Most modern editions of the New Testament have in Mark x. 46 the following reading: καὶ ἔρχονται εἰς ’׀εριχὼ καὶ ἐκπορευομένου αὐτοῦ ἀπὸ ’׀εριχὼ καὶ τῶν μαθητῶν αὐτοῦ καὶ ὄχλου ἱκανοῦ ὁ νἱÒς Τιμαίου Bαρτίμαιος, τυφλὸς προσίτης, ἐκάθητο παρὰ τὴν ὁδὸν I do not think that there is any reason for not accepting this reading as the original one (although we can never be quite sure). But several variants are as I think of great interest for the history of the text. To begin with, D supported by 61 258 481 and Origen (partly) has ἔρχεται instead of ἔρχονται and this reading is also presupposed in many Old Latin MSS. (a b d ff i r: uenit). This alteration, which has many analogies, corresponds with the following ἐκπορευομένου. More important, however, is the continuation. There are many witnesses which instead of ἀπὸ ’׀εριχὼ have ἐκεῖθεν. This variant is also to be found in D and Latin MSS (a b d f ff i q r: inde), and is moreover supported by ϴ and 700, although these MSS have ἐκεῖθεν in another place, namely not until after the words τῶν μαθητῶν (αὐτοῦ). Another MS with many interesting readings, 565, has first ἀπὸ ’׀εριχώ and then later, in spite of this, ἐκεῖθεν. This last text is obviously a contamination of two readings, the original one with ἀπὸ ’׀εριχώ and a revised one with ἐκεῖθεν. For it is surely evident that ἐκεῖθεν was put in as an amendment, in order to avoid the repetition of the town-name. The presupposition then of course is that the Vorlage had this repetition. That is of some interest, as the words καὶ ἔρχονται εἰς ’׀εριχώ are missing in B prima manu (and 63). The revised text with ἐκεῖθεν thus can even help us to reconstruct the original text, as it can be booked here as a witness against B. How the text of B* is to be explained is another question, but it is near at hand to think that this is another amendment in order to avoid the repetition and to get a more apt beginning for the pericope.