Mark 5:5

ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ([912][913][914][915][916][917] etc.) rather than ἐν τ. ὄρεσιν κ. ἐν τ. μν. ([918][912] 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.

[913] 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.
[914] 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.

[915] 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.

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

[917] 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.

[918] odex 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.

5. διὰ παντός. Neither here nor Luke 24:53 does διὰ π. mean that there were no intervals; διὰ π. expresses what is usual, and rather implies that there are breaks in what is generally continuous (Acts 2:25; Hebrews 9:6; Hebrews 13:15).

νυκτὸς καὶ ἡμέρας. See on Mark 4:27; here the gen. indicates intervals.

ἦν κράζων. The periphrastic imperf. emphasizes the continuance of the action.

κατακόπτων ἑαυτόν. Pounding himself, or perhaps gashing himself; lit. “cutting himself to pieces”; concidens se (Vulg.). Cf. concisus pugnis (Juv. iii. 300), and for the compound, κατέκλασεν (Mark 6:41). For the combination of participles see on Mark 1:15.