Ναζαρηνός ([2382][2383][2384][2385]) rather than Ναζωραῖος ([2386][2387][2388][2389][2390]).

[2382] 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.

[2383] 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.

[2384] 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.
[2385] 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.

[2386] 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.

[2387] 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.
[2388] 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.

[2389] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[2390] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

47. ὁ Ναζαρηνός. See crit. note and on Mark 1:24.

ἤρξατο κράζειν. Here, as in Mark 10:28; Mark 10:32; Mark 10:41, Mk’s favourite ἤρξ. is omitted, not only by Mt., but by Lk., who often has it.

Υἱὲ Δαυείδ. This form of address is here in all three twice. It implies that “Jesus of Nazareth” is believed to be the Messiah; and the Messiah would give sight to the blind (Isaiah 61:1). It is remarkable that a blind beggar should, in this Gospel, be the first to give Jesus this title. But the thought was in the air; the beggar shouted what many people were debating in themselves or with one another (Lagrange). The expression occurs again Mark 12:35 = Matthew 22:42 = Luke 20:41, and nowhere else in Mk or Lk. Mt. has it several times, Jn never. Dalman, Words, pp. 319 f.

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Old Testament