Mark 5:19

καί ([990][991][992][993][994][995] 33) rather than ὁ δὲ Ἰησοῦς ([996] etc.). See on Mark 5:13-14.

[990] 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.

[991] 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.
[992] 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.

[993] 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.

[994] 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.

[995] 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.

[996] 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.

19. Ὕπαγε … καὶ�. It is startling to find that, while the Twelve are kept to be trained at His side (Mark 3:14), this healed demoniac, who wishes to be kept with Him, is at once sent to be an evangelist and prepare the way for Christ’s teaching (Mark 7:31); also that, whereas He usually told those who were cured to say nothing about these benefits (Mark 1:44; Mark 5:43; Mark 7:36; Matthew 9:30), He charges this man to let his family and his acquaintances know all the mercy that had been shown to him. The explanation seems to be that there was no one else to send; Christ would be there again before any one could be trained for evangelistic work, and the man could do more good at home than by remaining with Christ. Secondly, in Peraea there was no risk of political capital being made out of His fame as a Worker of miracles. See on Mark 1:44. Here ὃσα refers to importance rather than number; see on Mark 3:8. Great things had been done for the man, but not very many.

ὁ κύριος. In Lk., both Κύριος and ὁ Κύριος are used of Jehovah, while ὁ Κύριος (but never Κύριος) is sometimes used of Christ. In Mk, Κύριος is always Jehovah, while ὁ Κύριος occurs only twice, here and Mark 11:3. Here it doubtless means Jehovah, as Lk. interprets it, placing ὁ θεός at the end with emphasis. In Mark 11:3 it means Christ, but probably in the sense of “Master” rather than “Lord.”

πεποίηκεν καὶ ἠλέησεν. The change from perf. to aor. is remarkable. Actual confusion of tenses is not uncommon in illiterate writings, and perfects are used without much difference of meaning from aorists; but in most examples in N.T. of mixture of tenses, as here, each tense may have its proper force; “what things the Lord hath done for thee, the results of which still remain, and how in expelling the demons He had mercy on thee.” The perf. gives the permanent cure, the aor. the moment of deliverance. Such changes are rather freq. in Rev. (Mark 3:3; Mark 8:5; Mark 11:17). Cf. 1 John 1:1. Conversely (Acts 21:28; Revelation 5:7). It is more difficult to give a distinctive force to each tense in ἑώρακεν καὶ ἤκουσεν (John 3:32); and still more difficult in πέπρακεν καὶ ἠγόρασεν (Matthew 13:46). Winer, p. 340; Burton § 80, 88; Blass § 50. 3, 4; J. H. Moulton, p. 142. The irregularity here is not in the change of tense, but in carrying on ὅσα to ἠλέησεν instead of supplying ὡς.