2δ---36.
αὐτῷ περὶ αὐτῆς. Χειρὸς αὐτῆς !
αὐτοῖς.
ς
: καὶ ἀφῆκεν αὐτὴν 6
αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζοµένους” 33. καί ἡ πόλις ὅλη ἐπισυνηγμένη ἦν πρὸς τὴν θύραν.
32. Ὀψίας δὲ γενομένης, ὅτε
347 31. καὶ προσελθὼν ἤγειρεν αὐτήν, κρατήσας τῆς
} πυρετὸς εὐθέως.” καὶ διηκόνει ] ην. ky ge σ 4 BY 2. Acts
ἔδυ ὃ 6 ἥλιος, ἔφερον πρὸς δε
k here and 9 in ae iv.
40 (Gen.
oA: XxViii. 11)
ἐθεράπευσε πολλοὺς κακῶς ExovTas ποικίλαις vocois* καὶ δαιμόνια
πολλὰ ἐξέβαλε, καὶ οὖκ Hore λαλεῖν τὰ δαιμόνια, ὅτι ῄδεισαν αὐτόν. 35. Καὶ πρωὶ ἔννυχον ὅ λίαν ἀναστὰς ἐξῆλθε, καὶ ἀπῆλθεν eis
ἔρημον τόπον, κἀκεῖ προσηύχετο.
1 SSBL omit αυτης.
36. καὶ
lh ] Ἱκατεδίωξαν 6 αὐτὸν 67 ONT)
3ΑΝΒΟΙ, 33 al. omit ευθεως.
5 BD have εδυσε, which being used transitively by the Greeks was likely to be
corrected into ev by the ancient revisers.
4 For η wokts . .
δεννυχα in S$BCDL (modern editions).
«ην ΝΒΟΡΙ. 33 have ην ολη η πολις επεσυνηγµενη (Tisch.,
6 κατεδιωξεν in 398, which revisers would readily change into the plural.
Ἰ 9 ΒΤ, omit ο.
means of cure. Holtz. (H. C.) thinks Jesus took hold of her hand simply by way of greeting, and that the result was unexpected, Jesus thus discovering an unsuspected power.
Vv. 32-34. Cures on Sabbath evening (Mt. vili. 16, 17; Lk. iv. 40, 41).—Ver. 32. ὀψίας, etc.: exact indication of time by two phrases, on the arrival of evening when the sun set; evening a vague phrase = late afternoon, It was Sabbath, and the people would wait till sunset when Sabbath closed. Hence the double note of time. So most recent commentators, also Victor Ant. in Cramer’s Catenae (ἐπειδὴ ἐνόμιζον μὴ ἐξεῖναί τινι θεραπ- εύειν σαββάτῳ, τούτου χάριν τοῦ σαβ- Barov τὸ πέρας ἀνέμενον). Matthew and Luke divide Mark’s phrases between them. The first sufficed for Matthew because he says nothing of its being Sabbath. This instance of duality in expression in Mark has done service in connection with Griesbach’s hypothesis that Mark is made up from Matthew and Luke.—xakés ἔχοντας, such as were ailing, peculiar to Mark.—rovs δαιµονι- ζομένους: them specially, because of what happened in the synagogue.—Ver. 33. ὅλη ἡ ἡ πόλις, a colloquial exaggeration.— πρὸς τ. θύραν: the door of Peter’s house. Meyer thinks that in the interval Jesus had gone to His own house, and that it was there the people gathered. But does Mark’s gospel think of Jesus as having a residence in Capernaum? Weiss answers in the negative.—Ver.
34. πολλοὺς, many; not all? In Matthew many are brought and ail are healed.—¢re, allow, imperfect, as if from ἀφίω with augment on preposition, again in xi. 16; prorsus barbara (Fritzsche).— ὅτι ἤδεισαν α., because they knew Him. On the insight of demoniacs cf. at Mt. vili. 28 ff.
Vv. 35-30. Flight from Capernaum (Lk. iv. 42-44).—Ver. 35. ampwt, early, an elastic word, the last watch from three to six, defined more exactly by évvvya λίαν = much in the night, at the beginning of the watch, or at the dark hour before dawn. .—évvvxa is the neuter plural of ἔννυχος, nocturnal, used as an adverb (here οη]γ).--ἀναστὰς, etc.: He rose up, went out of Capernaum, went away to a desert, solitary place, and there engaged in prayer. It was a kind of flight from Capernaum, the scene of those remarkable occurrences; “‘ flight from the unexpected reality into which His ideal conception of His calling had brought Him,” Holtz., H.C. The real
‘reason of the flight was doubtless a
desire to preach in as many synagogues as possible before the hostility of the scribes, instinctively dreaded, had time to act obstructively. Jesus had a plan of a preaching tour in Galilee (vide ver. 38), and He felt He could not begin too soon. He left in the night, fearing opposition from the people.—Ver. 36. κατεδίωξεν: followed Him up; almost pursued Him as a fugitive; verb sin- gular, though more than one followed,