Mark 4:27

βλαστᾷ ([787][788][789][790][791][792]) rather than βλαστάνῃ ([793][794][795]2) or βλαστάνει ([796][797][798] 33). μηκύνεται ([799][800][801][802]) rather than μηκύνηται ([803][804][805]2 etc.).

[787] 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.

[788] 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.

[789] 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.

[790] 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.

[791] 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.

[792] 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.

[793] 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.

[794] 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.
[795] 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.

[796] Codex Basiliensis. 8th cent. At Basle.

[797] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mk 1–41; Mark 2:8-23; Mark 3:5 to Mark 11:6; Mark 11:27 to Mark 14:54; Mark 15:6-39; Mark 16:19-20.

[798] Codex Seidelianus II. 9th or 10th cent. Contains Mark 1:1-31; Mark 2:4 to Mark 15:43; Mark 16:14-20.

[799] 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.

[800] 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.

[801] Codex Seidelianus II. 9th or 10th cent. Contains Mark 1:1-31; Mark 2:4 to Mark 15:43; Mark 16:14-20.

[802] Codex Rossanensis. 6th cent. Mark 16:14-20 is missing.

[803] 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.

[804] 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.
[805] 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.

27. νύκτα καὶ ἡμέραν. Acc. of duration of time, as in Luke 2:37; Acts 20:31; Acts 26:7. We say both “night and day” and “day and night.” So also in Greek; “night and day” is more common in N.T., “day and night” in O.T. The order seems to make no difference of meaning, but here νύκτα καὶ ἡμέραν follows the order of καθεύδῃ καὶ ἐγείρηται, should go on sleeping and rising night and day. The husbandman, having sown his seed, goes on with other occupations, and the seed works on without him.

καὶ ὁ σπόρος βλαστᾷ καὶ μηκύνεται. See crit. note. This is an independent constr., showing that the development of the seed is now independent of the sower. Βλαστᾷ may be either indic. or subj., and some texts, followed by A.V. and R.V., have μηκύνηται, to make the original constr. run on; but the evidence for μηκύνεται is decisive. And the seed goes on springing and growing up. Μηκύνω occurs thrice in LXX. and here only in N.T.

ὡς οὐκ οἶδεν αὐτός. In a way not known to him, with emphasis on “him.” This does not mean that he takes no care of it; but he cannot do what soil and moisture do, and he does not understand the mysteries of growth. Some make ὡς temporal, dum nescit ille (Vulg.); then we might render, “without his knowing”; but the other is better, quomodo ipse nescit (Beza). Erasmus takes αὐτός of the seed, Bengel of God!