The gospel according to Mark
Chapter 15
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21. και αγγαρευουσιν
παραγοντα τινα σιμωνα κυρηναιον ερχομενον απ αγρου τον πατερα αλεξανδρου και
ρουφου ινα αρη τον σταυρον αυτου And they compelled one passing by,
coming from the country, Simon of Cyrene, the father of Alexander and Rufus, that
he might bear his cross. |
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22. και φερουσιν αυτον επι
γολγοθα[1] τοπον
ο εστιν μεθερμηνευομενον κρανιου τοπος And they brought him to the place
called Golgotha, which is, being interpreted, “The place of a skull.” |
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23. και εδιδουν αυτω πιειν
εσμυρνισμενον οινον ο[2] δε
ουκ ελαβεν And they offered him wine mixed with
myrrh to drink[3],
but he did not take it. |
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24. και σταυρωσαντες αυτον διαμεριζονται[10] τα ιματια αυτου βαλλοντες κληρον επ αυτα τις τι αρη And crucifying him, they divided his
garments among them, casting lots on them, what each should take. |
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25. ην δε ωρα τριτη και
εσταυρωσαν αυτον And it was the third hour when they
crucified him. |
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26. και ην η επιγραφη της
αιτιας αυτου επιγεγραμμενη ο βασιλευς των ιουδαιων And the inscription of his accusation
was written above: “THE KING OF THE JEWS.” |
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27. και συν αυτω σταυρουσιν
δυο ληστας ενα εκ δεξιων και ενα εξ ευωνυμων αυτου And with him they crucified two
robbers, one on his right hand, and one on his left. |
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28. και επληρωθη η γραφη η
λεγουσα και μετα ανομων ελογισθη And the Scripture was fulfilled which
says, “He was numbered with transgressors.” [4] |
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29. και οι παραπορευομενοι
εβλασφημουν αυτον κινουντες τας κεφαλας αυτων και λεγοντες ουα ο καταλυων τον
ναον και εν τρισιν ημεραις οικοδομων And those who passed by blasphemed him,
wagging their heads and saying, “Ha! You who destroy the temple and build it
in three days, |
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30. σωσον σεαυτον και καταβα
απο του σταυρου save yourself and[5]
come down from the cross!” |
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31. ομοιως [6] και
οι αρχιερεις εμπαιζοντες προς αλληλους μετα των γραμματεων ελεγον αλλους
εσωσεν εαυτον ου δυναται σωσαι Likewise, the chief priests also mocking
among themselves with the scribes said, “He saved others. He cannot save
himself. |
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32. ο χριστος ο βασιλευς του[7]
ισραηλ καταβατω νυν απο του σταυρου ινα ιδωμεν και πιστευσωμεν [8] και
οι συνεσταυρωμενοι [9] αυτω
ωνειδιζον αυτον Let the Christ, the King of Israel, now
come down from the cross, that we may see and believe.” And those who were
crucified with him reviled him. |
[1] NA-Text reads “τον γολγοθαν”, which is supported by
codices א, B, C2, L, N, Δ, Θ, Ψ, 0250, family of manuscripts ƒ13, minuscules 33, 565, 892 and 1424. The TR is supported by codices A, C*,
D, family of
manuscripts ƒ1 and the Byzantine manuscripts.
Both are well supported.
[2] NA-Text reads “ος”
[3] NA-Text omits “to drink”,
possibly due to a parableptic error caused by visual homoeoteleuton (πιειν
εσμυρνισμενον, thus missing “to drink”)
[4] NA-Text omits this verse. The
omission is supported by codices א, A, B, C, D, X, Y*, Ψ, 047,
minuscules 157 and 2427, the old Latin codices itd and itk,
the Syriac Sinaiticus, the Sahidic Coptic version and the Fayyumic Coptic
version. The Bohairic Coptic version is divided. The inclusion is supported by
codices E, F, G, H, K, L, P, Δ, Θ, Π, 083, 0250 and a marginal note in codex Y,
both families of
manuscripts ƒ1 and ƒ13, minuscules 28, 33, 180,
205, 565, 579, 597, 700, 892, 1006, 1009, 1010, 1071, 1079, 1195, 1216, 1230,
1241, 1242, 1243, 1253, 1292, 1342, 1344, 1365, 1424, 1505, 1546, 1646, 2148,
2174, the Byzantine manuscripts, the old Latin codices itaur, itc,
itff2, itl, itn and itr1, the
Peshitta, the Harklean Syriac, the Palestinian Syriac, the Gothic, the
Armenian, the Ethiopic, the Georgian, the Slavic version, the Diatessaron,
Origenvid, Eusebius, Jerome and Theophylact. Looking at the
witnesses, we can learn that earlier majuscules do not necessarily reflect
earlier texts and that we have to allow them to speak collectively. The Diatessaron
is the earlier witness for the inclusion of this text in the 100’s. Origen in
the 200’s probably had it. Eusebius probably included this text in canon 8. Jerome
should be double-checked to confirm if he is quoting specifically from Mark
15:28. The Caesarean text is reflecting a very early text even though codex ΘIX and families of manuscripts ƒ1XII-XV and ƒ13XI-XV are younger
than the flag ships of other transmission lines. Codex LVIII is
reflecting an earlier text than codices אIV and BIV. Codex ΠIX is
reflecting an earlier text than codex AV. Codex AmiatinusVIII
that is a strong reference for the vulgate of Stuttgart is younger than codex D
and codex itd. The inclusion of the text is widespread among the
versions and is found in Caesarean, Alexandrian and Byzantine Greek
manuscripts. The idea that this verse was imported from Luke 22:37 or Isaiah
53:12 is highly unlikely because the wording does not match any of these verses,
even though the last clause matches the parallel passage in Luke. The first
clause “και επληρωθη η γραφη η λεγουσα” is completely different in
Luke that displays Jesus speaking in the first person. The text of Isaiah 53:12
in the LXX reads “καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη” versus the Byzantine text “Καὶ μετὰ ἀνόμων ἐλογίσθη”. This is not what we would expect if scribes were transferring texts
from those passages into the gospel of Mark. There are a couple of
possibilities that can explain the omission. One is a parableptic error (και
επληρωθη η γραφη η λεγουσα και μετα ανομων ελογισθη και, thus missing verse 28). This
is not very likely because of the widespread nature of the omission. Another possibility
is that this verse was mistaken for a footnote, which is also not very likely to
have caused the removal of this verse from the text in 3 transmission lines.
Another possibility is the influence of the lesson assigned to good Friday.
John Burgon reports that “If the reader will take the trouble to inquire at the
Bibliotheque at Paris for a Greek Codex numbered '71', an Evangelium will be
put into his hands which differs from any that I ever met with in giving
singularly minute and full rubrical directions. At the end of St. Mark xv. 27,
he will read as follows - 'When thou readest the sixth Gospel of the Passion, -
also when thou readest the second Gospel of the Vigil of Good Friday, - stop
here: skip verse 28: then go on at verse 29” (The causes of the corruption of
the traditional text of the holy gospels, pages 77-78, quoted by Wieland
Willker, referencing James Snapp as the source). The latter is more plausible
as it can explain the accidental omission in majuscules of different transmission
lines. On the other hand, there is no explanation for the same form of text found
in Caesarean, Alexandrian and Byzantine majuscules plus the vulgates, if it is
not original, especially because this wording found in verse 28 cannot be found
anywhere else in the scriptures of the old and new testaments that could have offered
material for scribes to transfer the same text into the gospel of Mark. The TR therefore
stands as the correct reading along with the M-Text, the PT, WPF35,
the vulgate of Stuttgart and the Clementine vulgate. Also, both the Latin and the Greek text in the Complutensian Polyglot included this verse.
[5] NA-Text and Vg-St omit “and”
(NA-Text reads “καταβας”, imperative instead of
participle), which is supported by codices א, B, D and Θ. The TR is supported by the Byzantine manuscripts
and Theophylact. External evidence for the omission is strong, but
unsafe because of the evident risk of parableptic error (και καταβα, thus
missing “and”). Also, the vulgate has preserved the participle “descendens”,
not the imperative of the Alexandrian text.
[6] NA-Text, M-Text, WPF35
and Vg-St omit “δε”. This omission is supported by
codices א, B, D, Θ and the Byzantine
manuscripts. The inclusion is supported by Theophylact. The conjunction has
been removed from the Greek text and the translation.
[7] NA-Text omits “του”.
[8] M-Text, WPF35
and PT add “αυτω” (him), which is supported by
codices C, D, P, Γ, Θ, both families
of manuscripts ƒ1 and ƒ13, a marginal note in
minuscule 28, minuscules 565, 700 and 1241, part of the Byzantine manuscripts, the
Peshitta, the Coptic version and Eusebius. The omission is supported by codices
א, B, part of the Byzantine manuscripts and
Theophylact. The addition of “him” may be a natural addition to the text inspired
by the parallel passage in Matthew 27:42. Besides, there is no apparent reason
for the omission if the pronoun is original. This is not a safe correction to
the text.
[9] NA-Text adds “συν”. The inclusion is supported by codices א, B, L, Θ, 059c, 083 and minuscule 892. Codex Ψ adds an equivalent preposition (Gr.: “μετ' αυτου”). The omission is supported by codices A, C, 059*, both families of manuscripts ƒ1 and ƒ13, the Byzantine manuscripts and Theophylact. Codex D, minuscules 1241 and 1424 omit both the preposition and the pronoun. The Alexandrian text has preserved the harder reading. It is possible that scribes felt uncomfortable with the double “συν” built in the Greek verb plus another one after the verb and removed it. Codex D may have removed both the preposition and the pronoun seeing them as redundant. External support is not compelling though. It is also possible that scribes were looking for a preposition in the clause with the addition of “συν” in codices א, B and Θ and the “μετ” in codex Ψ, which may be pointing to a secondary insertion. The correction in codex 059 may be displaying this scribal tendency to add a preposition here. Besides, this verb occurs 5 times in the New Testament and in no instance this preposition was added between the verb and the pronoun / proper noun (see Matt. 27:44, John 19:32, Rom. 6:6, Gal. 2:20).
[10] NA-Text, P-Text, WPF35 and M-text read “διαμεριζονται” (present middle voice instead imperfect active), which is supported by codices א, B, D, Θ, the Byzantine manuscripts and Theophylact. The Greek text has been corrected following the NA-Text and the M-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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