Mark 10:52

ἠκολούθει αὐτῷ ([2411][2412][2413][2414][2415][2416][2417]) rather than ἠκ. τῷ Ἰησοῦ. See on Mark 5:13; Mark 12:41.

[2411] 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.

[2412] 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.
[2413] 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.

[2414] 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.

[2415] 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.

[2416] 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.

[2417] 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.

52. Ὕπαγε. Cf. Mark 1:44; Mark 7:29. Lk. substitutes Ἀνάβλεψον. Mt. reports no word and substitutes a touch. The man’s faith being so great, Christ heals with a word instead of the means used Mark 8:22-26.

ἡ πίστις σου σέσωκέν σε. This again has a rhythm of its own, and it also is omitted by Mt. At Mark 5:34 all three record these words. They do not occur in Jn, who uses σώζω seldom and πίστις never. All three record that the cure was instantaneous, Mk with his favourite εὐθύς and Lk. with his favourite παραχρῆμα. Cf. Mark 2:12; Mark 5:29.

σέσωκεν … ἀνέβλεψεν … ἠκολούθει. In each case the tense is accurate, and ἐν τῇ ὁδῷ is against the suggestion that ἠκολούθει implies “became a disciple.” Bartimaeus went on with Him to Jerusalem. Lk. adds that he praised God and that the people followed his example. Some of them may have been among those who cried “Hosanna to the Son of David” (Matthew 21:9; Matthew 21:15) soon after this. As at Mark 1:26; Mark 2:11, and Mark 5:34, there is no command to keep silence, which would have been useless in the case of a miracle witnessed by a crowd. Moreover, He was soon to be publicly proclaimed as the Messiah.