01350
 \\Through the midst of the borders of Decapolis\\ (\\ana meson tn\\
 \\horin Dekapoles\\). Jesus left Phoenicia, but did not go back
 into Galilee. He rather went east and came down east of the Sea
 of Galilee into the region of the Greek cities of Decapolis. He
 thus kept out of the territory of Herod Antipas. He had been in
 this region when he healed the Gadarene demoniac and was asked to
 leave.

01351
 \\And they bring unto him\\ (\\kai pherousin auti\\). Another of Mark's
 dramatic presents. This incident only in Mark.

01352
 \\Took him aside\\ (\\apolabomenos auton\\). The secrecy here observed
 was partly to avoid excitement and partly to get the attention of
 the deaf and dumb demoniac. He could not hear what Jesus said. So
 Jesus put his fingers into his ears, spat, and touched his
 tongue. There was, of course, no virtue in the spittle and it is
 not clear why Jesus used it. Saliva was by some regarded as
 remedial and was used by exorcists in their incantations. Whether
 this was a concession to the man's denseness one does not know.
 But it all showed the poor man that Jesus healed him in his own
 way.

01353
 \\Ephphatha\\ (\\dianoichthti\\, be opened). Another one of Mark's
 Aramaic words preserved and transliterated and then translated
 into Greek. "Be thou unbarred" (_Braid Scots_). Jesus sighed
 (\\estenaxen\\) as he looked up into heaven and spoke the word
 \\ephphatha\\. Somehow he felt a nervous strain in this complex case
 (deaf, dumb, demoniac) that we may not quite comprehend.

01354
 \\He spake plain\\ (\\elalei orths\\). He began to speak correctly.
 Inchoative imperfect tense.

01355
 \\So much the more a great deal they published it\\ (\\autoi mllon\\
 \\perissoteron ekrusson\\). Imperfect tense, continued action.
 Double comparative as occurs elsewhere for emphasis as in
 # Php 1:23
 "much more better" (\\polli mllon kreisson\\). See Robertson's
 _Grammar_, pp. 663f. Human nature is a peculiar thing. The
 command not to tell provoked these people to tell just as the
 leper had done
 # Mr 1:44
 The more Jesus commanded (\\hoson autois diestelleto\\) them not to
 tell the more they told. It was a continuous performance.
 Prohibitions always affect some people that way, especially
 superficial and light-headed folks. But we have to have
 prohibitions or anarchy.

01356
 \\He hath done all things well\\ (\\Kals panta pepoiken\\). The present
 perfect active shows the settled convictions of these people
 about Jesus. Their great amazement (\\huperperisss exeplssonto\\),
 imperfect passive and compound adverb, thus found expression in a
 vociferous championship of Jesus in this pagan land.

01357
 \\Had nothing to eat\\ (\\m echontn ti phagsin\\). Genitive absolute
 and plural because \\ochlou\\ a collective substantive. Not having
 what to eat (deliberative subjunctive retained in indirect
 question). The repetition of a nature miracle of feeding four
 thousand in Decapolis disturbs some modern critics who cannot
 imagine how Jesus could or would perform another miracle
 elsewhere so similar to the feeding of the five thousand up near
 Bethsaida Julias. But both Mark and Matthew give both miracles,
 distinguish the words for baskets (\\kophinos, sphuris\\), and both
 make Jesus later refer to both incidents and use these two words
 with the same distinction
 # Mr 8:19; Mt 16:9
 Surely it is easier to conceive that Jesus wrought two such
 miracles than to hold that Mark and Matthew have made such a
 jumble of the whole business.

01358
 \\Now three days\\ (\\d hmerai treis\\). This text preserves a curious
 parenthetic nominative of time (Robertson, _Grammar_, p. 460).
 See note on "Mt 15:32"

01359
 \\Are come from far\\ (\\apo makrothen eisin\\). This item alone in Mark.

01360
 \\Here\\ (\\hde\\). Of all places, in this desert region in the
 mountains. The disciples feel as helpless as when the five
 thousand were fed. They do not rise to faith in the unlimited
 power of Jesus after all that they have seen.

01361
01362
 \\Brake and gave\\ (\\eklasen kai edidou\\). Constative aorist followed
 by imperfect. The giving kept on. \\To set before them\\ (\\hina\\
 \\paratithsin\\). Present subjunctive describing the continuous
 process.

01363
 \\A few small fishes\\ (\\ichthudia oliga\\). Mark mentions them last as
 if they were served after the food, but not so
 # Mt 15:34

01364
 \\Broken pieces that remained over\\ (\\perisseumata klasmatn\\).
 Overplus, abundance, remains of broken pieces not used, not just
 scraps or crumbs.

01365
01366
 \\Into the parts of Dalmanutha\\ (\\eis ta mer Dalmanoutha\\).
 # Mt 15:39
 calls it "the borders of Magadan." Both names are unknown
 elsewhere, but apparently the same region of Galilee on the
 western side of the lake not far from Tiberias. Mark here uses
 "parts" (\\mer\\) in the same sense as "borders" (\\horia\\) in
 # 7:24
 just as Matthew reverses it with "parts" in
 # Mt 15:21
 and "borders" here in
 # Mt 15:39
 Mark has here "with his disciples" (\\meta tn mathtn autou\\) only
 implied in
 # Mt 15:39

01367
 \\And the Pharisees came forth\\ (\\kai exlthon hoi Pharisaioi\\). At
 once they met Jesus and opened a controversy.
 # Mt 16:1
 adds "and Sadducees," the first time these two parties appear
 together against Jesus.
 See note on "Mt 16:1"
 The Pharisees and Herodians had already joined hands against
 Jesus in the sabbath controversy
 # Mr 3:6
 They \\began to question with him\\ (\\rxanto sunztein auti\\).
 Dispute, not mere inquiry, associative instrumental case of
 \\autoi\\. They began at once and kept it up (present infinitive).

01368
 \\He sighed deeply in his spirit\\ (\\anastenaxas ti pneumati\\). The
 only instance of this compound in the N.T. though in the LXX. The
 uncompounded form occurs in
 # Mr 7:34
 and it is common enough. The preposition \\ana-\\ intensifies the
 meaning of the verb (perfective use). "The sigh seemed to come,
 as we say, from the bottom of his heart, the Lord's human spirit
 was stirred to its depths" (Swete). Jesus resented the settled
 prejudice of the Pharisees (and now Sadducees also) against him
 and his work. \\There shall no sign be given unto this generation\\
 (\\ei dothsetai ti genei tauti smeion\\).
 # Mt 16:4
 has simply \\ou dothsetai\\, plain negative with the future passive
 indicative. Mark has \\ei\\ instead of \\ou\\, which is technically a
 conditional clause with the conclusion unexpressed (Robertson,
 _Grammar_, p. 1024), really aposiopesis in imitation of the
 Hebrew use of \\im\\. This is the only instance in the N.T. except in
 quotations from the LXX
 # Heb 3:11; 4:3,5
 It is very common in the LXX. The rabbis were splitting hairs
 over the miracles of Jesus as having a possible natural
 explanation (as some critics do today) even if by the power of
 Beelzebub, and those not of the sky (from heaven) which would be
 manifested from God. So they put up this fantastic test to Jesus
 which he deeply resents.
 # Mt 16:4
 adds "but the sign of Jonah" mentioned already by Jesus on a
 previous occasion
 # Mt 12:39-41
 at more length and to be mentioned again
 # Lu 11:32
 But the mention of the sign of Jonah was "an absolute refusal of
 signs in their sense" (Bruce). And when he did rise from the dead
 on the third day, the Sanhedrin refused to be convinced (see Acts
 3 to 5).

01369
01370
 \\Bread\\ (\\artous\\). \\Loaves\\, plural. \\More than one loaf\\ (\\ei m hina\\
 \\arton\\). Except one loaf. Detail only in Mark. Practically for
 thirteen men when hungry.

01371
 \\Take heed, beware of the leaven of the Pharisees, and the leaven\\
 \\of Herod\\ (\\Horte, blepete apo ts zums tn Pharisain kai ts\\
 \\zums Hridou\\). Present imperatives. Note \\apo\\ and the ablative
 case. \\Zum\\ is from \\zumo\\ and occurs already in
 # Mt 13:33
 in a good sense. For the bad sense see
 # 1Co 5:6
 He repeatedly charged (\\diestelleto\\, imperfect indicative),
 showing that the warning was needed. The disciples came out of a
 Pharisaic atmosphere and they had just met it again at
 Dalmanutha. It was insidious. Note the combination of Herod here
 with the Pharisees. This is after the agitation of Herod because
 of the death of the Baptist and the ministry of Jesus
 # Mr 6:14-29; Mt 14:1-12; Lu 9:7-9
 Jesus definitely warns the disciples against "the leaven of
 Herod" (bad politics) and the leaven of the Pharisees and
 Sadducees (bad theology and also bad politics).

01372
 \\They reasoned one with another\\ (\\dielogizonto pros alllous\\),
 implying discussion. Imperfect tense, kept it up.
 # Mt 16:7
 has \\en heautois\\, in themselves or among themselves.

01373
 Mark here (vv.
 # 17-20
 gives six keen questions of Jesus while
 # Mt 16:8-11
 gives as four that really include the six of Mark running some
 together. The questions reveal the disappointment of Jesus at the
 intellectual dulness of his pupils. The questions concern the
 intellect (\\noeite\\, from \\nous, suniete\\, comprehend), the heart in
 a \\hardened state\\ (\\peprmenn\\, perfect passive predicate
 participle as in
 # Mr 6:52
 which see), the eyes, the ears, the memory of both the feeding of
 the five thousand and the four thousand here sharply
 distinguished even to the two kinds of baskets (\\kophinous,\\
 \\sphuridn\\). The disciples did recall the number of baskets left
 over in each instance, twelve and seven. Jesus "administers a
 sharp rebuke for their preoccupation with mere temporalities, as
 if there were nothing higher to be thought of _than bread_"
 (Bruce). "For the time the Twelve are way-side hearers, with
 hearts like a beaten path, into which the higher truths cannot
 sink so as to germinate" (Bruce).

01374
 See note on "Mr 8:17"

01375
 See note on "Mr 8:17"

01376
 See note on "Mr 8:17"

01377
 \\Do ye not yet understand?\\ (\\oup suniete;\\). After all this rebuke
 and explanation. The greatest of all teachers had the greatest of
 all classes, but he struck a snag here.
 # Mt 16:12
 gives the result: "Then they understood how that he bade them not
 beware of the loaves of bread, but of the teaching of the
 Pharisees and Sadducees." They had once said that they understood
 the parables of Jesus
 # Mt 13:51
 But that was a long time ago. The teacher must have patience if
 his pupils are to understand.

01378
 \\Unto Bethsaida\\ (\\eis Bthsaidan\\). On the Eastern side not far from
 the place of the feeding of the five thousand, Bethsaida Julias.
 Note dramatic presents \\they come\\ (\\erchontai\\), \\they bring\\
 (\\pherousin\\). This incident in Mark alone (verses
 # 22-26

01379
 \\Brought him out of the village\\ (\\exnegken auton ex ts kms\\).
 It had been a village, but Philip had enlarged it and made it a
 town or city (\\polis\\), though still called a village (verses
 # 23,26
 As in the case of the deaf and dumb demoniac given also alone by
 Mark
 # Mr 7:31-37
 so here Jesus observes the utmost secrecy in performing the
 miracle for reasons not given by Mark. It was the season of
 retirement and Jesus is making the fourth withdrawal from
 Galilee. That fact may explain it. The various touches here are
 of interest also. Jesus led him out by the hand, put spittle on
 his eyes (using the poetical and _Koin_ papyri word \\ommata\\
 instead of the usual \\opthalmous\\), and laid his hands upon him,
 perhaps all this to help the man's faith.

01380
 \\I see men, for I behold them as trees walking\\ (\\Blep tous\\
 \\anthrpous hoti hs dendra hor peripatountas\\). A vivid
 description of dawning sight. His vision was incomplete though he
 could tell that they were men because they were walking. This is
 the single case of a gradual cure in the healings wrought by
 Jesus. The reason for this method in this case is not given.

01381
 \\He looked steadfastly\\ (\\dieblepsen\\). He saw thoroughly now,
 effective aorist (\\dieblepsen\\), he was completely restored
 (\\apekatest\\, second aorist, double compound and double augment),
 and kept on seeing (\\eneblepen\\, imperfect, continued action) all
 things clearly or at a distance (\\tlaugs\\, common Greek word from
 \\tle\\, afar, and \\aug\\, radiance, far-shining). Some manuscripts
 (margin in Westcott and Hort) read \\dlaugs\\, from \\dlos\\, plain,
 and \\aug\\, radiance.

01382
 \\To his home\\ (\\eis oikon autou\\). A joyful homecoming that. He was
 not allowed to enter the village and create excitement before
 Jesus moved on to Caesarea Philippi.

01383
 \\Into the villages of Caesarea Philippi\\ (\\eis ts kmas Kaisaris\\
 \\ts Philippou\\). Parts (\\mer\\)
 # Mt 16:13
 has, the Caesarea of Philippi in contrast to the one down on the
 Mediterranean Sea. Mark means the villages belonging to the
 district around Caesarea Philippi. This region is on a spur of
 Mount Hermon in Iturea ruled by Herod Philip so that Jesus is
 safe from annoyance by Herod Antipas or the Pharisees and
 Sadducees. Up here on this mountain slope Jesus will have his
 best opportunity to give the disciples special teaching
 concerning the crucifixion just a little over six months ahead.
 So Jesus asked (\\eprt\\, descriptive imperfect) \\Who do men say\\
 \\that I am?\\ (\\Tina me legousin hoi anthrpoi einai;\\).
 # Mt 16:13
 has "the Son of Man" in place of "I" here in Mark and in
 # Lu 9:18
 He often described himself as "the Son of Man." Certainly here
 the phrase could not mean merely "a man." They knew the various
 popular opinions about Jesus of which Herod Antipas had heard
 # Mr 3:21,31
 It was time that the disciples reveal how much they had been
 influenced by their environment as well as by the direct
 instruction of Jesus.

01384
 \\And they told him\\ (\\hoi de eipan\\). They knew only too well.
 See note on "Mt 16:14"
 See note on "Mt 16:28"
  for discussion.

01385
 \\Thou art the Christ\\ (\\Su ei ho Christos\\). Mark does not give "the
 Son of the living God"
 # Mt 16:16
 or "of God"
 # Lu 9:20
 The full confession is the form in Matthew. Luke's language means
 practically the same, while Mark's is the briefest. But the form
 in Mark really means the full idea. Mark omits all praise of
 Peter, probably because Peter had done so in his story of the
 incident. For criticism of the view that Matthew's narrative is
 due to ecclesiastical development and effort to justify
 ecclesiastical prerogatives,
 See note on "Mt 16:16"
 See note on "Mt 16:18"
 The disciples had confessed him as Messiah before. Thus
 # Joh 1:41; 4:29; 6:69; Mt 14:33
 But Jesus had ceased to use the word Messiah to avoid political
 complications and a revolutionary movement
 # Joh 6:14
 But did the disciples still believe in Jesus as Messiah after all
 the defections and oppositions seen by them? It was a serious
 test to which Jesus now put them.

01386
 \\Of him\\ (\\peri autou\\). As being the Messiah, that he was the Christ
 # Mt 16:20
 Not yet, for the time was not yet ripe. When that comes, the
 triumphal entry into Jerusalem, the very stones will cry out, if
 men will not
 # Lu 19:40

01387
 \\He began to teach them\\ (\\rxato didaskein autous\\). Mark is fond of
 this idiom, but it is not a mere rhetorical device.
 # Mt 16:21
 expressly says "from that time." They had to be told soon about
 the approaching death of Jesus. The confession of faith in Jesus
 indicated that it was a good time to begin. Death at the hands of
 the Sanhedrin (elders, chief priests, and scribes) in which
 Pharisees and Sadducees had about equal strength. The
 resurrection on the third day is mentioned, but it made no
 impression on their minds. This rainbow on the cloud was not
 seen. \\After three days\\ (\\meta treis hmeras\\).
 # Mt 16:21
 has "the third day" (\\ti triti hmeri\\) in the locative case of
 point of time (so also
 # Lu 9:22
 There are some people who stickle for a strict interpretation of
 "after three days" which would be "on the fourth day," not "on
 the third day." Evidently Mark's phrase here has the same sense
 as that in Matthew and Luke else they are hopelessly
 contradictory. In popular language "after three days" can and
 often does mean "on the third day," but the fourth day is
 impossible.

01388
 \\Spake the saying openly\\ (\\parrsii ton logon elalei\\). He held
 back nothing, told it all (\\pn\\, all, \\rsia\\, from \\eipon\\, say),
 without reserve, to all of them. Imperfect tense \\elalei\\ shows
 that Jesus did it repeatedly. Mark alone gives this item. Mark
 does not give the great eulogy of Peter in
 # Mt 16:17,19
 after his confession
 # Mr 8:29; Mt 16:16; Lu 9:20
 but he does tell the stinging rebuke given Peter by Jesus on this
 occasion.
 See note on "Mt 16:21"
 See note on "Mt 16:26"

01389
 \\He turning about and seeing his disciples\\ (\\epistrapheis kai idn\\
 \\tous mathts autou\\). Peter had called Jesus off to himself
 (\\proskalesamenos\\), but Jesus quickly wheeled round on Peter
 (\\epistrapheis\\, only \\strapheis\\ in Matthew). In doing that the
 other disciples were in plain view also (this touch only in
 Mark). Hence Jesus rebukes Peter in the full presence of the
 whole group. Peter no doubt felt that it was his duty as a leader
 of the Twelve to remonstrate with the Master for this pessimistic
 utterance (Swete). It is even possible that the others shared
 Peter's views and were watching the effect of his daring rebuke
 of Jesus. It was more than mere officiousness on the part of
 Peter. He had not risen above the level of ordinary men and
 deserves the name of Satan whose role he was now acting. It was
 withering, but it was needed. The temptation of the devil on the
 mountain was here offered by Peter. It was Satan over again.
 See note on "Mt 16:23"

01390
 \\And he called unto him the multitude with his disciples\\ (\\kai\\
 \\proskalesamenos ton ochlon sun tois mathtais autou\\). Mark alone
 notes the unexpected presence of a crowd up here near Caesarea
 Philippi in heathen territory. In the presence of this crowd
 Jesus explains his philosophy of life and death which is in
 direct contrast with that offered by Peter and evidently shared
 by the disciples and the people. So Jesus gives this profound
 view of life and death to them all. \\Deny himself\\ (\\aparnsasth\\
 \\heauton\\). Say no to himself, a difficult thing to do. Note
 reflexive along with the middle voice. Ingressive first aorist
 imperative.
 See note on "Mt 16:24"
  about taking up the Cross. The shadow of Christ's Cross was
 already on him
 # Mr 8:31
 and one faces everyone.

01391
 \\And the gospel's sake\\ (\\kai tou euaggeliou\\). In Mark alone.
 See note on "Mt 16:25"
 ... and verses following
  for this paradox. Two senses of "life" and "save." For the last
 "save" (\\ssei\\)
 # Mt 16:25
 has "find" (\\heursei\\).
 See note on "Mt 16:26"
  for "gain," "profit," and "exchange."

01392
01393
01394
 \\For whosoever shall be ashamed of me and my words\\ (\\hos gar ean\\
 \\epaischunthi me kai tous emous logous\\). More exactly, \\whosoever\\
 \\is ashamed\\ (first aorist passive subjunctive with indefinite
 relative and \\ean = an\\. See Robertson, _Grammar_, pp. 957-9. It is
 not a statement about the future conduct of one, but about his
 present attitude toward Jesus. The conduct of men toward Christ
 now determines Christ's conduct then (\\epaischunthsetai\\, first
 future passive indicative). This passive verb is transitive and
 uses the accusative (\\me, auton\\). \\In this adulterous and sinful\\
 \\generation\\ (\\en ti genei tauti ti moichalidi kai hamartli\\).
 Only in Mark. \\When he cometh\\ (\\hotan elthi\\). Aorist active
 subjunctive with reference to the future second coming of Christ
 with the glory of the Father with his holy angels (cf.
 # Mt 16:27
 This is a clear prediction of the final eschatological coming of
 Christ. This verse could not be separated from
 # Mr 9:1
 as the chapter division does. These two verses in
 # Mr 8:38; 9:1
 form one paragraph and should go together.

01395
 \\Till they see the kingdom of God come with power\\ (\\hes an idsin\\
 \\tn basileian tou theou elluthuian en dunamei\\). In
 # 8:38
 Jesus clearly is speaking of the second coming. To what is he
 referring in
 # 9:1
 ? One is reminded of
 # Mr 13:32; Mt 24:36
 where Jesus expressly denies that anyone save the Father himself
 (not even the Son) knows the day or the hour. Does he contradict
 that here? It may be observed that Luke has only "see the kingdom
 of God," while Matthew has "see the Son of man coming"
 (\\erchomenon\\, present participle, a process). Mark has "see the
 kingdom of God come" (\\elluthuian\\, perfect active participle,
 already come) and adds "with power." Certainly the second coming
 did not take place while some of those standing there still
 lived. Did Jesus mean that? The very next incident in the
 Synoptic Gospels is the Transfiguration on Mount Hermon. Does not
 Jesus have that in mind here? The language will apply also to the
 coming of the Holy Spirit on the great Day of Pentecost. Some see
 in it a reference to the destruction of the temple. It is at
 least open to question whether the Master is speaking of the same
 event in
 # Mr 8:38; 9:1

01396
 \\By themselves\\ (\\monous\\). Alone. This word only in Mark.
 See note on "Mt 17:1"
 ... through verse 8
  for discussion of the Transfiguration.
 # Lu 9:28
 adds "to pray" as the motive of Jesus in taking Peter, James, and
 John into the high mountain.

01397
 \\Glistering, exceeding white\\ (\\stilbonta leuka lian\\). Old words,
 all of them.
 # Mt 17:2
 has \\white as the light\\ (\\leuka hs to phs\\),
 # Lu 9:29
 "white and dazzling" (\\leukos exastraptn\\) like lightning. \\So as\\
 \\no fuller on earth can whiten them\\ (\\hoia gnapheus epi ts gs ou\\
 \\dunatai houts leuknai\\). \\Gnaph\\ is an old word to card wool.
 Note \\houts\\, so, so white. Some manuscripts in Matthew add \\hs\\
 \\chin\\, as snow. Probably the snow-capped summit of Hermon was
 visible on this very night.
 See note on "Mt 17:2"
  for "transfigured."

01398
 \\Elijah with Moses\\ (\\Eleias sun Musei\\). Matthew and Luke have
 "Moses and Elijah." Both, as a matter of fact were prophets and
 both dealt with law. Both had mysterious deaths. The other order
 in
 # Mr 9:5

