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‘er€Onne! τῷ Σίµωνι ὄνομα 7 Πέτρον" 17. καὶ ᾿Ἰάκωβον τὸν τοῦ ‘here and in
Ζεβεδαίου, καὶ Ιωάννην τὸν ἀδελφὸν τοῦ ᾿Ιακώβου: καὶ ἐπέθηκεν αὐτοῖς ὀνόματα Βοανεργές,Σ 6 ἐστιν, Υἱοὶ βροντῆς ' 18. καὶ ᾿Ανδρέαν, καὶ Φίλιππον, καὶ Βαρθολομαῖον, καὶ Ματθαῖον, καὶ Θωμᾶν, καὶ
ver. 17 only in sense of adding a name.
᾿Ιάκωβον τὸν Tou ᾽Αλφαίου, καὶ Θαδδαῖον, καὶ Σίμωνα τὸν Kavavitny,* .
Ig. καὶ Ιούδαν Ισκαριώτην,ὃ ὃς καὶ παρέδωκεν αὐτόν. Καὶ ἔρχονται 6 εἲς οἶκον: 20. καὶ συνέρχεται πάλιν Ἰ ὄχλος, ὥστε μὴ δύνασθαι αὐτοὺς µήτεξὃ ἄρτον Φαγεῖν.
1 the phrase here only in N.T. (1 Macc. 1. 17 ; xiii.
21. καὶ dxovcavtes? ol 52),
1 Το και επέθηκε SBCA prefix και εποιησε τους δ.; a probable reading, vide below.
2 ovopa τω Σιµονι in NBCLA. * Καναναιον in S$ BCDLA 33 it. vulg.
3 Βοανηργες in NABCLA? 33. 5 Ισκαριωθ in NBCLA 33.
6 ερχεται ἵπ NB. The plural (T.R.) is a correction. 7 9 before οχλος in BDA (W.H. bracketed). 8 pyre in CDE (Tisch.). pyde in BLA 33 (W.H.).
appointed as the Twelve—the following persons, the twelve names mentioned being the object of ἐποίησε, and τοὺς &. being in apposition.—Mérpov is the first name, but it comes in very awkwardly as the object of the verb ἐπέθηκε We must take the grammar as it stands, content that we know, in spite of crude construction, what is meant. Fritzsche (after Beza, Erasmus, etc.) seeks to rectify the construction by prefixing, on slender critical authority, πρῶτον Σίμωνα, then bracketing as a parenthesis «ai ἐπέθηκε . . . Πέτρον = first Simon (and He gave to Simon the name Peter).—
Ver. 17. Boavepyés = wry) 13 as
pronounced by Galileans; in Syrian = sons of thunder; of tumult, in Hebrew. Fact mentioned by Mk. only. Why the name was given not known. It does not seem to have stuck to the two disciples, therefore neglected by the other evan- gelists. It may have been an innocent pleasantry in a society of free, unre- strained fellowship, hitting off some peculiarity of the brothers. Mk. gives us here a momentary glimpse into the inner life of the Jesus-circle—Peter, whose new name did live, doubtless the voucher. The traditional interpretation makes the epithet a tribute to the eloquence of the two disciples (διὰ τὸ µέγα καὶ διαπρύσιον ἠχῆσαι τῇ οἰκουμένῃ τῆς θεολογίας τὰ δόγματα. Victor Ant.). —Ver.18. Ματθαῖον. One wonders why Mk. did not here say: Levi, to whom He gave the name Matthew. Or did this disciple get his new name inde- pendently of Jesus? This list of names shows the importance of the act of
selecting the Twelve. He gives the names, says Victor Ant., that you may not err as to the designations, lest any one should call himself an apostle ‘iva μὴ ὁ τυχὼν εἴπῃ ἀπόστολος γεγονέναι).
Vv. τοὺ-21. The friends of Fesus think Him out of His senses ; peculiar to Mk. One of his realisms which Mt. and Lk. pass over in silence.—Ver. ΤΟΡ. καὶ ἔρχεται els οἶκον, and He cometh home (“‘nach Haus,’’ Weizs.) to house-life as distinct from hill-life (εἰς τὸ ὄρος, ver. 13). The formal manner in which this is stated suggests a sojourn on the hill of appreciable length, say, for some days. How occupied there? Probably in giving a course of instruction to the disciple-circle ; say, that reproduced in the ‘“*Sermon on the Mount” = the “Teaching on the Hill,” vide intro- ductory notes on Mt. v.—Ver. 20. The traditional arrangement by which clause b forms part of ver. 19 is fatal to a true conception of the connection of events. The R. V., by making it begin a new section, though not a new verse, helps intelligence, but it would be better still if it formed a new verse with a blank space left between. Some think that in the original form of Mk. the Sermon on the Mount came in here. It is cer- tainly a suitable place for it. In accord- ance with the above suggestion the text would stand thus :—