Word Pictures in the New Testament - David Cox

Word Pictures in the NT [Mark: Chapter 8]
used, not just scraps or crumbs.
8:10 {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 t•n math•t•n autou\) only implied in Mt 15:39.
8:11 {And the Pharisees came forth} (\kai ex•lthon 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 discussion 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 sunz•tein aut•i\). Dispute, not mere inquiry,
associative instrumental case of \autoi\. They began at once and
kept it up (present infinitive).
8:12 {He sighed deeply in his spirit} (\anastenaxas t•i
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
doth•setai t•i gene•i taut•i s•meion\). Mt 16:4 has simply \ou
doth•setai\, 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
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