Mark 5:1

Γερασηνῶν ([892][893][894][895] rather than Γαδαρηνῶν ([896][897][898]) or Γεργεσηνῶν ([899]c[900][901] 33).

[892] 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.

[893] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.
[894] 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.

[895] 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.

[896] 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.
[897] 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.

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

[899] 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.

[900] 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.

[901] 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.

1. ἦλθον. This is all that we learn of the disciples in this section. Throughout the incident Jesus alone acts and directs. Even when the company returns to the other side (Mark 5:21), it is Jesus only who is mentioned.

τῶν Γερασηνῶν. See crit. note. All three readings are found in all three places. The evidence shows that “Gadarenes” is right in Mt. and “Gerasenes” in Mk and Lk., while “Gergesenes” has little claim to be considered original anywhere. Origen supports “Gergesenes,” but on topographical grounds, not on textual evidence. The ruins now known as Gersa, Kersa, or Kursi may represent the place which Mk and Lk. call Gerasa, but which was known to Origen as Gergesa. But we cannot be sure that the modern names are corruptions of Gerasa or Gergesa: they may have had independent origin. “The country of the Gerasenes” may mean a large district, but the country round the Gerasa which was situated more than 30 miles S.E. of the Lake cannot be meant. Only at one place on the [1065] shore of the Lake is there a κρημνός. D.C.G. art. “Gerasenes.”

[1065] Codex Basiliensis. 8th cent. At Basle.