Mark 12:23

23. [2751][2752][2753][2754][2755][2756][2757][2758] omit οὖν (see on Mark 12:6) and ὅταν�.

[2751] 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.

[2752] 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.

[2753] 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.

[2754] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.
[2755] 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.

[2756] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[2757] 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.
[2758] 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.

23. τίνος αὐτῶν ἔσται γυνή; See crit. note and WH. App. p. 26. They put an extreme case; but less extreme cases were common without the action of the Levirate law. A woman often married twice, and to those who regarded the future life as similar to the present one, the question naturally arose, “Whose wife will she be?” The accepted answer seems to have been, “The wife of her first husband.” Christ might have adopted this answer, and it would have sufficed to rebut the Sadducean objection; but such an answer would have confirmed the current debasing views respecting the life to come.

ἔσχον αὐτὴν γυναῖκα. Got her as wife, a usual meaning of ἔσχον (John 4:18; John 4:52; Galatians 4:22; 1 Thessalonians 1:9; Philemon 1:7). J. H. Moulton, p. 145. Syr-Sin. omits γυναῖκα.