345
21. Καὶ εἰσπορεύονται els Καπερναούμ.: καὶ εὐθέως τοῖς σάββασιν
εἰσελθὼν εἰς τὴν συναγωγήν, ἐδίδασκε.ὶ
22. καὶ ἐξεπλήσσοντο ἐπὶ
τῇ διδαχῇ αὐτοῦ: ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ
οὐχ ὡς οἱ γραμματεῖς.
23. Kat? ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος
¢ again in
"ἐν πνεύµατι ᾿ ἀκαθάρτῳ, καὶ ἀνέκραξε, 24. λέγων, “"Ea,® τί ἡμῖν Ch. v.z.
καὶ cot, ᾿Ιησοῦ Ναζαρηνέ;
ἦλθες ἀπολέσαι ἡμᾶς;
f same exp.
οἶδά σε τίς in John
ες cal ~ ” ~ vi. 69 ci, 6 ἅγιος τοῦ Θεοῦ. 25. Καὶ ἐπετίμησεν αὐτῷ 6 “Ingots, λέγων, (W.-H).
ἑεΦιμώθητι, καὶ ἔξελθε ἐξ αὐτοῦ.”
1 εισελθων . . . εδιδασκε (T.R.) is the reading of BD (W.H. text).
Ch. ix. 20,
26. Kat Somapdgav αὐτὸν τὸ © Tivis. 30. ο] ~ 267 > > ~ bh
πνεῦμα τὸ ἀκάθαρτον, καὶ κράξαν ὅ φωνῇ µεγάλη, ἐξῆλθεν ἐξ αὐτοῦ.
27. καὶ " ἐθαμβήθησαν πάντες, ὥστε συζητεῖν πρὸς αὐτούς,ῖ
h. x. 24, 32 (Wis- dom xvii. 3).
Some copies
omit εισελθων, and place εδιδασκε before εις τ. συν.; sO NL (Tisch., W.H., in
margin. Ws. retains, T.R.).
2 kat ενθυς in HBL 33; ευθυς left out because not understood.
% ea not in NBD,
It probably comes in from Lk. (iv. 34).
4 οιδαµεν in SLA (Tisch., W.H., in margin), οιδα in BCDZ—probably correct.
ὅ φωνησαν in NBL 33 (Tisch., W.H.).
6 απαντες in NBL; παντες in CDA al. 7 S8CDAZ have προς εαντους (W.H. marg.).
W.H., text. Ws.).
popular audience, would come more pro- perly under the head of kerygma than of didache,—Ver. 22. ἐξεπλήσσοντο : they were amazed; a strong word, several times in Mk. (Mt. vii. 28).--ὡς ἐξουσίαν ἔχων, etc.: a similar remark in Mt. vii. 29 (see notes there) appended to Sermon on Mount. Mk. gives no discourse, but only notes the impression made. “A poor substitute for the beautiful Sermon on the Mount” (Schanz). Doubtless, but let us be thankful for what we do get: a record of the impression made by Christ’s very first appearance in the synagogue, witnessing to a striking in- dividuality. Mk. omits much, and is in many ways a meagre Gospel, but it makes a distinctive contribution to the evangelic history in showing by a few vealistic touches (this one of them) the vemarkable personality of Fesus.
Vv. 23-28. The demoniac.—Ver. 23. εὐθὺς: almost = ἰδοὺ, Matthew’s word for introducing something important.— αὐτῶν, in theiy synagogue, i.e., the synagogue of the same men who had been surprised at Christ’s preaching. They are to get a new surprise, though one would have been enough for one day. Wealso get asurprise, tor nothing in Mark’s narrative thus far has prepared us to expect such an event as is reported. In his general sketch of the Galilean
NB have simply αντους (Tisch.,
ministry (iv. 23-25) Matthew combines the three features: preaching, teaching, and healing.—év π. a. = with an unclean spirit (Maldonatus, Holtz., H.C.), in the power of, possessed by, Meyer, Weiss, Keil, etc. An unclean spirit is Mark’s standing name for what Matthew com- monly calls δαίµων or δαιµόνιον.---Ψετ. 24. τί ἡμῖν καὶ oof; what to us and to Thee ? The diseased man speaks for the demon in him, and the demon speaks for the fraternity as all having one interest. For the phrase used in a similar sense vide τ Kings xvii. 1δ.---Ναζαρηνέ: first certain intimation (cf. ver. g) that Jesus belonged to Nazareth. The correspond- ing adjective in Matthew is Ναζωραῖος (ii. 23).--ἦλθες ᾱ. ἡ. may be either a question or an assertion, the sense of the whole passage being: Thou art come to destroy us, for I know well who Thou art —the Holy One of God (Fritzsche). The epithet, ἅγιος, applied to Jesus is in an- tithesis to dxafdp7w.—Ver. 25. φιμώθητι: vide at Mt. xxil. 12.—Ver. 26. σπαρά- αν, convulsing, throwing into a spasm. This reveals a characteristic of the malady under which the man suffered. He appears to have been an epileptic. The Gadarene demoniac was a madman. This was the final fit before recovery.— Ver. 27. ἐθαμβήθησαν: another strong word peculiar to Mark = they were