Mark 1:16

καὶ παράγων ([112][113][114][115] 33) rather than περιπατῶν δέ ([116][117][118][119]); cf. Matthew 4:18. ἀμφιβάλλοντας ([120][121][122][123][124] rather than βάλλοντας� ([125][126][127][128]); of. Matthew 4:18.

[112] 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.

[113] 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.

[114] 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.

[115] 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.

[116] 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.
[117] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[118] 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.
[119] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

[120] 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.

[121] 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.
[122] 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.

[123] 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.

[124] Codex Basiliensis. 8th cent. At Basle.
[125] 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.
[126] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[127] 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.
[128] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

16. Καὶ παράγων. See crit. note. The intrans. use of παράγω is found in Mk (Mark 2:14; Mark 15:21), Mt., Jn, and the Pauline Epps.; also once or twice in the Psalms. In Mk and Mt. παρά c. acc. is always local. Blass, § 43. 4.

τὴν θάλασσαν τῆς Γαλιλαίας. This is its usual designation in N.T. (Mark 7:31; Matthew 4:18; Matthew 15:29; John 6:1, where “of Tiberias” is added). Lk. more accurately calls it a lake (λίμνη). But more frequently it is simply “the Sea.” Mk has θάλασσα 19 times, 17 times of the lake, and twice (Mark 9:42; Mark 11:23) of the sea. The familiar “of Gennesaret” (Luke 5:1) appears first 1Ma 11:67. In LXX., we have θάλασσα Χενέρεθ (Joshua 12:3; Joshua 13:27) or Χενέρα (Numbers 24:11). The lake is still remarkable for abundance of fish, esp. near the hot springs.

Σίμωνα. The name may be a Greek contraction of Symeon or an independent Greek name. It is very common in N.T. In the Gospels we have seven Simons; in Josephus there are twenty-five. Simon Maccabaeus may have made the name popular. As was natural, the name given to the Apostle by our Lord almost drove his original name out of use. After it was given (Mark 3:16), Mk uses “Peter” 18 times and “Simon” only in Christ’s address to him (Mark 14:37). A similar use is found in Mt., Lk. and Acts. In Jn, both “Peter” and “Simon Peter” are freq. In Galatians 2:7-8, St Paul has “Peter,” but elsewhere always “Kephas.” Hort, 1 Peter, p. 151. The usage with regard to “Saul” and “Paul” is similar.

Ἀνδρέαν. A purely Greek name, but not rare among the Jews. Andrew had been a disciple of the Baptist (John 1:35; John 1:40). The repetition of Simon’s name illustrates Mk’s fulness of expression. The father, Jonas or John, is not mentioned.

ἀμφιβάλλοντας. See crit. note. The verb occurs nowhere else in N.T.: in LXX. only Habakkuk 1:17, ἀμφιβαλεῖ τὸ�. See Trench, Syn. § lxiv.