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Mar 12:29. Πρώτη πασῶν ἐντολή) This is a reading midway between extremes, and answers to Mar 12:28. The editions read πρώτη πασῶν τῶν ἐντολῶν, and so the Syr[3] Vers., as also Greek MSS.: however, for πασῶν, Al. Byz. Gehl. Mosc. Wo. 1, 2, and many others, have πάντων, though some of them retain πασῶν at Mar 12:28. πάντων has originated by an alliteration to [an assimilation of letters to those of] πρώτη, and ἐντολὴ, as in the same Al. ἀπὸ πάντων τῶν ἐντολῶν in Lev 4:13; Lev 4:27 [instead of the genuine reading, πασῶν]. Furthermore ἐντολὴ, not τῶν ἐντολῶν, is the reading of Al. Gehl., along with many MSS., and the same Nomin. case is defended by the Goth. and Lat. versions.[4]-[ἌΚΟΥΕ, hear) Even this word is a portion belonging to the first commandment.-V. g.]-Κύριος, the Lord) This is the foundation of the first commandment, nay, rather of all the commandments. The Subject of the proposition is, THE LORD our God: the Lord, I say (the God of all); the Predicate, = “is One (God)” [not as Engl. Vers., “The Lord our God is one Lord”]; comp. Mar 12:32, in order that the proper name employed twice [Κυριος-Κύριος] may signify the two great revelations of Jehovah, of which the one embraced the Jewish people, the other the Gentiles also; comp. Psa 72:18, where the proper name is put once, the appellative twice, “Jehovah God, the God of Israel” [Engl. Vers., The Lord God, the God of Israel], the position of the accents being the same as occurs also in 1Ch 12:18, Peace, peace he unto thee! From this unity of God it flows as a consequence, that we owe the whole of our love to Him alone.
[3] yr. the Peschito Syriac Version: second cent.: publ. and corrected by Cureton, from MS. of fifth cent.
[4] Tisch. omits παντ. or πας. τῶν ἐντολῶν, and reads only ὅτι πρώτη ἐστίν, with BLΔ Memph. Lachm., ὅτι πρώτη πάντων [ἐντολὴ ἐστίν] with ACc Vulg. (save that c omits πάντων; A omits ἐστίν; C reads ἔστιν ἀυτὴ. Therefore he brackets ἐντολὴ ἐστίν). Dabc omit ὅτι, which is supported by AB Vulg. Dab also read πάντων πρώτη.-ED. and TRANSL.