Mark 11:23

23. [2565][2566][2567][2568] omit γάρ, [2569][2570][2571][2572] omit δ ἐὰν εἴπῃ.

[2565] 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.

[2566] 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.

[2567] 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.

[2568] 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.

[2569] 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.

[2570] 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.

[2571] 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.

[2572] 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.

23. ἀμὴν λέγω ὑμῖν. See crit. note, and on Mark 3:28.

ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ. “Removing mountains” was a Jewish figure of speech for a very great difficulty, and it would be familiar to the disciples. Like many Oriental teachers, Christ was accustomed to use strong and picturesque language which to Western ears sounds extravagant (Mark 9:45-47; Mark 10:25). Sanday, The Life of Christ in Recent Research, pp. 26 f. Lk. omits the withered tree, but has a similar Saying in a different connexion, with a sycamine tree instead of a mountain (Luke 17:6). In each case the miraculous passage from land to sea is effected by faith. The most difficult results are attainable when faith and prayer are directed towards objects which are in accordance with the Divine Will (Mark 9:23). St Paul may have known that our Lord had used this figure (1 Corinthians 13:2), but he may equally well have employed it independently. Origen interprets “this mountain” as “this hostile object presented by the devil.” Armed with faith and prayer we may say to Satan himself, “Depart,” and he will go. E. A. Abbott, The Son of Man, p. 387.

Ἄρθητι καὶ βλήθητι. Aor. of what takes place once for all; cf. λύσατε (Mark 11:2; John 2:19), βοήθησον (Mark 9:22).

μὴ διακριθῇ. Hort says that James 1:6 is “taken from our Lord’s words in Mark 11:23. Not the mere petition avails, but the mind of the asker, the trust in God as one who delights to give. Wavering is no doubt the right translation of διακρινόμενος in this verse (Acts 10:20; Romans 4:20; Romans 14:23), though singularly enough this sense occurs in no Greek writing, except where the influence of the N.T. might have led to its use. It is supported by the versions, the Greek commentators from Chrysostom and Hesychius, as well as by the context of all the passages. Cf. διαλογίζομαι, ‘dispute with oneself’ in the Gospels.” N.T. usage makes διακρίνομαι the negation of πιστεύω, for each, so far as it is true, excludes the other. See crit. note.