Cambridge Greek Testament Commentary

Mark 9:45

45. [2063][2064][2065][2066][2067][2068] omit εἰς τὸ πῦρ τὸ ἄσβεστον.

[2063] 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.

[2064] 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.

[2065] 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.

[2066] 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.

[2067] 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.
[2068] 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.

45. ὁ πούς σου. It is lawful, but not necessary, to find different meanings for “hand,” “foot,” and “eye.” The general sense is that even what is most useful and most dear may have to be sacrificed. Si quid est quo teneris, aut expedi, aut incide (Seneca, Ep. xvii. 1). The picturesque repetition of the same idea with a change of form is an impressive Orientalism. But all three cases are stated hypothetically; “if they cause thee to offend.” Precious things may be thankfully retained, if they have no evil effects. It is possible that the alliteration between καλόν and κυλλόν, and between καλόν and χωλόν (Mark 9:43; Mark 9:45), is intentional.

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Mark 9:45

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