2. Family, home, education.—(a) The name of the apostle’s father appears as Ἰωνᾶς in Mt 16”, as ᾿Ιωάνης in Jn 121)". 16.“ Tt is generally supposed that "Iwas is a contraction of "Iwdyns. It is, how- ever, possible that we have here an instance of a double name, Jona-Jochanan or Jonas-Johannes, see art. JOHN (FATHER OF SIMON PETER). (0) The brother of Simon Peter, like his fellow-townsman Philip, bears a true Greek name—Avdpéas. It is, perhaps, to be noticed that Andrew, with Philip, appears in connexion with certain Ἕλληνες (the word may mean Gentiles, or, in the stricter sense, Greeks) in Jn 12%, It is certainly significant that both brothers were known by Greek names. (c) That the apostle was married in the earliest days of the gospel history appears from Mt 8", Mk 1, Lk 48, His wife in ee years was the companion of his missionary journeys (1 Co 9°).
“In each of the four passages in Gal the name Peter is substituted by some inferior authorities.
PETER (SIMON)
(2) The Syoptists clearly place ‘the house of imon’ (in which it appears that his wife, his brother, and his mother-in-law lived) at Capernaum (Mt 814, Mk 121-29, Lk 481-83), With this state- ment that of St John (1% ἣν δὲ ὁ Φίλιππος ἀπὸ Βηϑσαιδά, ἐκ τῆς πόλεως ᾿Ανδρέου καὶ Πέτρου) is often thought to be at variance. We may, however, suppose that the brothers originally came from Bethsaida, but were now living at Capernaum (so Swete on Mk 115).
It may be questioned, however, whether St. John does not intend to distinguish Bethsaida from ‘the city of Andrew and Peter,’ the former being the present home (ἀπό; so 1221), the latter the birthplace (ix), of Philip. A similar question arises as to Jn 111 Λάζαρος ἀπὸ Βηθανίας ix τῆς χώμης Μαρίας x. Maples. Here it is to be noticed that (1) if the κώμη was Bethany, there seems to be little reason why it should be mentioned at all; (2) Lk 1038 says that the χώρη where Mary and Martha lived was visited by our Lord ‘as they were journeying’ (iv τῷ πορεύεσθαι αὐτούς), a notice which appears to distinguish it from Bethany. According to this view Tecaens lived at Bethany (cf. Jn 121), but was a native of the villagé where his sisters lived, at some distance from Jerusalem. St. John, it may be added, is fond of using ix and ἀσό side by side; but a study of the passages where they so stand shows that each
ι een retains its roper meaning—see Jn 145f 688. 38. ν 212),
17.41f 1623.30 (cf,
(e) St. Peter is described as ‘a fisherman’ in Mt #8 || Mk 116 (cf. Lk 57), and the same thing is im- lied in Jn 218. He owned ‘a boat’ (Lk 5°), which e worked with his brother. The sons of Zebedee were his partners (Lk 510); and thus the four apostles were friends before—probably long before ey followed Jesus. It is not necessary to draw out at length the traits—vigour, courage, resource- fulness—which the life of a tisherman on the lake would necessarily develop in a naturally healthy character. It is more important to ask what was the apostle’s relation to the culture of his time and country. Probably the traditional view of him asa rough, uneducated peasant is a consider- able exaggeration of one side of the truth. He was, of course, without such a formal training as fell to the lot of St. Paul. But, on the other hand, the influence of a religious home and of the synagogue must have had a foremost place in forming the apostle. A significant phrase of St. Andrew’s (Jn 1") suggests that both brothers had felt the spell of the Messianic hope. In these early days St. Peter must have gained his close knowledge of the OT, and it is very far from improbable that he was acquainted with the LXX (see art.on 1 PETER). It has been already pointed out as a significant fact that the apostle, like his brother, was commonly known by a Greek name. His home was on the Sunk populated shore of the lake, where trade brought together representatives of many nation- alities, and where (to say the least) Greek must have been to some extent a medium of communi- cation (see e.g. T. K. Abbott, Hssays p. 129 ff. ; Zahn, Hinl. i. p. 28f.). But whatever Greek St. Peter learned in Galilee must have been rather of a conversational than of a literary kind; it was nevertheless an important foundation. Two, and (as it would seem) only two, notices are preserved in the Gospels and Acts bearing on this subject: (1) St. Peter was recognized in Jerusalem as a Galilean by the accent and perhaps the idiom of his Aramaic (see Swete’s note on Mk 14” with references), (2) The members of the Sanhedrin regarded St. Peter and his companion St. John as, from their point of view, illiterate men (Ac 4%), The words are καταλαβόμενοι Sri ἄνθρωποι ἀγράμματοί εἶσιν καὶ Ricra . The term ἀγράμματος looks back to the facta of a man's past early life. Toa Greek it meant one who was an duaures (0.97 Prato. Tim, 23 B), one who has had no part in either side of Greek education ; to s Jew it meant one eh had had no training in the Rabbinic study of Scripture (cf. Jn 715), The term Dierne rather regarded a man’s present position. With a Greek it was the antithesis to πολιτικός; in the mouth of a Jew (who trans- literated it ΘΛ} it expressed the contrast between the man who could understand and take part in religion as conceived of by