ἐμβαίνοντος ([982][983][984][985][986] rather than ἐμβάντος ([987][988][989][982] 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.

[983] 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.
[984] 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.

[985] 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.

[986] 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.

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

[988] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mk 1–41; Mark 2:8-23; Mark 3:5 to Mark 11:6; Mark 11:27 to Mark 14:54; Mark 15:6-39; Mark 16:19-20.

[989] odex Seidelianus I. 9th or 10th cent. Contains Mark 1:13 to Mark 14:18; Mark 14:25 to Mark 16:20.

18. ἐμβαίνοντος αὐτοῦ … αὐτόν. See crit. note. For the constr. see on Mark 5:2. Mt. omits this incident.

ὁ δαιμονισθείς. No longer ὁ δαιμονιζόμενος.

ἵνα μετʼ αὐτοῦ ᾖ. The man fears the populace who had treated him with such rigour, and who were so hostile to his Deliverer. He naturally clings to the latter. For ἵνα see on Mark 3:9.

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Old Testament