380
¢ 1 Cor, iii.
14. Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρώδης, (5 φανερὸν yap © ἐγένετο τὸ
13; Xiv. be 25. Phil. ὄνομα αὐτοῦ,) καὶ edeyer,! “΄ Ὅτι Ιωάννης ὁ βαπτίζων ἐκ νεκρῶν μ γ νη ρ
. 13. , κ 3 a ε h vide Mt. ἠγέρθη,: καὶ διὰ τοῦτο " ἐνεργοῦσιν αἱ δυνάµεις ἐν αὐτῷ.
χιν. 4.
ἐστίν, 44 ὡς εἲς τῶν προφητῶν.”
“Or. ὃ ὃν ἐγὼ ἀπεκεφάλισα ἐκ νεκρῶν.” 7
ἔλεγον, “Ὅτι Ἡλίας ἐστίν
a 35
15. Άλλοι 5 ἄλλοι δὲ ἔλεγον, “΄ Ὅτι προφήτης 16. ᾽Ακούσας δὲ ὁ Ἠρώδης εἶπεν,ὃ
Ἰωάννην, οὗτόςἸ ἐστιν: αὐτὸς ἠγέρθη 17. Αὐτὸς γὰρ ὁ Ἡρώδης ἀποστείλας ἐκράτησε τὸν
Ἰωάννην, καὶ ἔδησεν αὐτὸν ἐν TH® Φφυλακῇ, διὰ Ἡρωδιάδα τὴν
γυναῖκα Φιλίππου τοῦ
1 So in ΜΑΟΙ. ΔΣ (Tisch., W.H., margin).
2 εγηγερται εκ νεκρων in SBDLA 33. ’ Many uncials add δε. δελεγεν in NBCLA 33. 7 For ovros ... 8 ry is found only in minusc.
practice (vide James v. 14). Many con- jectural opinions have been expressed as to the function or significance of the oil. According to Lightfoot and Schéttgen it was much used at the time by physicians.
The instructions to the Twelve present an interesting problem in criticism and comparative exegesis. It is not, im- probable that two versions of these existed and have been drawn upon by the synoptists, one in the Logia of Matthew, reproduced, Weiss thinks, sub- stantially in Lk. x. (mission of Seventy), the other in Mk. vi., used (Weiss) in Lk. ix. 1-6. Matthew, according to the same critic, mixes the two. Similarly Holtzmann, who, however, differs from Weiss in thinking the two versions entirely independent. Weiss recon- structs the original version of the Logia thus :—
τ. Mt. ix. 38 = Lk. x. 2, prayer for labourers.
2. Lk. x. 3 = go forth, I send you as lambs among wolves. ,
3. Mt. x. 5, 6, go not to Samaria, but to Israel only.
4. Lk. x. 4-11, detailed instructions.
Vv. 14-16. Herod and Fesus (Mt. xiv. I, 2, Lk. ix. 7-9).—Ver. 14. Ὀκουσεν: Herod heard, what? Christ’s name, τὸ ὁ. a. (φανερὸν γὰρ ἐγέν., a parenthesis) ? Or all that is stated in vv. 14, 15, court opinion about Jesus (from Φανερὸν to προφητῶν, a parenthesis)? Both views have been held, but the simplest view is that Herod heard of the doings of the Twelve, though it is difficult to believe
ἀδελφοῦ
αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν.
Vide below.
4 8ΒΟΙ, omit εστιν η (Tisch., W.H.). 6 οτι omit NBDL 33.
εκ vex. NBLA have simply οντος ηγερθη.
that the report of their mission was the first tidings he had received of the great work of Jesus, especially in view of the understanding between the Pharisees and Herodians mentioned in iii. 6. In the reports which reached Herod the Twelve were merged in their Master. He was the hero of the whole Galilean movement. Such is the import of the statement that His name had become known.—Baowreds: strictly, Herod was only a tetrarch (Matthew and Luke), but it was natural for Mark writing for the Roman world to use this title, as it was applied freely in Rome to all eastern rulers.—éAeyev, he said, {.ε., Herod. ἔλεγον, the reading of BD, and adopted by W.H., puts the saying into the mouth of the court people. Matthew has taken it the former way, Luke the latter. The theory that Jesus was John risen looks more like the creation of a troubled conscience than the suggestion of light- minded courtiers, unless indeed it was thrown out by them as a jest, and yet it appears to be the aim of the evangelist first to report the opinions of others and then to give the king’s, emphatically endorsing one of the hypotheses.— ἐγήγερται, is risen, and is now alive and active, the latter the point emphasised.— ἐνεργοῦσιν at δ.: vide notes on Matthew. —Ver. 15. Ἠλίας, Elias vedivivus, with extraordinary power and mission.—zpo- φήτης, etc., a prophet like one of the old prophets, not any of them redivivus. Luke understands it in the latter sense. —Ver. 16. ᾿Ἰωάννην: the accusative incorporated with the relative clause by