93
k with τινα πος * γονυπετῶν adTa,! καὶ λέγων, 15. “Κύριε, ἐλέησόν µου τὸν υἱόν,
here (W.
H.) and in ὅτι σεληνιάζεται καὶ κακῶς πάσχει 1: πολλάκις γὰρ πίπτει εἰς τὸ . X. Π
Mk. x. 17; with ἔμπροσθέν
τινος, Ch. μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι.’
XXVii. 29.
wip, καὶ πολλάκις eis τὸ ὕδωρ.
16. καὶ προσήνεγκα αὐτὸν τοῖς 17. Απο
1 Phil. ii. 15. κριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπεν, '"Ὦ γενεὰ ἄπιστος καὶ | διεστραµµένη,
(Deut.
XXXii. 5). m Mk. ix. 19.
Lk. ix. 41. BOL αὐτὸν OSE.”
2 Cor. xi
ἕως πότε ἔσομαι pel ὑμῶν ὃ
3 ἕως πότε "' ἀνέξομαι ὑμῶν; φέρετέ 18. Καὶ ἐπετίμησεν αὐτῷ ὅ ᾿Ιησοῦς, καὶ ἐξῆλθεν
19. Eph. ἀπ᾿ αὐτοῦ τὸ δαιµόνιον, καὶ ἐθεραπεύθη 6 παῖς ἀπὸ τῆς ὥρας ἐκείνης.
iv. 2. Col.
iii. 13 (all ΤΟ.
with gen., ¢¢ accus. more
common
ον : κ inclassics). εἶπεν ὃ αὐτοῖς, “ Aca τὴν ἀπιστίαν © ὑμῶν.
1 αυτον in nearly all uncials. previous avTw.
Διατί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν adtd;”
Τότε προσελθόντες οἱ μαθηταὶ τῷ ᾿Ιησοῦ κατ ἰδίαν εἶπον,
20. Ὁ δὲ “Ingots * ἁμὴν γὰρ λέγω ὑμῖν,
avtw is a “mechanical repetition’ (Weiss) of the
2 eye. in NBLZ; as the more usual word it is to be suspected. W.H. introduce
it with hesitation. μεθ υΌµων εσοµαι in $BCDZ 33. 5 SSBD 33, etc., have λεγει.
* SBD 33, omit Ingovs.
8 ολιγοπιστιαν in 3 Β cursives, and adopted by most editors, though απιστιαν in CD and other uncials, as involving a severer reflection, has much to recommend
it. The tendency would be to tone down.
the moon (cf. iv. 24).—KaK@s πάσχει (ἔχει W. H. text), good Greek. Raphel (Annot.) gives examples from Polyb.= suffers badly.—Ver. 16. τοῖς μαθηταῖς: the nine left behind when Jesus and the three ascended the Mount. The fame of Jesus and His disciples as healers had reached the neighbourhood, wherever it was. —ov« ἠδυνήθησαν: the case baffled the men of the Galilean mission.—Ver. 17. ὦ γενεὰ: exclamation of impatience and disappointment, as if of one weary in well-doing, or averse to such work just then. Who are referred to we can only conjecture, and the guesses are various. Probably more or less all pre- sent: parent, disciples, scribes (Mk. ix. 14). Jesus was far away in spirit from all, lonely, worn out, and longing for the end, as the question following (ἕως πότε, etc.) shows. It is the utterance of a fine-strung nature, weary of the dul- ness, stupidity, spiritual imsuscepti- bility (ἄπιστος), not to speak of the moral perversity (διεστραμµένη) all around Him. But we must be careful not to read into it peevishness or un- graciousness. Jesus had not really grown tired of doing good, or lost patience with the bruised reed and smoking taper. The tone of His voice, gently reproachtul, would show that. Perhaps the complaint was spoken in an undertone, just audible to those near,
and then, aloud: φέρετέ pou: bring him to me, said to the crowd generally, there- fore plural.—Ver. 18, τὸ δαιµόνιον: the first intimation in the narrative that it is a case of possession, and a hint as to the genesis of the theory of possession. Epilepsy presents to the eye the aspect of the body being in the possession of a foreign will, and all diseases with which the notion of demoniacal possession was associated have this feature in common. εν Judaeis usitatissimum erat morbos quosdam graviores, eos _ praesertim, quibus vel distortum est corpus vel mens turbata et agitata phrenesi, malis spiritibus attribuere.” Lightfoot, Hor. Heb., ad loc. The αὐτῷ after ἐπετί- µησεν naturally refers to the demon. This reference to an as yet unmentioned subject Weiss explains by the influence of Mk.
Ver. 19. kar ἰδίαν: the disciples have some private talk with the Master as to what has just Παρρεπεά.---διατί οὐκ ἠδυνήθημεν: the question implies that the experience was exceptional ; in other words that on their Galilean mission, and, perhaps, at other times, they had possessed and exercised healing power.—Ver. 20. διὰ τὴν ὀλιγοπιστίαν, here only, and just on that account to be preferred to ἀπιστίαν (T. R.); a word coined to express the fact exactly: too little faith for the occasion (cf. xiv. 31),