346
” - λέγοντας, “ Τί ἐστι τοῦτο ;
ΚΑΤΑ ΜΑΡΚΟΝ νὰ
τίς ἡ διδαχὴ ἡ καινὴ αὕτη, ὅτι] κατ
’ nw ”~ ἐξουσίαν καὶ τοῖς πνεύµασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὕπα-
, 2A 2 κουουσιν QUTW ;
28. ᾿Εξῆλθε SE? ἡ ἀκοὴ αὐτοῦ εὐθὺς ὃ cis ὅλην τὴν περίχωρον τῆς Γαλιλαίας.
20. Καὶ εὐθέως ἐκ τῆς συναγωγῆς ἐξελθόντες, ἦλθον εἰς τὴν
, , jhereand in οἰκίαν Σίμωνος καὶ ᾿Ανδρέου, μετὰ ᾿Ιακώβου καὶ Ἰωάννου.
Mt. viii.
πενθερὰ Σί έ 14. ρὰ Σίμωνος κατέκειτο
πυρέσσουσα.
30. ἡ δὲ καὶ εὐθέως λέγουσιν
1 The scribes have flattened the text here into commonplace, and left only one
cause of wonder instead of two.
The true reading, because realistic, true to life, is
doubtless that of BBL: διδαχη καινη κατ εξουσιαν και, in which κατ εξ. may be joined either to what goes before or to what follows.
2 kau εξηλθεν in SBCDLAZ 33.
° BCL add πανταχον after evOus. It may have fallen out by similar ending (αντου).
4 εξελθων ηλθεν in BDZ old Latin verss. (W.H. marg.).
by SACL (Tisch.).
astonished, i.e., at the sudden and com- plete recovery. They saw at a glance that the attack had not run its usual course.—@ore with the infinitive here expressing result.—ov{nretv, to seek together; in N. T. tropical = to inquire of one another, to discuss. The word occurs several times in Ματζ.---τί ἐστι τοῦτο; The question refers to the whole appearance of Jesus in the synagogue that day. One surprise following close on another provoked wondering inquiry as to the whole phenomenon. The words following state the twofold ground of their astonishment: (1) διδαχὴ καινή «at ἐξουσίαν, a style of teaching new as to authoritativeness (entirely different from the familiar type of the scribes) ; (2) καὶ τοῖς πνεύµασι τοῖς ἀκαθάρτοις ἐπιτάσσει, etc., also He commandeth the unclean spirits so that they obey Him. Both equally unlooked for: the former a moral miracle, the latter a physical; both revealing an imperial spirit exercising sway over the minds and bodies of men.—Ver. 28. ἡ akon, the report, as in Mt. xiv. 1, xxiv. 6.— εὐθὺς, expressive of the lightning speed with which rumour travels = πανταχοῦ = πανταχοῖ, in every direction.—eis ὅλην τ. π. τ. Γαλ. α vague phrase suggestive of a wide range of circula- tion, even beyond the boundaries of Galilee. But that can hardly be meant. Recent interpreters take it as meaning that the fame spread into the Galilean environment of Capernaum, along the lake north and south, and back into the hill country. : [
Similarity at certain points in this incident to the story of the Gadarene
The T.R. is supported
demoniac, especially in the deprecatory speech (ver. 24, Mt. viii. 29), has suggested the hypothesis of borrowing on one side or other. Keim thinks this not a real history but an acted pro- gramme, like the change of water into wine in John ii., and like the preaching programme in Lk. iv. (L. ., ii. 165, 203), a mere duplicate of the Gadara story. Weiss thinks the words spoken by the demoniac (ver. 34) are borrowed from that story, and that Mark repro- duces the features with which Peter was wont to describe such cases. The life- like reflections of the spectators (ver. 27) powerfully witness for the reality of the occurrence.
Vv. 29-31. Cure of Peter’s mother-in- law (Mt. viii. 14, 15; Lk. iv. 38, 39).— ἐξελθόντες ἦλθον: even if the reading of B (participle and verb singular) be the true one, as it probably is just because the more difficult, the implied fact is that Jesus left the synagogue accom- panied by His disciples, probably all four, Simon and Andrew as well as James and John. Jesus came from the synagogue to the house of Simon and Andrew, with them, and with James and John.—Ver. 30. πυρέσσουσα (same word in Matthew), fevered, or feverish, doubtless a common occurrence in the damp, marshy flats by the lake.—Aéyovor αὐτῷ π. α., forthwith they tell Him about her, not necessarily as expecting Him to heal her, but to account for her absence, or as one naturally tells a friend of family troubles.—Ver. 31. Ἅἤγειρεν, etc., He took hold of her hand and so raised her up, the cure taking place simultaneously. In Matthew the touch (Πψατο) is the