1I—19. ΕΥΑΓΓΕΛΙΟΝ 141 adtois.! 16. °’Opias δὲ γενομένης προσήνεγκαν αὐτῷ δαιµονιζο- Ὁ rere. µένους πολλούς: καὶ ἐξέβαλε τὰ πνεύματα λόγω, καὶ πάντας τοὺς ο ων κακῶς ἔχοντας ἐθεράπευσεν" 1]. ὅπως πληρωθῇ τὸ ῥηθὲν διὰ xxv 57, ‘Hoatov τοῦ προφήτου, λέγοντος, ΄Αὐτὸς τὰς } ἀσθενείας ἡμῶν 3nd ο. ἔλαβε, καὶ τὰς νόσους ἐβάστασεν.᾽ plan σα
18. ᾿Ιδὼν δὲ 6 ᾿Ιησοῦς πολλοὺς ὄχλους” περὶ αὐτόν, ἐκέλευσεν xxviii 9. I im.
ἀπελθεῖν * cis τὸ 4 πέραν.
19. καὶ προσελθὼν els γραμματεὺς εἶπεν ν. 23. in Mt. and Mk. (ver. 28, Ch. xiv. 22.
q phr. freq. MK. iv. 35 αἰ.).
laure in S$BCE al. αντοις (in LA) has come in from parall. 2B has οχλον; δὴ οχλους, which once introduced was enlarged into πολλους οχλους (Ν ΟΙ.ΔΣ αἰ.), not a usual expression in Mt.
imply a serious attack, but vide Luke iv. 38.—Ver. 15. ἤὔψατο. He touched her hand ; here to cure, in Mark to raise her πΡ.---ἠγέρθη, διηκόνει: she rose up at once and continued to serve at the meal ; all present but Jesus only referred to here (ait, plural in Mark, but in- appropriate here). Not only the fever but the weakness it causes left her. “Ordinarily a long time is required for recovery, but then all things happened at once” (Chryst., Hom. xxvii.). Nota great miracle or interesting for anything said; but it happened at an early time and in the disciple circle; Peter the informant; and it showed Christ’s sympathy (ver, 17), the main point for Mt.
Vv. 16-17. Events of that Sabbath evening (Mark i. 32-34; Luke iv. 4Ο, 41). A general statement, which, after iv. 23 f., might have been dispensed with ; but it is in the source (Mark) in the same context, and it gives our evangelist a welcome opportunity of quoting a pro- phetic text in reference to Christ’s heal- ing work. Ver. 16. Ὀψίας yevouevys: vague indication of time on any day, but especially a Sabbath day. There were two evenings, an early and a late (Ex. xxx. 8). Which of them was it; before or after sunset? Mark is more exact.— δαιµον. πολλούς: why a crowd just then, and why especially demoniacs brought to be healed? For explanation we must goto Mark. The preaching of Jesus in the synagogue that Sabbath day, and the cure of a demoniac (Mark i. 21-28), had created a great sensation, and the result is a crowd gathered at the door of Peter’s house at sunset, when the Sabbath ended, with their sick, especially with demoniacs.—Ver. 17. Prophetic cita- tion, apposite, felicitous ; setting Christ’s healing ministry in a true light; giving prominence not to the thaumaturgic but
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to the sympathetic aspect; from the Hebrew original, the Sept. making the text (Is. lili. 4) refer to sin. The Hebrew refers to sicknesses and pains. It is useless to discuss the precise mean- ing of ἔλαβεν and ἐβάστασεν: took and bore, or took and bore away ; subjective or objective? The evangelist would note, not merely that Jesus actually did remove diseases, but that He was minded to do so: such was His bent.
Vv. 18-34. Excursion to the eastern shore with its incidents (Mark iv. 35—v. 20; Luke viii. 22-39). These narratives make a large leap forward in the history. As our evangelist is giving a collection of healing incidents, the introduction of wy. 18-22, disciple interviews, and even of vv. 23-27, a natuve miracle, needs an explanation. The readiest is that he found these associated with the Gadara incident, his main concern, in his source or sources, the whole group in the Apos- tolic Document (so Weiss). We must not assume a close connection between § 18-22 and the excursion to the eastern shore. Luke gives the meeting with the scribe, etc.. a different setting. Possibly neither is right. The scribe incident may belong to the excursion to the north (xv. 21).
Ver. 18. ᾿Ιδὼν . . « περὶ αὐτόν. The evangelist makes a desire to escape from the crowd the motive of the journey. This desire is still more apparent in Mark, but the crowd and the time are different. The multitude from which Jesus escapes, in Mark’s narrative, is that gathered on the shore to hear the parable-discourse from a boat on the lake.—éxéXevorev ἀπελθεῖν. Grotius thinks this elliptical for: ἐκέλευσε πάντα ἐτοι- µάσαι εἷς τὸ ἀπ. Beza renders: indixit profectionem = He ordered departure. τοὺς µαθητάς is understood, not men-