Mark 14:14

τὸ κατάλυμά μου ([3083][3084][3085][3086][3087][3088][3089]) rather than τὸ κατάλυμα ([3090][3091][3092][3093][3094]).

[3083] 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.

[3084] 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.

[3085] 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.

[3086] 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.

[3087] 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.

[3088] 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.
[3089] 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.

[3090] 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.

[3091] 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.

[3092] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[3093] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[3094] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

14. Ὁ διδάσκαλος λέγει. In all three; the words show that Jesus was known to the owner, and seem to imply that He had previously asked for a room. Victor would have it that the man did not know Jesus, and that his immediate obedience shows what power Jesus had.

τὸ κατάλυμά μου. Perhaps not the same as the ἀνάγαιον which was granted. Christ may have asked for the common guest-room on the ground floor, but the man gave Him his private room, above the guest-room, the best that he had. On the identification of this ἀνάγαιον with the ὑπερῷον of Acts 1:13, and placing it in “the house of Mary, the mother of Mark” (Acts 12:12), and the consequent identification of “the goodman of the house” with the father of Mark, see Sanday, Sacred Sites of the Gospels, p. 77; Edersheim, Life and Times, II. p. 485; Zahn, Introd. to N.T. II. p. 493. The identifications are very attractive, but the evidence is slight; see further on Mark 14:51. That the man with the pitcher was Mark the Evangelist, son of “the goodman,” a conjecture as old as Alexander Monachus of Cyprus (c. A.D. 550), is almost as improbable as that he was the goodman himself. The μου after κατάλυμα (see crit. note) is important; it proves that Christ had some claim on the owner, and is strong evidence that He had arranged with the man for a room.