Mark 12:32

εἷς ἐστιν ([2805][2806][2807][2808][2809]) rather than εἷς ἐστιν θεός ([2810][2805] 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.

[2806] 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.
[2807] 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.

[2808] 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.

[2809] 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.

[2810] odex 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.

32. Καλῶς. The reply of the Scribe is given by Mk alone. Καλῶς is not an interjection. It may be taken either with the preceding εἶπεν, in which case it anticipates νουνεχῶς in Mark 12:34, or with the following εἶπας. In favour of the former is the fact that elsewhere Mk begins addresses with Διδάσκαλε (Mark 4:38; Mark 9:17; Mark 9:38; Mark 10:17; Mark 10:20; Mark 10:35; Mark 12:14; Mark 12:19; Mark 13:1). But the full expression in καλῶς ἐπʼ ἀληθείας is in Mk’s style, where ἐπʼ ἀλ. adds strength to καλῶς, but is otherwise pleonastic; “Verely thou hast sayde right” (Coverdale).

ὅτι Εἷς ἐστιν. That He is one (R.V.), not “for there is one God” (A.V.). The Scribe avoids using the Divine Name, and the insertion of θεός in some texts is a corruption.