351
20. Καὶ ἀκούσαντες οἱ μαθηταὶ αὐτοῦ
A A 3 A , ἦλθον, καὶ ἦραν τὸ πτῶμα αὐτοῦ, καὶ ἔθηκαν αὐτὸ ἐν τῷ] pyypeto. ο ” a 30. Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν ᾿Ιησοῦν, καὶ ἀπήγ-
a 4 λο / γειλαν αὐτῷ πάντα, Kai? ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν.
31. καὶ
εἶπεν 3 αὐτοῖς, “ Δεῦτε ὑμεῖς αὐτοὶ κατ ἰδίαν εἰς ἔρημον τόπον, καὶ ἀναπαύεσθε΄ ὀλίγον. ΊἨσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες
- ’ πολλοί, καὶ οὐδὲ φαγεῖν ηὐκαίρουν.ὁ
32. καὶ ἀπῆλθον εἰς ἔρημον
~ A Φι 3 A ς τόπον τῷ πλοίῳ ὃ κατ ἰδίαν. 33. Καὶ εἶδον αὐτοὺς ὑπάγοντας οἱ ὄχλοι,ῖ καὶ ἐπέγνωσαν αὐτὸν ὃ πολλοί: καὶ wel) ἀπὸ πασῶν τῶν i Actaiii. 11,
a > 8 πόλεων ὴ συνέδραµον ἐκεῖ, καὶ '' προῆλθον αυτούς, καὶ συνῆλθον πρὸς
1 Omit τω most uncials (D has it). 3 Keyes in NBCLA 33.
5 ενκαιρουν in most uncials.
7 Omit ot ox. NABDLAZ al.
m Lk. xxii 47.
1 Omit και NBCDLAS.
* αναπαυσασθε in BCA.
Sree πλ. εις ep. τοπον in NBLA.
8 BD have eyvwoav and without an object (αντον or avrovs).
to mind the burial of Jesus. Did the evangelist wish to suggest for the re- flection of his readers a parallel between the fate of the Baptist and that of Christ ? (So Klostermann).
Vv. 30-33. Return of the Twelve (Mt. xiv. 13, Lk. ix. 1ο, rr).—Ver. 30 transfers us from the past date of the horrible deed just related to the time when the fame of Jesus and His disciples recalled the deed of guilt to Herod’s mind.— συνάγονται ot ἀπόστολοι πρὸς τὸν Ἰησοῦν, the apostles (here only, and not in the technical sense of after days, but = the men sent out on the Galilean mission, the missioners) gather to Jesus. Where? after how long? and what has Jesus been doing the while? No answer is possible. These are gaps in the evangelic history.—wavra ὅσα ἐπ.: sug- gests that they had great things to tell, though vv. 12, 13 create very moderate expectations. The repetition of ὅσα be- fore ἐδίδαξαν -- how much they had taught (‘‘ quanta docuerant,” Fritzsche), may surprise. The teaching element could not be extensive in the range of topics. Yet, if it took the form of fer- sonal narrative concerning Fesus, it might be copious enough, and really the principal feature of the mission, Vide notes on Mt., chap. x.—Ver. 31. tpeis αὐτοὶ, either: you yourselves, vos ipsi, without the crowd (Meyer, Schanz), or, better: you the same men who have been hard at work and need rest (Weiss in Meyer, Holtz.,H.C.). This sympathy of Jesus with the Twelve reflects His own craving for rest which He often un-
successfully strove to obtain.—davarav- σασθε, aorist—only a breathing space in a life of toil._—ot ἐρ. καὶ ot uray. Many coming and going: a constant stream of people on some errand; no sooner done with one party than another presented it- self—no leisure.—ovSe φαγεῖν εὐκαίρουν : no leisure (cf. εὔκαιρος, ver. 21), even to eat; imperfect, implying that it was not a solitary occurrence. What was the business on hand? Probably a political movement in Christ’s favour with which the Twelve sympathised. Vide John vi. 15.—Ver. 32. τῷ πλοίφ. The boat which stood ready for service (iii. 9).— kat’ ἰδίαν, privately, z.c., with Jesus only in the boat, and without other boats accompanying. As to the reason for this withdrawal into privacy cf. Mk.’s account with Mt.’s (xiv. 13), who con- nects with the report of John’s death. Beyond doubt, Mk.’s is the correct ac- count. The excursion was an attempt to escape from the crowd and from dangerous illusions ; again without suc- cess.—Ver. 33 explains why.—et8oy, etc., they (the people) saw them departing.— ἐπέγνωσαν (or ἔγνωσαν, BD) is better without an object (αὐτοὺς or αὐτὸν) = they knew, not who they were, but what they were after, where they were going, doubtless from the course they were steering.—welq (from πεζός, adjective, 68, understood), on foot, by land round the end of the lake.—ovvédpapoy, they ran together, excited and exciting, each town on the way contributing its till to the growing stream of eager human beings; what a picture! The