Mark 7:24

ἐκεῖθεν δέ ([1479][1480][1481][1482]) rather than καὶ ἐκεῖθεν ([1483][1484][1485][1486][1487]). See on Mark 1:14. ὅρια ([1488][1489][1490][1491][1492]) rather than μεθόρια ([1493][1494][1495][1496][1497]).

[1479] 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.

[1480] 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.

[1481] 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.

[1482] 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.
[1483] 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.
[1484] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mark 5:20 to Mark 7:4; Mark 7:20 to Mark 8:32; Mark 9:1 to Mark 10:43; Mark 11:7 to Mark 12:19; Mark 14:25 to Mark 15:23; Mark 15:33-42. See below on Ψ.

[1485] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[1486] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[1487] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

[1488] 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.

[1489] 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.

[1490] 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.

[1491] 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.

[1492] 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.
[1493] 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.
[1494] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mark 5:20 to Mark 7:4; Mark 7:20 to Mark 8:32; Mark 9:1 to Mark 10:43; Mark 11:7 to Mark 12:19; Mark 14:25 to Mark 15:23; Mark 15:33-42. See below on Ψ.

[1495] Codex Monacensis. 10th cent. Contains Mark 6:47 to Mark 16:20. Many verses in 14, 15, 16 are defective.

[1496] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[1497] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

καὶ Σιδῶνος may come from Matthew 15:21; [1498][1499][1500] omit.

[1498] 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.

[1499] 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.

[1500] 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.

24. Ἐκεῖθεν δέ. See crit. note. Here the unusual δέ marks the transition to different scenes and different work. Out of 88 sections in Mk, only 6 have δέ at the outset, while 80 begin with καί.

ἀναστὰς�. Cf. Mark 10:1. Mt. has ἀνεχώρησεν. Christ is retiring once more from the hostility which His teaching provoked (Mark 3:7) and from the pressure of inconsiderate followers (Mark 6:31). His hour is not far off, but it is not yet come, and He must have opportunity for giving further instruction to the Twelve. Ἀναστάς refers to the change of place rather than the change of posture, viz. sitting to teach; ἐκεῖθεν means “from Capernaum,” not “from a seat.” Sitting has not been mentioned.

εἰς τὰ ὅρια Τύρου. Cf. Mark 5:17; Matthew 2:16. Tyre had been independent since B.C. 126, and Pompey had confirmed the independence, but Augustus had curtailed it B.C. 20. The borders of Tyre [and Sidon] are called Φοινίκη in LXX. and Acts, but nowhere in the Gospels. Some of the inhabitants had been attracted to the Lake to see Jesus (Mark 3:8), and, like the Gerasenes, they were probably pagan (Joseph, c. Apion. i. 13). Christ now visits their country, which was 40 or 50 miles from Capernaum, to escape publicity. Christ had forbidden the disciples to go to the Gentiles; they were to devote themselves to the house of Israel (Matthew 10:5). He here takes them to the Gentiles, yet not to teach the Gentiles, but to find quiet for being taught by Him themselves. It is only by setting aside the plain statements of Mk that it can be maintained that Christ came to this place for one purpose only,—“an extraordinary example of persevering faith.” Cf. Mark 9:30.

οὐδένα ἤθελεν γνῶναι. “He wished to know no one” is not a probable rendering; would have no one know it is doubtless right. He did so, not because He feared being denounced by the Scribes for mixing with heathen (Theoph.), but because He wished to avoid interruption.

οὐκ ἠδυνάσθη λαθεῖν. Mt. characteristically omits the statement that Christ was unable to do what He wished. He could not be hid, because some who had seen Him in Galilee recognized Him. The double augment is Epic and Ionic. Blass, § 24. The aor. infin. is normal; see on Mark 1:40.