentary

Mark 4:21

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