Mark 6:3

ὁ τέκτων ὁ υἱός ([1116][1117][1118][1119][1120][1121][1122][1123]) rather than ὁ τοῦ τέκτονος υἱός (33, Lat-Vet. Aeth.). καὶ� ([1124][1125][1126][1127][1128][1129]) rather than ἀδελφὸς δέ (see on Mark 1:14).

[1116] 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.

[1117] 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.
[1118] 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.

[1119] 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.

[1120] 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.

[1121] 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.

[1122] 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.
[1123] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

[1124] 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.

[1125] 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.

[1126] 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.

[1127] 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.

[1128] 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.

[1129] 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.

3. ὁ τέκτων. See critical note. Mt. will not call Him “the carpenter,” but says “the carpenter’s son,” and states the relationship to Mary separately. Justin (Try. 88) preserves the tradition that He made ploughs and yokes. Cf. Orig. Cels. vi. 4.

ὁ υἱὸς τῆς Μαρίας. It is remarkable that Mk does not say “the son of Joseph and Mary.” Joseph was probably dead, and hence Jesus is called “the carpenter.” This is perhaps the reason why Joseph is not mentioned here; but Mk may have purposely avoided saying that Jesus was Joseph’s son in the same sense that He was Mary’s son. Contrast Luke 4:22; John 6:42.

ἀδελφός. See on Mark 3:35. The names of His brothers are those of O.T. patriarchs.

Ἰακώβον. The most famous of the brethren, president of the church of Jerusalem (Acts 12:17; Acts 15:13; Acts 21:18; Galatians 2:9; Galatians 2:12). Hort thinks that after James the brother of John was slain (Acts 12:2), James the brother of the Lord was counted as one of the Twelve (Chris. Eccl. pp. 76 f.). He had the influence of an Apostle, and is the author of the Epistle of James. Josephus (Ant. xx. ix. 1) mentions him, and Eusebius (H. E. ii. 23) gives an extract from Hegesippus describing his martyrdom.

Ἰωσῆτος. Not the Joses of Mark 15:40. The name is another form of Joseph.

Ἰούδα. The author of the Epistle of Jude. The brethren were married (1 Corinthians 9:5), and Jude’s humble grandsons were treated with contemptuous clemency by Domitian (Eus. H. E. iii. 20).

Σίμωνος. Nothing is known of him.

ἀδελφαί. Their existence is suggested in Mark 3:35. Mt. here adds πᾶσαι, which shows that there were several sisters, but they are mentioned nowhere else. The brothers, at first unbelievers (John 7:5), became missionaries after the Resurrection (1 Corinthians 9:5). The sisters perhaps neither left Nazareth nor became in any way notable. The way in which the Nazarenes speak of them indicates that these brothers and sisters had not much sympathy with the Teacher who is here criticized.

πρὸς ἡμᾶς. “In constant intercourse with us”; Mark 9:19; Mark 14:49. This does not imply that the brothers are not πρὸς ἡμᾶς.

ἐσκανδαλίζοντο. Astonishment led on, not to reverence, but to repulsion. They could not tolerate a fellow-villager’s fame and success. Jealousy is never reasonable; the Nazarenes were offended at the very thing which brought them great honour. How soon Christ became aware that He must suffer and die is not revealed. The process was perhaps gradual. The conduct of His own people towards Him would be some intimation of what must follow. The contrast between the feeling at Nazareth and the feeling at Capernaum is extraordinary, seeing that the places were only about 20 miles apart. But there is mountainous country between, and there would be little intercourse.