3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς Mapias,® ἀδελφὸς
‘ > > A c καὶ οὐκ εἰσὶν at ‘ ~ Καὶ ἐσκανδαλίζοντο ἐν αὐτῷ.
4- ἔλεγε δὲ ὅ αὐτοῖς 6 ᾿Ιησοῦς, '"Ὅτι οὐκ ἔστι προφήτης ἄτιμος, εἰ.
μὴ ἐν τῇ πατρίδι αὑτοῦ, καὶ ἐν τοῖς συγγενέσι ὃ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 5 5. Καὶ οὐκ ἠδύνατο ἐκεῖ οὐδεμίαν δύναμιν ποιῆσαι;ῖ εἰ
μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας, ἐθεράπευσε.
6. καὶ
a Ch. iii. 34 ἐθαύμαζε ὃ διὰ τὴν ἀπιστίαν αὐτῶν: καὶ περιῆγε τὰς κώµας " κύκλω
req.
διδάσκων.
1 Ῥος οτι . . . Ύινονται should stand και αι δυναμεις τοι. δια τ, Xo Ύινομεναι as in
The crude construction suits the mood of the speakers.
2 S$BCLA before Μαρ. have της, omitted to assimilate to following names.
ἔκαι αδελ. in NBCDLA.
§ συγγενενσιν αντου in BLZ (Tisch., W.H.).
4 ]ωσητος in BDLA 33.
5 kat ελεγεν in NBCDLA 33. 7 ποιησαι ovd. Suv. in SBCLA..
® Gavpacey in 34 Β (Tisch., W.H., text). Τ.Ε. as in CDL (W.H. margin).
able; therefore, the Sabbath coming round, He appeared in the synagogue, and spoke.—1é0ev τούτῳ ταῦτα: laconic ; comprehensive, vague question, covering the discourse just heard and all that had been reported to them about their towns- man, with the one word ταῦτα: such speech, such wisdom (τίς ἡ σοφία), such powers (δυνάµεις, not wrought there), in such a well-known person (τούτῳ).--- Ver. 3. ὁ τέκτων: avoided by Mt., who says the carpenter’s son: one of Mk.’s realisms. The ploughs and yokes of Justin M. (c. Trypho., 88) and the apocry- phal Gospels pass beyond realism into vulgarity.—éoxavSahilovro: what they had heard awakened admiration, but the external facts of the speaker’s connec- tions and early history stifled incipient faith ; vide notes on Mt.—Ver. 4. ἐν τοῖς συγγενεῦσιν a., among his kinsmen. This omitted in Mt., ἐν τῇ οἰκίᾳ a. covering it.—Ver. 5. οὐκ ἠδύνατο, etc., He was not able to do any mighty work, which is qualified by the added clause, that He placed His hands on a few ailing persons (ἀρρώστοις); quite minor cures, not to be compared with those reported in the previous chapter. For this statement Mt. substitutes: He did not there many mighty works.—Ver. 6. ἐθαύμασεν, etc. Jesus marvelled at the faith of the centurion, Nazareth sup- plied the opposite ground for astonish- ment. There Jesus found an amount of stupid unreceptivity for which His ex- perience in Decapolis and elsewhere had not prepared Him. It was the ne plus ultra in that line. This wonder Mt.
omits, merely noting the unbelief as. cause of the non-performance of miracles. We are to conceive of it as bringing: about this result, not by frustrating attempts at healing, but by not giving Jesus an opportunity. The people of Nazareth were so consistently unbeliev- ing that they would not even bring their sick to Him to be healed (Klostermann), and, as Euthy. Zig. remarks, it was not fitting that Jesus should benefit them against their will (οὐκ ἔδει βιαίως εὖερ- γετεῖν αὐτούς).
Vv. 60-13. Mission of the Twelve (Mt. x. 1-15, Lk. ix. 1-6).—Ver. 6b may either be connected with the fore- going narrative, when it will mean that Jesus, rejected by the Nazareans, made a teaching tour among the villages around (Fritzsche, Meyer), or it may be taken as an introduction to the following narrative = Jesus resumes the véle of a wandering preacher in Galilee (i. 38, 39) and associates with Himself in the work His disciples (Schanz, Weiss, Kloster- mann, εἴο.). This brief statement in Mark: and He went round about the villages in a circle teaching, answers to Matt. ix. 35-38, where the motive of the mission of the Twelve is more fully ex- plained.—Ver. 7. ἤρξατο, etc.: Jesus calling to Him (προσκαλεῖται, vide iii. 13) the Twelve began at length to do: what He had intended from the first (Weiss), viz., to send them forth as missioners (ἀποστέλλειν).---δύο δύο, two (and) two, Hebraic for κατὰ or ava δύο; two together, not one by one, a humane arrangement.—edidov, imperiect, as