92
IVs
ree Ζαβουλὼν καὶ Νεφθαλείµ, 14. ἵνα πληρωθῇ τὸ ῥηθὲν διὰ “Hoatou - κ τοῦ προφήτου, λέγοντος, 15. “TH Ζαβουλὼν καὶ yy Νεφθαλείμ,
in- trans.). ν Ch. xi. 7,
- *68dv θαλάσσης πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν, 16. ὁ λαὸς ὁ καθήµενος ἐν σκότει ]
εἶδε φῶς µέγα, καὶ τοῖς καθηµένοις
20; xii. 1. ἐν χώρᾳ καὶ 'σκιᾷ θανάτου, pas " ἀνέτειλεν αὐτοῖς.'
Mk. iv. 1.
word vide Grimm's
17. ᾽Απὸ τότε " ἤρξατο ὁ Ιησοῦς κηρύσσειν καὶ λέγειν, “ Metavoeite- ἤγγικε γὰρ» ἡ βασιλεία τῶν οὐρανῶν. * παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδε δύο ἀδελφούς, Σίµωνα τὸν
18. Περιπατῶν δὲ ὁ Ιησοῦς!
w again xl λεγόμενον Πέτρον, καὶ “AvSpéay τὸν ἀδελφὸν αὐτοῦ, βάλλοντας I ν
αι. Cf. Acts x. 6.
1 gxoria, BD.
® dws before ade in ΝΒΟΣ (W.H.).
* The Syr. Sin. and Cur. omit µετανοειτε before ηγγικε. {ο |. found in ELA; omit ΜΒΟΏ (beginning of a new lesson).
Capernaum is not formally noted in the other Gospels, but Capernaum appears in all the synoptists as the main centre of Christ's Galilean ministry. — τὴν παραθαλασσίαν, etc. : sufficiently defined by these words, “on the sea (of Galilee), on the confines of Zebulun and Naphthali”. Well known then, now of doubtful situation, being no longer in existence. Tel Haim and Khan Minyeh eompete for the honour of the site. The evangelist describes the position not to satisfy the curiosity of geographers, but to pave the way for another prophetic reference.
Vv. 14-16. Jesus chose Capernaum as best suited for His work. There He was in the heart of the world, in a busy town, and near others, on the shore of a sea that was full of fish, and on a great international highway. But the evan- gelist finds in the choice a fulfilment of prophecy—tva πληρωθῃ. The oracle is reproduced from Is. viii. 22, ix. 1, freely following the original with glances at the Sept. The style is very laconic: land of Zebulun and land of Naphthali, way of the sea (ὁδὸν absolute accusative for
Ty = versus, vide Winer, § 23),
7.7 Galilee of the Gentiles, a place where races mix, a border population. The clause preceding, “ beyond Jordan,” is not omitted, because it is viewed as a reference to Peraea, also a scene of Christ’s ministry—Ver. 16. ἐν σκοτίφᾳ: the darkness referred to, in the view of the evangelist, is possibly that caused by the imprisonment of the Baptist (Fritzsche). The consolation comes in the form of a greater light, φῶς péya,
eat, even the greatest. The thought is emphasised by repetition and by enhanced description of the benighted situation of those on whom the light arises: ‘“‘in the very home and shadow of death”; highly graphic and poetic, not applicable, however, to the land of Galilee more than to other parts of the land ; descriptive of misery rather than of sin.
Ver. 17. ἀπὸ τότε . . . κηρύσσειν. After settling in Capernaum Jesus began to preach, The phrase ἀπὸ τότε offends in two ways, first as redundant, being implied in ἤρξατο (De Wette); next as not classic, being one of the degeneracies ofthe κοινή. Phrynichus forbids ἐκ rére, and instructs to say rather ἐξ ἐκείνον (Lobeck’s ed., p. 45).--κηρύσσειν, the same word as in describing the ministry of the Baptist (iii. 1). And the message is the same—Meravoeire, etc. “' Repent, for the kingdom of heaven is at hand.” The same in word but not in thought, as will appear soon. It may seem as if the
ev ist meant to represent Jesus as simply taking up and continuing the arrested ministry of the Baptist. He
was in form and to outward appearance, but not in spirit. From the very first, as has been seen even in connection with the baptism, there was a deep- seated difference between the two preachers. Even Euthy. Zig. under- stood this, monk though he was. Repent, he says, with John meant ‘‘in so far as ye have erred” =amendment; with Jesus, “from the old to the new” (ἀπὸ τῆς παλαιᾶς ἐπὶ τὴν καινήν) =a change from within. For the evangelist this was the absolute beginning of Christ’s