Mark 5:9

λέγει αὐτῷ ([919][920][921][922][923][924][925][926]) rather than ἀπεκρίθη λέγεν ([927][928][929] etc.). Scribes often insert ἀπεκρίθη or ἀποκριθείς, cf. Mark 7:6; Mark 9:12; Mark 10:5; Mark 10:20; Mark 11:29-30; Mark 12:17.

[919] 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.

[920] 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.
[921] 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.

[922] 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.

[923] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris.

[924] 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.

[925] 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.
[926] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

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

[928] 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.

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

9. ἐπηρώτα. Mk, who regards conversation as a process, nearly always puts ἐπερωτάω in the imperf. (Mark 7:5; Mark 7:17; Mark 8:23; Mark 8:27; Mark 8:29; Mark 9:11; Mark 9:28; Mark 9:33; Mark 10:2; Mark 10:10; Mark 10:17, etc.); so that we cannot infer that the question had to be repeated, although it may have been. Asking for the name excited suspicion; it might be used for βασανισμός. It was a common belief that, in order to exorcize a demon, you must address it by name. Deissmann, Light from the Ancient East, pp. 252, 257. But the purpose of the question was rather to get the man to distinguish his own personality. This it fails to do; the obsession is still too strong. Mt., as usual, omits a question which seems to imply that Christ was ignorant and needed information. On the reply see crit. note.

Λεγιών. This introduction of a Latin word is a mark of authenticity; it is in place, but it would not be likely to be invented. In conquered Palestine, “legion” would suggest numbers, strength, and relentless oppression. Cf. Luke 8:2; Luke 11:26. Legio non pro finito numero, sed tantum pro magna turba accipitur (Calvin). The man felt as if he were possessed by a legion of demons. Syr-Sin. has “Our name is Legion.” Cf. the “seven demons” in Mary Magdalen (Luke 8:2).