Mark 9:41

ἐν ὀνόματι ὅτι ([2046][2047][2048][2049][2050][2051]) rather than ἐν τῷ ὀνόματι μου ὅτι ([2052][2053]). There are other variations.

[2046] 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.
[2047] 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.

[2048] 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.

[2049] 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.
[2050] 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.

[2051] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mark 9:5 to Mark 16:20, and, as in L, the shorter ending is inserted between Mark 16:8 and Mark 16:9. As in Δ, the text of Mark is specially good.

[2052] 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.

[2053] 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.

41. ὃς γάρ. The γὰρ looks back to Mark 9:37, to what was said before John’s interruption. “Receiving” Christ’s representative need not mean anything magnificent; help as humble as a drink of water, if given for Christ’s sake, will assuredly be richly rewarded. Note the ἀμήν (Mark 3:28) and the οὐ μή (Mark 9:1). It is perhaps fanciful to point out that the poorest can offer cold water, whereas warm water requires a fire (Bede).

ὅτι Χριστοῦ ἐστέ. A Pauline expression (Romans 8:9; 1 Corinthians 1:12; 1 Corinthians 3:23; 2 Corinthians 10:7). See crit. note. With the doubtful exception of Luke 23:2, Christ is nowhere else in the Synoptic Gospels called Χριστός, but always ὁ Χριστός. Dalman, Words, p. 305, thinks that the clause is “an unnecessary explanation of ἐν ὀνόματί [μου],” i.e. a gloss by some editor; so also Hawkins (Hor. Syn. p. 152) and Zahn (Introd. to N.T. II. p. 500). We might more simply suppose that, as in Mark 1:15, Mk is putting our Lord’s meaning into the language which was usual in his day.