Mark 11:8

καὶ πολλοί ([2511][2512][2513][2514][2515]) rather than πολλοὶ δέ ([2516][2517][2518] See on Mark 1:14. κόψαντες ἐκ τῶν� ([2519][2520][2521][2522][2523]) rather than ἔκοπτον ἐκ τῶν δένδρων καὶ ἐστρώννυον εἰς τὴν ὁδόν or ἐν τῇ ὁδῷ ([2524][2525][2526][2527][2528][2529]).

[2511] 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.

[2512] 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.

[2513] 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.

[2514] 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.

[2515] 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.
[2516] 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.

[2517] 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.

[2518] odex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mark 5:20 to Mark 7:4; Mark 7:20 to Mark 8:32; Mark 9:1 to Mark 10:43; Mark 11:7 to Mark 12:19; Mark 14:25 to Mark 15:23; Mark 15:33-42. See below on Ψ.

[2519] 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.

[2520] 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.

[2521] 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.

[2522] 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.
[2523] 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.

[2524] 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.

[2525] 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.

[2526] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mark 5:20 to Mark 7:4; Mark 7:20 to Mark 8:32; Mark 9:1 to Mark 10:43; Mark 11:7 to Mark 12:19; Mark 14:25 to Mark 15:23; Mark 15:33-42. See below on Ψ.

[2527] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[2528] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[2529] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

8. πολλοὶ τὰ ἱμάτια κ.τ.λ. The enthusiasm spreads to the multitude. The disciples had taken off their chief garments to form a seat; the multitude take off theirs to form a carpet. There are many examples of this impulse; e.g. the story of Raleigh and Queen Elizabeth at Greenwich in Dec. 1581. A close parallel is found in the solemn entry of Buddha Dîpankara (Buddhavamsa ii.); “The people swept the pathway, the gods strewed flowers on the pathway and branches of the coral-tree, the men bore branches of all manner of trees, and the Bodhisatta Sumedha spread his garments in the mire, men and gods shouted, All hail!” The similarity, as Clemen remarks, is due to “identity of Oriental customs.”

στιβάδας. So the best MSS. It means greenery of any kind, esp. when used as litter (στείβω); “branches” is too definite. R.V. marg. has “layers of leaves.”

ἐκ τῶν�. “Fields” with us suggests “meadows,” whereas Mk uses the word of farms or cultivated land, and near to towns most of it would be cultivated (Mark 5:14; Mark 6:36). See crit. note. Mk alone has this detail, and Syr-Sin. omits it here. All three are silent about the crowd coming with palm branches from Jerusalem (John 12:13; John 12:18).