Mark 8:2

ἡμέραι τρεῖς ([1559][1560][1561][1562][1563][1564]) rather than ἡμέραις τρισίν ([1565] or ἡμέρας τρεῖν ([1566]), which look like grammatical corrections.

[1559] 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.

[1560] 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.
[1561] 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.

[1562] 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.

[1563] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[1564] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

[1565] 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.

[1566] 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.

2. Σπλαγχνίζομαι. Nowhere else does Christ say that He feels compassion, although this is often said of Him; Mark 1:41; Mark 6:34; Mark 9:22. He is continuing His training of the Twelve. He tells them His own feelings and points out the need of help. What do they suggest?

ἡμέραι τρεῖς. See crit. note. We can make ἡμέραι τρεῖς grammatical by taking προσμένουσιν and ἔχουσιν as datives with εἰσίν understood. More probably ἡμέραι τρεῖς is a parenthetic nominative, as in Luke 9:28; cf. Acts 5:7; also ἤδη αἱ ἡμέραι ἐρχόμεναι τὰ πάντα ἐπελήσθη (Ecclesiastes 2:16). In such cases the insertion of “and” smooths the construction; “There are now three days and they are attending Me and have nothing to eat.” In Joshua 1:11 the καί is inserted; ἔτι τρεῖς ἡμέραι καὶ ὑμεῖς διαβαίνετε τὸν Ἰορδάνην τοῦτον. J. H. Moulton, p. 70. Mt., who sometimes improves the awkward constructions in Mk, leaves this unchanged, as if it had no need of correction. [1825] has ἡμέραι τρεῖς εἰσιν�, triduum est ex quo hic sunt; so also a b i.

[1825] 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.

προσμένουσίν μοι. Cf. προσμένειν τῇ χάριτι τοῦ θεοῦ (Acts 13:43); οἱ πιστοὶ ἐν� (Wis 3:9). [1826][1827] omit μοι: cf. Acts 18:18. “Three days” would mean that “they have been with Me since the day before yesterday,” a much longer time than in the case of the 5000, which was hardly a whole day.

[1826] 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.

[1827] 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.

τί φάγωσιν. Cf. Mark 6:35 and Luke 17:8.