Mark 6:16

16. The text is much confused; but that which is supported throughout by [1194][1195][1196][1197] and in details by other witnesses, is probably original; ὁ Ἡρῴδης ἔλεγεν Ὃν ἐγὼ�. οὗτος ἠγέρθη.

[1194] 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.

[1195] 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.

[1196] 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.

[1197] 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.

16. ἀκούσας. After Antipas had heard all these theories, he decided for the one which touched him most nearly: the pronouns are emphatic. “John whom I beheaded, he is risen”; or perhaps, “John whom I beheaded, is he risen?” Cf. the question in Luke 9:9 : ὁ φονεύσας φοβεῖται τὸν φονευμένον• τοιοῦτος γὰρ ὁ κακός (Euthym.). The late verb ἀποκεφαλίζω is used by all three of the beheading of John; elsewhere in Bibl. Grk only Psalms 151:7 of David and Goliath. Vulg. has decollo, which is mostly post-class. With Antipas the main thought is that decapitation proved ineffectual (aor.); with the people (Mark 6:14) it was that John is more active than ever (perf.).