v Mk. viii. 2
ὤμιραι. ἐδόξασαν τὸν Θεὸν σραήλ.
32. Ὁ δὲ ᾿Ιησοῦς προσκαλεσάµενος.
true read- τοὺς μαθητὰς αὐτοῦ etme, “Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη:
ing as
here). Ο/. 7 ἡμέρας 1 tpets προσµένουσί por, καὶ οὐκ ἔχουσι τί φάγωσι. καὶ
Lk. 1x. 28,
for const.
a 55
w Mk. viii, 33, Καὶ λέγουσιν αὐτῷ ot μαθηταὶ αὐτοῦ, “Πόθεν ἡμῖν ἐν ἐρημία
2. Acts
{ος ” an « ά ” Xr a May Xi. 23; αρτοι τοσουτοι, ωστε Χορτασαι οχλον τοσουτον;
Tim. v. 5. αὐτοῖς 6 ᾿Ιησοῦς, ““Πόσους ἄρτους ἔχετε;
x Mk. viii. 3. rn y Mk. viii.7. καὶ ὀλίγα 7 ἰχθύδια. z Mk. vi. 40
34. Καὶ λέγει Οἱ δὲ εἶπον, “ Ἑπτά,
35. Καὶ ἐκέλευσε τοῖς ὄχλοις 5 * ἀναπεσεῖν
4 . ε + (absol.); ἐπὶ τὴν γῆν: 36. καὶ λαβὼν ΄ τοὺς ἑπτὰ ἄρτους καὶ τοὺς ἰχθύας,5
viii. 6
(ἐπὶτῆς γ.). εὐχαριστήσας ἔκλασε, καὶ ESwxe® τοῖς μαθηταῖς αὐτοῦ, οἱ δὲ
Lk. xi. 37 ; (Ξ ἀνακλίνομσι). John xxi. 20 al.
1 ημεραι in most uncials. obviously a grammatical correction.
$$ and Origen have the accus. (ηµερας Τ.Ε.),
299B omit avtov. 3 For εκελ. τοις ox. NBD have παραγγειλας τω οχλω.
4 For και λαβων SBD have ελαβε. δ εδιδου in NBD.
30. χωλούς, etc.: the people wanted healing, not teaching, and so brought their sick and suffering to Jesus.—é€p- ριψαν: they threw them at His feet either in care-free confidence, or in haste, because of the greatness of the number. Among those brought were certain classed as κυλλούς, which is usually interpreted “bent,” as with rheumatism. But in xviii. 8 it seems to mean ‘“ mutilated”’. Euthy. takes κυλλοὶ = οἱ ἄχειρες, and Grotius argues for this sense, and infers that among Christ’s works of healing were restorations of lost limbs, though we do not read of such anywhere else. On this view ὑγιεῖς, ver. 31, will mean ἀρτίους, integros.—Ver. 31. λαλοῦντας: this and the following participles are used substantively as objects of the verb βλέ- ποντας, the action denoted by the parti- ciples being that which was seen.— ἐδόξασαν τ. θ. Ἰσραήλ. The expression suggests a non-Israelite crowd and seems to hint that after all for our evangelist Jesus is on the east side and in heathen territory. But it may point back to ver. 24 and mean the God who conferred such favours on Israel as distinct from the heathen (Weiss-Meyer). Reh
Vv. 32-38. Secoyd feeding (Mk. viii. 1-9).—Ver. 32. omdayxvilopat, with ἐπὶ as in xiv. 14, Mk. viii. 2, with περὶ in ix. 36. In the first feeding Christ’s com- passion is moved by the sickness among the multitude, here by their hunger.— ἡμέραι τρεῖς: that this is the true reading is guaranteed by the unusual construction, the accusative being what one expects.
5 $8BD insert και before ευχαριστησας. TS&SBD omit αυτου.
The reading of D adopted by Fritzsche, which inserts elot καὶ after τρεῖς, though not to be accepted as the true reading, may be viewed as a solution of the problem presented by the true reading
vide Winer, § 62, 2.--νήστεις, fasting (vm, ἐσθίω similar to νήπιος from vq, ἔπος), here and in parallel text in Mk. only. The motive of the miracle is not the distance from supplies but the ex- hausted condition of the people after staying three days with Jesus with quite inadequate provision of food. Mk. states
that some were far from home (viii. 3), -
implying that most were not. But even those whose homes were near might faint (ἐκλυθῶσι, Gal. vi. ϱ) by the way through long fasting.—Ver. 33. τοσοῦτοι, ὥστε χορτάσαι. ὥστε with infinitive may be used to express a consequence involved in the essence or quality of an object or action, therefore after τοσοῦτος and similar words ; vide Ktihner, § 584, 2, aa. —Ver.34. πόσους ἄρτους: the disciples have larger supplies this time than the first, after three days, and when the supplies of the multitude are exhausted: seven loaves and several small fishes.— Ver. 36. ἐὐχαριστήσας, a late Greek’ word (‘‘does not occur before Polybius in the sense of gratias agere’’—Camb. N. T.), condemned by Phryn., who enjoins χάριν εἰδέναι instead (Lobeck, Ρ. 18). Elsner dissents from the judg- ment of the ancient grammarians, citing instances from Demosthenes, etc.—Ver. 37. ἕπτά σπνρίδας: baskets different in number and in name. Hesychius