Mark 5:23

ἵνα σωθῇ καὶ ζήσῃ ([1002][1003][1004][1005][1006][1007]) rather than ὅπως σωθῇ καὶ ζήσεται ([1008][1009][1010]). Syr-Sin. omits ἵνα σωθῇ.

[1002] 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.

[1003] 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.

[1004] 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.

[1005] 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.

[1006] 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.

[1007] 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.
[1008] 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.
[1009] 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.

[1010] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

23. παρεκάλει πολλά. Vulg. again has multum (Mark 5:10), which is evidently right. See on Mark 3:12.

Τὸ θυγάτριόν μου. Peculiar to Mk, and he alone in N.T. uses this diminutive; cf. Mark 7:25. He also uses κοράσιον, κυνάριον, ἰχθύδιον, πλοιάριον, ψιχίον, ὠτάριον, παιδίσκη. This little maid was an only child, like the widow’s son at Nain and the lunatic boy. In all three cases we owe this detail to Lk. She was about twelve.

ἐσχάτως ἔχει. In extremis est (Vulg.). Josephus (Ant. IX. viii. 6) has ἐν ἐσχάτοις ὄντα. Mt. says that Jairus reported that she was already dead; and he begs to have her restored to life.

ἵνα ἐλθὼν ἐπιθῇς. It is easy to understand some such verb as παρακαλῶ or θέλω. Cf. 2 Corinthians 8:7; Ephesians 5:33. In Mark 10:51 the preceding θέλεις supplies the ellipse. Blass § 64. 4. Vulg. makes two imperatives, veni impone manus; so also Syr-Sin. [1079] is similar, ἐλθὲ ἅψαι αὐτῆς ἐκ τῶν χειρῶν σου. Here, as in Mark 1:27, strong feeling breaks the utterance. Jairus believes that Christ can heal, but that He must come and touch in order to do so. As a symbol of blessing the imposition of hands aided the sufferer’s faith, and Christ often used it (Mark 1:41; Mark 6:5; Mark 7:32; Mark 8:23; Mark 8:25).

[1079] 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.