176
ὑγιὴς ἀπὸ τῆς µάστιγός cou.”
Vv.
35. Ἔτι αὐτοῦ λαλοῦντος, ἔρχονται
ἀπὸ τοῦ ἀρχισυναγώγοψ, λέγοντες, “"Ὅτι ἡ θυγάτηρ σου ἀπέθανε:
τί ἔτι σκύλλεις τὸν διδάσκαλον;
36. Ὁ δὲ ᾿Ιησοῦς εὐθέως 1
ἀκούσας 3 τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ, “My
i Ch. xv.32; φοβοῦ, µόνον ! πίστευε. Xvi. 16, 17 (absol.).
ἀδελφὸν ᾿Ιακώβου.
37. Καὶ οὐκ ἀφῆκεν οὐδένα αὐτῷ 3 συνακολουθῆσαι, εἰ μὴ Métpov* καὶ ᾽Ιάκωβον καὶ Ἰωάννην τὸν 38. καὶ ἔρχεται ὅ eis τὸν οἶκον τοῦ ἀρχισυνα-
/1 Cor. xiii. γώγου, καὶ θεωρεῖ θόρυβον,ὃ κλαίοντας καὶ / ἀλαλάζοντας πολλά. bMtie 23.39. καὶ εἰσελθὼν λέγει αὐτοῖς, “Ti Ἐθορυβεῖσθε καὶ κλαίετε;
Acts xvii. ς 5; xx. Io, TO
αὐτοῦ.
παιδίον οὐκ ἀπέθανεν, ἀλλὰ καθεύδει.
40. Καὶ κατεγέλων
ὁ δὲἹ ἐκβαλὼν ἅπανταςὃ παραλαμβάνει τὸν πατέρα τοῦ
παιδίου καὶ τὴν µητέρα καὶ τοὺς μετ αὐτοῦ, καὶ εἰσπορεύεται ὅπου
1 Omit ευθεως ΝΕ ΓΙ:Δ.
2 παρακουσας in ΝΒΙ:Δ, changed into ακουσας because not understood.
3 per αντον in SBCLA.
4 rov before Π. in SBCA, omitted to conform with lak. lway. δ ερχονται in $,ABCDA, changed into ερχεται to agree with θεωρει (LE al.)
6 και before κλαιοντας in many uncials. 8 wavtas in RRABCLAS ai.
7 avros Se in NBCDLA 33.
benefit recalled by an offended bene- factor disapproving her secrecy and her bold disregard of the ceremonial law.— πᾶσαν τὴν ἀλήθειαν, the whole truth, which would include not only what she had just done, but her excuse for doing it—the pitiful tale of chronic misery. From that tale impressively told, heard by disciples, and not easily to be for- gotten, the particulars in ver. 26 were in all probability derived.—Ver. 34. The woman had already heard the fame of Jesus (ver. 27). From what Jesus said to her she would for the first time get some idea of His exquisite sympathy, delicately expressed in the very first word: θύγατερ, daughter, to a mature woman, probably not much, if at all, younger than Himself! He speaks not as man to woman, but as father to child. Note how vivid is Mark’s story com- pared with the meagre colourless version of Με! A lively impressionable eye- witness, like Peter, evidently behind it. Vv. 35-43. The story of Fairus’ daughter resumed.—Ver. 35. ἀπὸ τ. ἀρχισ., from the ruler of the synagogue, i.e., from his house, as in A.V. (ἀπὸ τῆς οἰκίας τ. σ., Euthy.). The ruler is sup- posed to be with Jesus all the time.— Ver. 36. παρακούσας: might mean to disregard, as in Mt. xviii. 17 (with genitive). So Meyer; but here probably
D omits.
it means overhearing a word not spoken directly to Him. The two senses are quite compatible. Jesus might overhear what was said and disregard its import, i.é., act contrary to the implied sugges- tion that nothing could now be done in the case. The latter He certainly did — πίστευε, present, continue in a believing mood, even in presence of death.—- Ver. 37. συνακολουθῆσαι: here with µετά, in xiv. 51, and Lk. xxiii. 49 with dative.—rév Πέτρον, etc., Peter, James, and John; earliest trace of preference within the disciple-circle. Not in Mt., but followed by Lk. The three chosen to be witnesses of a specially remarkable event. Perhaps the number of disciples was restricted to three not to crowd the house.—Ver. 38. θεωρεί: what was going on within the house appealed to both eye and ear; here the scene is described from the spectacular side—a multitude of people seen making a con- fused din (θόρνβον), in which sounds of weeping and howling without restraint (πολλά) are distinguishable.—xat after θόρυβον is epexegetic, and κλαίοντας and ἀλαλάζοντας special features under it as a general. Flute playing (Mt. ix. 23) not referred to.—Ver. 40. κατεγέλων: this the point of the story for the evangelist, thinks Weiss, hence related after the demoniac—common link, the unbelief of