24. Καὶ ἐκεῖθενὶ ἀναστὰς ἀπῆλθεν εἰς τὰ µεθόριαΣ Τύρου καὶ
Σιδῶνος.5
: Lk. viii.47. οὐκ ἠδυνήθη ὅ ' λαθεῖν. Acts xxvi.
καὶ εἰσελθὼν εἰς thy* οἰκίαν, οὐδένα ἤθελε γνῶναι, καὶ 25. ἀκούσασα γὰρδ yur περὶ αὐτοῦ, ἧς
26. 2 Pet. εἶχε τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα ) προσέπεσε
iii. 5, with
xiii. 2.
2 a AY j with προς viooa® τῷ γένει" καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιµόνιον ἐκβάλλῃ 5 ἐκ
andaccus. ,~ . λος here only. τῆς θυγατρὸς αὐτῆς.
} εκειθεν δε in ΜΕ]:Δ.
27. 6 δὲ Ιησοῦς εἶπεν 19 αὐτῇ, ““"Άφες πρῶτον
* peBopia is an interpretative harmonising (Mt. xv. 22) substitute for ορια in
NBDLA (Tisch., W.H.).
5 DLA omit και Σ. (Tisch.), found in QB (W.H. bracket),
4 Omit την NABLA, etc. ὅ ySuvacOy in NB (Tisch., W.H.).
«ήθη DA (Trg., R.V.).
6 add’ ευθυς before axoveaca instead of yap in BLA 33.
7 η δε γννη ην in NBDLA 33.
8 Συραφοινικισσα in B and many other uncials = Zvpa Φοινικισσα.
® exBadyn in SABDLASZ al.
10 For ο δε |. ειπεν S$BLA 33 have και ελεγεν.
41. An enumeration of the things which come out of the man, from the heart; first six plurals, πορνεῖαι, etc.; then six singulars, δόλος, etc. (ver. 22).—Ver. 23. Concluding reflection: all these bad things come out from within and defile the man. Commonplace now, what a startling originality then !
Vv. 24-30. The Syrophenician woman (Mt. xv. 21-28).---ἐκεῖθεν δὲ ἀναστὰς points to a change from the comparatively stationary life by the shores of the lake to a period of wandering in unwonted scenes. Cf. x. 1, where ἀναστὰς is used in reference to the final departure from Galilee to the south. The δὲ, instead of the more usual καὶ, emphasises this change.—els τὰ ὅρια T., not towards (Fritzsche), but into the borders of Tyre. There can be no doubt that in Mk.’s narrative Jesus crosses into heathen territory (cf. ver. 31). In view of the several unsuccessful attempts made by Jesus to escape from the crowd into quiet and leisure, so carefully indicated by Mk., this almost goes without saying. Failing within Jewish territory, He is forced to go without, in hope to get some uninterrupted leisure for confidential intercourse with the Twelve, rendered all the more urgent by scenes like that just considered, which too plainly show that His time will be short.—eis οἰκίαν, into a house; considering Christ’s desire for privacy, more likely to be that of a
heathen stranger (Weiss) than that of a friend (Meyer, Keil). — ot8éva ἤθελε γνῶναι, He wished no one to know (He was there); to know no one (Fritzsche), comes to the same thing: desires to be private, not weary of well-doing, but anxious to do other work hitherto much hindered,—ovx ἠδυνάσθη λαθεῖν, He was not able to escape notice ; not even here! —Ver. 25. εὐθὺς: does not imply that the woman heard of Christ’s arrival as soon as it happened, but that, after hearing, she lost no time in coming = as soon as she heard. Yet sorrow, like the demoniacs, was quick to learn of His presence.—@vydrptov: another of Mk.’s diminutives.—Ver. 26. Ἑλληνὶς, Σύρα, Φοινίκισσα, a Greek in religion, a Syrian in tongue, a Phenician in race (Euthy. Zig.). The two last epithets combined into one (Συροφ.) would describe her as a Syrophenician as distinct from a Phenician of Carthage. Mk. is careful to define the nationality and religion of the woman to throw light on the sequel. —Ver. 27. ἄφες πρῶτον, etc. : a milder word than that in Mt. (ver. 26); it is here a mere question of order: first Jews, then Gentiles, St. Paul’s programme, Rom. i. 16. In Mt. we read, οὐκ ἔστι καλὸν, it is not right, seemly, to take the children’s bread and to throw it to: the dogs. Mk. also has this word, but in a subordinate place, and simply as a reason for the prior claim of the children.