ᾱ----δ.
159
Λεββαῖος ὁ ἐπικληθεὶς Θαδδαῖος] 4. Σίµων ὁ Kavavirys,? καὶ ᾿Ιούδας 5
ἰσκαριώτης 6 καὶ * παραδοὺς αὐτόν.
i , . τεῖ to 5. Τούτους τοὺς δώδεκα ἀπέστειλεν 6 ᾿Ιησοῦς, παραγγείλας αὐτοῖς, Judas,
c again in
h. xxvi.
λέγων, “ Eis ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ 15; xxvii. a > » 4 ab, «εἰσέλθητε: 6. πορεύεσθε δὲ μᾶλλον πρὸς τὰ ἀπρόβατα τὰ * ἀπολω- ἆ δν xv. 24.
λότα *oikou Ισραήλ. ἤγγικεν ἡ βασιλεία τῶν οὗρανῶν.
2D has Λεββαιος (eos) alone.
8. ἀσθενοῦντας θεραπεύετε,
SB have Θαδδαιος alone.
7+ πορευόµενοι δὲ κηρύσσετε, λέγοντες, Ὅτι e Ch. xv. 24.
Acts ii. 36. Vii. 42.
The reading in T. R.
as above is simply a conflate reading combining the two by a connecting phrase,
«ο επικληθεις.
2 BCDL have Καναναιος, probably the true form.
$ o before loxap. in BDA.
formation based on an _ independent reliable source, or his interpretation of
‘the Hebrew word 129. The form
Kavavaios seems to be based on the idea that the word referred toa place. Jerome took it to mean ‘“‘of Cana,’ ‘“‘de vico Chana Galilaeae”’. Ιούδας 6 Ισκαριώτης: last in all the lists, as Peter is first. The epithet is generally taken as denoting the place to which he belonged: the man of Issachar (Grotius) ; but most render: the man of Kerioth (in Judah, Joshua xv. 25, Jer. xlviii, 41) ; in that case the one non- Galilean disciple. The ending, -ωτης, is Greek ; in Mark the Hebrew ending, -ωθ, is given.
Vv. 5-15. Instructions to the missioners. Ver. 5. Τούτουςτ. 808: These, the Twelve, Jesus sent forth, under the injunctions following (mapayyethas).—eis ὁδὸν ἐθ. μὴ ἀπέλθητε. This prohibition occurs in Matthew only, but there is no reason to doubt its authenticity except indeed that it went without saying. The very pro- hibition implies a consciousness that one day the Gospel would go the way of the Gentiles, just as Mt. v. 17 implies con- sciousness that fulfilling, in the speaker’s sense, would involve annulling.—odov ἐθνῶν, the way fowards (Meyer), the genitive being a genitive of motion (Fritzsche, Kuhner, § 414, 4), or a way within or of, parallel to πόλιν Σαμαρειτῶν in next clause.—eis π. Σαμ., not even in Samaria should they carry on their mission. The prohibition is _ total. -woAtv does not refer to the chief city (Erasrnus, Annot., metropolis) or to the towns as distinct from the rural parts through which at least they might pass (Grotius). It means any considerable -centre of population. The towns and -villages are thought of as the natural
sphere of work (ver. 11). The reason of the double prohibition is not given, but doubtless it lay in the grounds of policy which led Christ to confine His own work to Israel, and also in the crude religious state of the disciples.—Ver. 6. ἀπολωλότα, ‘‘the lost sheep,” an ex- pression consecrated by prophetic use (Jer. 1. 6, Swete’s ed., xxvii. 6), the epithet here first introduced, often occurring in Gospels, was used by Jesus not in blame but in pity. ‘ Lost” in His vocabulary meant “neglected” (ix. 36), in danger also of course, but not finally and hope- lessly given over to perdition, salvable if much needing salvation. The term is ethical in import, and implies that the mission had moral and religious improve- ment mainly in view, not mere physical benefit through healing agency; teaching rather than miraculous acts.—Ver. 7. πορευόµενοι κηρύσσετε, as ye go, keep preaching; participle and finite verb, both present. Preaching first in the Master’s thoughts, if not in the evangel- ist’s (νετ. τ).---ἤγγικεν 7 βασιλεία τ. ο.: the theme is, of course, the kingdom longed for by all, constantly on the lips of Jesus. The message is: It has come nigh to you and is here. Very general, but much more, it may be taken for granted, was said. The apprentice apostles could as yet make no intelligent theoretic statement concerning the King- dom, but they could teil not a little about the King, the Master who sent them, the chief object of interest doubtless for al! receptive souls. It was a house mission (not in synagogue) on which they were sent (ver. 12). They were to live as guests in selected dwellings, two in one, and two in another, for a time, and their preaching would take the form of familiar conversation on what they had seen and