Cambridge Greek Testament Commentary

Mark 9:17

ἀπεκρίθη αὐτῷ ([1920][1921][1922][1923][1924][1925] 33) rather than ἀποκριθεὶς εἶπεν ([1926][1927][1928][1929]).

[1920] 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.

[1921] 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.

[1922] 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.

[1923] 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.

[1924] 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.
[1925] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mark 9:5 to Mark 16:20, and, as in L, the shorter ending is inserted between Mark 16:8 and Mark 16:9. As in Δ, the text of Mark is specially good.

[1926] 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.
[1927] 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.

[1928] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[1929] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

17. εἷς ἐκ τοῦ ὄχλου. The question was addressed to the multitude; the man who was specially interested at once replies. He was eager to secure help before more time was lost.

Διδάσκαλε. Mt., as at Mark 9:5, has the more reverent Κύριε. The Aramaic would be Rabbi in both places. The father tells much more than Christ had asked, and his statement is very natural, though not quite accurate. He had set out intending to bring his boy to Christ, but had arrived during His absence, and so had brought him to the disciples (Mt.). The spirit is called “dumb” either because of its effect on the boy, or because it refused to answer when addressed. Lagrange quotes Plut. De defectu orac. p. 438 B of a Pythia who gave no response ἀλάλου καὶ κακοῦ πνεύματος οὖσα πλήρης. Cf. Luke 11:14; Matthew 12:22.

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Cambridge Greek Testament Commentary

Mark 9:17

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