THE ASCENT: FROM THE RIVER JORDAN TO THE MOUNT OF TRANSFIGURATION __________________________________________________________________
[3198] The common reading, House of fishes,' is certainly inaccurate. Its Aramaic equivalent would be probably {hebrew}. Tseida means literally hunting as well as fishing, having special reference to catching in a snare or net. Possibly, but not so likely, it may have been {hebrew} (Tsayyada), house of a snareer-huntsman, here fisher. It will be noticed, that we retain the textus receptus of St. Luke ix. 10.
[3199] Jos. War iii. 3. 5.
[3200] Jos. Ant. xviii. 2. 1.
[3201] I do not quite understand the reasoning of Captain Conder on this point (Handb. of the Bible, pp. 321, &c.), but I cannot agree with his conclusions.
[3202] St. John xii. 21; comp. i. 44; St. Mark vi. 45.
[3203] On the whole question comp. the Encyclopædias, Caspari u. s. pp. 81, 83; Baedeker (Socin), p. 267; Tristram, Land of Israel, p. 443 &c.
[3204] St. John v.
[3205] Professor Westcott notes, that the account of St. John could neither have been derived from those of the Synoptists, nor from any common original, from which their narratives are by some supposed to have been derived.
[3206] St. John vi. 4.
[3207] There is no valid reason for doubting the genuineness of these words, or giving them another meaning than in the text. Comp. Westcott, ad. loc.
[3208] St. Mark vi. 39.
[3209] Even those who hold such views assert them in this instance hesitatingly. It seems almost impossible to conceive, that a narrative recorded in all the four Gospels should not have an historical basis, and the appeal to the precedent of Elisha is the more inapt, that in common Jewish thinking he was not regarded as specially the type of the Messiah.
[3210] This seems the fair meaning of St. Mark vi. 31-33, comp. with St. Matt. xiv. 13.
[3211] St. Mark vi. 32 has it by (or rather in) the ship,' with the definite article. Probably it was the same boat that was always at His disposal, perhaps belonging to the sons of Jonas or to the sons of Zebedee.
[3212] St. Mark vi. 33.
[3213] St. Mark v. 1-16.
[3214] St. John vi. 3.
[3215] St. Matt. xiv. 14.
[3216] Canon Westcott supposes that a day of teaching and healing must be intercalated before the miracle of feeding,' but I cannot see any reason for this. All the events fit well into one day.
[3217] St. John vi. 4.
[3218] St. Mark vi. 34.
[3219] St. Mark vi. 34.
[3220] St. Luke ix. 11.
[3221] St. John vi. 6.
[3222] Comp. St. John xiv. 8, 9.
[3223] Comp. St. John vi. 9 with St. Matt. xiv. 17; St. Mark vi. 38; St. Luke ix. 13.
[3224] The expression in St. Mark vi. 35 is literally, a late hour,' ra poll.
[3225] Comp. Jos. Ant. xvi. 6. 2.
[3226] Orach Chajim 261.
[3227] St. Mark vi. 38.
[3228] St. John vi. 9.
[3229] Sotah. ii. 1.
[3230] Babha. B. 740 b.
[3231] {hebrew} Beza 16 a.
[3232] Ber. 40 a, near the middle.
[3233] Comp. Herzfeld, Handelsgesch. pp. 305, 306. In my view he has established the meaning of this name as against Lewysohn, Zool. d. Talm. pp. 255, 256, and Levy, Neuhebr. Wörterb. ii. 192 a.
[3234] St. John xxi. 9, 10, 13.
[3235] St. Matt. xiv. 19.
[3236] St. Mark vi. 39.
[3237] St. John vi. 10 .
[3238] sumpsia St. Mark vi. 39.
[3239] klisas, St. Luke ix. 14.
[3240] St. Mark vi. 40.
[3241] The literal rendering of prasi is garden-bed.' In Mark vi. 40, prasia prasia, garden-beds, garden-beds.' In the A. V. in ranks.'
[3242] Ber.46 a.
[3243] The expression is different from that used by the Synoptists; but in St. Matt. xv. 36, and in St. Mark viii. 6, the term is also that of thanksgiving, not blessing (echaristo, not elogo).