Mark 14:72

εὐθύς before ἐκ δευτέρου should be retained ([3302][3303][3304][3305][3306] As in Mark 14:30, [3307][3308][3309][3310] omit δίς, but it may be retained ([3311][3312][3313]2[3314][3315][3316][3317][3318]).

[3302] 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.

[3303] 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.

[3304] 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.

[3305] 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.

[3306] odex Campianus. 9th cent. At Paris. Gospels complete.

[3307] 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.

[3308] 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.

[3309] 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.

[3310] 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.

[3311] 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.
[3312] 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.

[3313] 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.

[3314] 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.

[3315] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mark 5:20 to Mark 7:4; Mark 7:20 to Mark 8:32; Mark 9:1 to Mark 10:43; Mark 11:7 to Mark 12:19; Mark 14:25 to Mark 15:23; Mark 15:33-42. See below on Ψ.

[3316] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[3317] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[3318] 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.

72. εὐθύς. So also Mt. and Jn, while Lk. has his favourite παραχρῆμα. See crit. note. All four notice how quickly the cock-crowing followed on the third denial. Mk alone has ἐκ δευτέρου, which [3337][3338] omit, as [3339][3340][3341] omit δίς in Mark 14:30. Lk. alone records Christ’s turning and looking at Peter; but all the Synoptists record that he remembered Christ’s prediction of the three denials and that this made him weep.

[3337] 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.

[3338] 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.

[3339] 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.

[3340] 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.

[3341] 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.

ἀλέκτωρ ἐφωνήσεν. A cock crew. None of the Gospels has the definite art., which A.V. and R.V. everywhere insert.

τὸ ῥῆμα. As in Mark 9:32, this refers to a particular utterance. Jn uses only the plur., but always of separate sayings; See on John 3:34.

δὶς φωνῆσαι. See crit. note. It is remarkable that in the omission of δίς here and Mark 14:30, and of ἐκ δευτέρου in Mark 14:72, authorities vary: [3342] omits in all three places, [3343][3344] omits δίς in both places, but not ἐκ δευτέρου, [3345] omits ἐκ δευτέρου, but not δίς in either place.

[3342] 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.

[3343] 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.

[3344] 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.
[3345] 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.

καὶ ἐπιβαλὼν ἔκλαιεν. We must be content to share the ignorance of all the ages as to what Mk means by ἐπιβαλών. At an early period ([3346] Latt. Syrr.) καὶ ἤρξατο κλαίειν was substituted for καὶ ἐπιβαλὼν ἔκλαιεν. Euthymius regards ἐπιβαλών as meaning ἀρξάμενος, and J. H. Moulton (p. 131) quotes a Ptolemaic papyrus as confirming this—ἐπιβαλὼν συνέχωσεν τὰ ἐν τῇ ἑαυτοῦ γῇ μέρη, which he translates, “he set to and dammed up.” Lagrange points out that here the meaning may rather be, “he threw on earth and made a dam.” Other unusual meanings for ἐπιβαλών are “in response to this,” and “with vehemence” (πικρῶς, Lk.). Neither is satisfactory. In Mark 4:37 we have τὰ κύματα ἐπέβαλλεν εἰς τὸ πλοῖον, but that hardly justifies “flung himself into space” as the meaning of ἐπιβαλών. Nor is “stopped suddenly,” as if striking against an obstacle, more probable. If we refuse to give any exceptional meaning to ἐπιβαηών, something must be understood. Theophylact supplies τὸ ἱμάτιον. He explains it by ἐπικαλυψάμενος τὴν κεφαλήν. Covering the head is sometimes an expression of grief (2 Samuel 15:30; 2 Samuel 19:4), and Field follows Salmasius and C. F. A. Fritzsche in adopting this meaning. It is perhaps a little less violent to supply τὴν διάνοιαν, “when he thought thereon, he wept” (A.V., R.V.). But in all these cases closer parallels than those which are put forward in justification are needed. The superiority of ἔκλαιεν (Mk) to ἔκλαυσεν (Mt., Lk.) is evident. Jn, who greatly abbreviates his friend’s denials (οὐκ εἰμί, οὐκ εἰμί, πάλιν ἠρνήσατο), omits the weeping; when he wrote, Peter’s repentance and heroic death were known in all the Churches.

[3346] 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.

It is possible to exaggerate Peter’s baseness for the sake of pointing a moral. His coming to the high-priest’s palace, and being ready to enter the court where the Levitical guard was in attendance, was courageous. His remaining there after he had been repeatedly charged with being an adherent of the Accused was still more courageous. He must have known that he ran the risk of being arrested for his violence in the garden, and for this he was prepared. But he was not prepared for the awkward remark made by a woman. The lie once told was persisted in, and he quickly went from bad to worse.