The gospel according to Mark
Chapter 12
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28. και προσελθων εις των
γραμματεων ακουσας αυτων συζητουντων ιδων οτι
καλως αυτοις απεκριθη επηρωτησεν αυτον ποια εστιν πρωτη παντων[1]
εντολη Then one of the scribes came and heard
them reasoning together, and perceiving[2]
that he had answered them well, asked him, “Which commandment is the first of
all?” |
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29. ο δε ιησους απεκριθη αυτω οτι πρωτη [12] παντων των εντολων ακουε ισραηλ κυριος ο θεος ημων κυριος εις εστιν And Jesus answered him[3],
“The first of
all the commandments[4] is: ‘Hear, O Israel, the
Lord our God, the Lord is one. |
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30. και αγαπησεις κυριον τον
θεον σου εξ ολης της καρδιας σου και εξ ολης της ψυχης σου και εξ ολης της
διανοιας σου και εξ ολης της ισχυος σου αυτη πρωτη εντολη And you shall love the Lord your God with all your
heart and with all your soul and with all your mind, and with all your
strength.’ This is the first commandment[5]. |
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31. και δευτερα ομοια αυτη
αγαπησεις τον πλησιον σου ως σεαυτον μειζων τουτων αλλη εντολη ουκ εστιν And the second is like this[6]: ‘You shall love your
neighbor as yourself.’ There is no
other commandment greater than these.” |
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32. και ειπεν αυτω ο
γραμματευς καλως διδασκαλε επ αληθειας ειπας οτι εις εστιν [θεος][7] και
ουκ εστιν αλλος πλην αυτου And the scribe said to him, “Teacher, you
have well said, according to truth, that he is one, and there is no other besides
him. |
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33. και το αγαπαν αυτον εξ
ολης της καρδιας και εξ ολης της συνεσεως και εξ ολης της ψυχης και εξ ολης
της ισχυος και το αγαπαν τον πλησιον ως εαυτον πλειον[8] εστιν
παντων των ολοκαυτωματων και [9]
θυσιων and to love him with all the heart and
with all the understanding and all the soul[10],
and with all the strength, and to love one’s neighbor as oneself, is more
than all whole burnt offerings and sacrifices.” |
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34. και ο ιησους ιδων αυτον[11] οτι
νουνεχως απεκριθη ειπεν αυτω ου μακραν ει απο της βασιλειας του θεου και
ουδεις ουκετι ετολμα αυτον επερωτησαι And when Jesus saw that he answered
wisely, he said to him, “You are not far from the kingdom of God.” And no one dared to question him anymore. |
[1] NA-Text and M-Text read “παντων” (neuter instead of
feminine), which is supported by codices א, B, Θ and the Byzantine manuscripts. The TR is supported by Theophylact. This
is probably a scribal adjustment to conform to the gender of “πρωτη
εντολη”,
which is feminine, but generic words like “all” can be used in the neuter
irrespective of the gender of the noun it is modifying. The Greek text has then been adjusted
following the NA-Text and the M-Text. Same correction applies to verse 29.
[2] NA-Text and Vg-St (“seeing”
in the sense of perceiving), which is supported by codices א*, C, D (ειδων), L,
W, Θ, Ψ, both families of
manuscripts ƒ1 and ƒ13, minuscules 28, 565, 700,
892, 1071 and 1342, the old Latin codices, the Peshitta, the Harklean Syriac,
the Gothic version and the Diatessaron. The TR is supported by codices א2, A, B, Δ, minuscules 33,
124, 157, 579, 1424 and 2427, the Byzantine manuscripts, the Coptic versions
and Theophylact. Mark uses both verbs, but more frequently “perceiving”. The
error here is certainly visual due to the similarity of those two words, both
the spelling and meaning. Both readings are well supported, but the NA-Text reading
is more widespread and has been preferred in the Greek text and the
translation.
[3] NA-Text reads “Jesus
answered”.
[4] NA-Text omits “of all the
commandments” and renders “The first is”. This is a local reading found in
Alexandrian majuscules and reflected in Coptic manuscripts.
[5] NA-Text omits “This is the
first commandment”. This is also a local reading that is not aligned with the
regular reading found in the other transmission lines like the Byzantine
represented by codices A, Φ and Π, the Western represented by codex D, the Caesarean represented by
codices W, Θ and both families of manuscripts ƒ1 and ƒ13, the combination of different transmission lines found in the Syriac
versions and the editions of the Latin vulgates.
[6] NA-Text reads “The second
is this”. See previous note about a local reading in Alexandria.
[7] NA-Text, Vg-St, M-Text, PT
and WPF35 omit “θεος” (God), which is supported by codex א, B, the Byzantine manuscripts and the Diatessaron. The inclusion
is supported by codices D, Θ, Bede and Theophylact. The Clementine vulgate also adds “God”. This seems
to be a secondary insertion, but it is hard to understand why the scribes have
not inserted “the Lord is one” of verse 29 and
the spread nature of this unnaturally modified clause compared to verse 29.
Therefore, this word has been bracketed in the Greek text and omitted in the
translation.
[8] NA-Text reads “περισσοτερον” (is much more).
[9] NA-Text and M-Text omit the
definite article “των”, which is supported by
codices A, B, D, W, Θ, 087, family of
manuscripts ƒ13. The inclusion is supported
by codices א, L, Δ, Ψ, family of
manuscripts ƒ1, minuscules 33, 565, 892,
1424 and the Byzantine manuscripts and Theophylact. The article is probably a
natural addition to the text. It has been removed accordingly.
[10] NA-Text omits “and with all
the soul”, which is likely due to a scribal error caused by parablepsis (και εξ
ολης της ψυχης και εξ ολης της ισχυος, thus missing “with all the
soul”). This tendency to miss clauses in this verse by parablepsis can be seen
in codex D where “and with all the strength” is missing, but not “and with all
the soul”.
[11] NA-Text brackets “αυτον”. Vg-St omits it. The omission is supported by codices א, D, L, W, Δ, Θ, family of manuscripts ƒ1, minuscules 28, 33, 205, 565, 579, 788, 892, 1342, 2542, the old Latin codices itaur, itb, itc, itd, itff2, iti, itk, itl, itq and itr1(vid), the Syriac Sinaiticus, the Armenian and the Georgian version, Hilary, Chrysostom and Theophylact. The Slavic version is divided. The inclusion is supported by codices A, B, E, F, G, H, Σ, Ψ, 087, 0233, family of manuscripts ƒ13, minuscules 157, 180, 597, 700, 828, 1006, 1010, 1071, 1241, 1243, 1292, 1424, 1505, 2427, the Byzantine manuscripts, the old Latin codex ita, the Peshitta, the Harklean Syriac, the Palestinian Syriac, the Sahidic Coptic, the Bohairic Coptic, the Gothic and the Slavic version. This clause is literally translated as “And when Jesus saw him that he answered…”. This sentence does not flow naturally, and this may be the reason why scribes in several transmission lines removed the pronoun before the conjunction. It would have looked like an error to them, leading to its removal. The TR has preserved the harder reading and should not be corrected here.
[12] NA-Text and Vg-St add “εστιν” (Latin equivalent: “is”), which is supported by codices א, B, L, Δ, Ψ, minuscules 28, 579, 700, 788, 892, 2427, 2542, the old Latin codices ita, itb, itd, iti and itr1, the Syriac Sinaiticus, some manuscripts of the Sahidic Coptic version and the Bohairic Coptic version. The inclusion of the verb is supported by codices A, C, D, K, M, U, W, Θ, Π, minuscules 33, 1424, both families of manuscripts ƒ1 and ƒ13, minuscules 124, 157, the Byzantine manuscripts, the old Latin codices itaur, itc, itff2, itl and itq, the Peshitta, the Harklean Syriac and the Gothic version. This is likely a natural addition to the text.
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Notes:
1. Text in red letters are places where the original reading in the Textus Receptus has been revised and corrected;
2. The English translation used as a reference is the WEB brought to conformity as literal as possible to the Textus Receptus. The end product though is not the WEB or a revised WEB and it should not be called WEB. The content of this post is freely available to everyone and it is not supposed to be copyrighted;
3. TR: Textus Receptus. This text is not copyrighted;
4. NA-Text: Nestle-Aland text commonly known as critical text;
5. M-Text: Majority Text;
6. Vg-St: Vulgate of Stuttgart;
7. WPF35: Wilbur Pickering-family 35;
8. PT: Patriarchal Text, also known as Patriarchal Greek New Testament, published by the ecumenical Patriarchate of Constantinople.
9. The creator of the variant apparatus available in the VarApp kindly gave me permission to freely use the information contained in the material he put together.
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To God all the glory for the preservation of the scriptures! He reigns!
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