Mark 8:23

βλέπεις ([1677][1678][1679][1680][1681]) rather than βλέπει ([1682][1683][1684]2[1685][1686][1687][1688]).

[1677] 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.

[1678] 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.

[1679] 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.

[1680] 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.
[1681] 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.

[1682] 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.

[1683] 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.

[1684] 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.

[1685] 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.

[1686] 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.

[1687] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[1688] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

23. ἐπιλαβόμενος τῆς χειρός. Ipse ducebat; magna humilitas (Beng.). Partitive genitive; elsewhere Mk uses κρατήσας (Mark 1:31; Mark 5:41; Mark 9:27); ἐπιλαμβάνω is a favourite verb with Lk. Cf. Luke 7:33.

πτύσας εἰς τὰ ὄμματα. Spittle was believed to be good for diseased eyes (see on John 9:6), and the use of it would aid the man’s faith. In class. Grk ὄμμα is rare in prose, but it occurs several times in LXX.

ἐπηρώτα. The conversational imperf. See on Mark 4:10 and Mark 5:9. Christ perceived that the weakness of the man’s faith was an obstacle, and He endeavoured to strengthen it. He questioned him ὡς μὴ ὁλόκληρον ἔχοντα τὴν πίστιν (Theoph.).

Εἴ τι βλέπεις; See crit. note. Εἰ in direct questions is rare, except in Lk. (Luke 13:23; Luke 22:49; Acts 1:6; Acts 19:2; Acts 21:37; Acts 22:25). There is no need to supply γινώσκειν θέλω or the like.