Mark 2:25

λέγει ([357][358][359] 33) rather than ἔλεγεν ([360][361][362][363][364]), which looks like assimilation to the preceding ἔλεγον.

[357] 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.

[358] 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.

[359] 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.

[360] 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.
[361] 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.

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

[363] 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.
[364] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

25. Οὐδέποτε�; Did ye never read? They had appealed to the traditional interpretation of Scripture; He appeals to Scripture itself. Cf. Mark 12:10; Mark 12:26; Matthew 19:4; Matthew 21:16; Matthew 21:42; Matthew 22:31. The aor. is used in all places; and ἀναγινώσκω, which occurs more than 30 times in N.T., seems always to mean “read,” and never “recognize,” or “admit.” See on 2 Corinthians 1:13; 2 Corinthians 3:2. The emphatic “never” is a pointed rebuke. He might have shown that their interpretation was wrong, and that the disciples had not broken the Sabbath. But He takes higher ground; charity comes before ritual propriety. The Pharisees’ error is a common one; when we appeal to Scripture, we often mean our inferences from Scripture.

Δαυείδ. 1 Samuel 21:1-6.

Χρείαν ἔσχεν. Mk alone has this; like ὁδὸν ποιεῖν, it is superfluous, for ἐπείνασεν suffices. Mt. alone tells us that the disciples were hungry; but their conduct indicates it; thus “David and his men find their counterpart in the Son of David and His disciples” (Swete). Mk perhaps inserts χρείαν ἔσχεν to show that the disciples, like David, could plead necessity; cf. Acts 2:45; Acts 4:35; Ephesians 4:28; 1 John 3:17.