Mark 1:24

Ἔα ([148]3[149][150][151][152][153][154]) is an interpolation from Luke 4:34; [155][156][157][158] Latt. Syr-Sin. Syr-Pesh. Memph. omit.

[148] 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.

[149] 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.
[150] 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.

[151] 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.

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

[153] 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.
[154] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

[155] 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.

[156] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.
[157] 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.

[158] 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.

24. Τί ἡμῖν καὶ σοί; Lit. “What is there that belongs to us and to Thee?” i.e. “What hast Thou to do with us?” Only one unclean spirit is mentioned, but it recognizes in Christ a power hostile to the whole class of demons. The man with the Legion (Mark 5:7) begins with the same cry. Like Peter’s Ἔξελθε�ʼ ἐμοῦ (Luke 5:8), it expresses consciousness of the incompatibility of perfect purity with sin. The form of expression is found in LXX. (Joshua 22:24; Judges 11:12; 2 Samuel 16:10) and in class. Grk (Demosth., Aristoph., and often in Arrian, Epict.). Cf. 2 Corinthians 6:14, and the proverb τί κοινὸν λύρᾳ καὶ ὄνῳ (Lucian, De merc. cond. 25).

Ναζαρηνέ. This is Mk’s form; Mt. and Jn have Ναζωραῖος. Lk. has both forms in his Gospel, in Acts always Ναζωραῖος (seven times).

ἦλθες�; Didst Thou come to destroy us? Τί ἐμοὶ καὶ σοί; in 1 Kings 17:18, is followed by a similar question, εἰσῆλθες πρὸς μέ … θανατῶσαι τὸν υἱόν μου; and here the sentence is probably interrogative (A.V., R.V.). But this and Luke 4:34 should be treated alike. Ναζαρηνέ might suggest that ἦλθες means “Didst Thou come from Nazareth?” But the plur. ἡμᾶς points the other way, “Didst Thou come into the world?” This is confirmed by what follows; but the thought that the Saviour ought not to destroy would be clearer if ὁ σωτὴρ τοῦ κόσμου (John 4:42) stood in place of ὁ ἅγιος τ. θ. Cf. John 6:69; Acts 2:27; Acts 4:27. “Let us alone” (A.V.) is an interpolation; see crit. note. Cf. James 2:19, τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν. Praesentia Salvatoris tormenta sunt daemonum (Bede). Lucian points out that in these cases the afflicted person is silent and the demon speaks (Philops. 16), and that the afflicted person is specially irate with a doctor who tries to heal him (Abdicat. 6).

οἶδά σε. The distinction between οἶδα and γινώσκω is not rigidly observed, the latter being sometimes used of God’s knowing (John 10:15) and οἶδα of knowledge gained by experience (Mark 10:42); but here οἶδα is quite in place; the demon knew instinctively the absolute holiness of Jesus.

ὁ ἅγιος τ. θ. As in Peter’s confession (John 6:69; cf. John 10:36; 1 John 2:20). Here was One who fulfilled the ideal of complete consecration to God. Aaron is ὁ ἅγιος Κυρίου (Psalms 105:16) as being consecrated and set apart for the service of Jehovah. The confession of the unclean spirits in Mark 3:11 is more definite; they know Him to be the Son of God.