593
12. Ἐγένετο δὲ ἐν ταῖς ἡμέραις ταύταις, ἐξῆλθεν } ets τὸ ὄρος προσεύξασθαι’ καὶ ἦν διανυκτερεύων ἐν τῇ προσευχῆ τοῦ Θεοῦ. 13. καὶ ὅτε ἐγένετο ἡμέρα, προσεφώνησε τοὺς μαθητὰς αὐτοῦ " καὶ ἐκλεξάμενος ἀπ᾿ αὐτῶν δώδεκα, οὓς καὶ ἀποστόλους ὠνόμασε, 14. Σίμωνα ὃν καὶ ὠνόμασε Πέτρον, καὶ ᾽Ανδρέαν τὸν ἀδελφὸν αὐτοῦ, ᾽άκωβον 3 καὶ Ιωάννην, Φίλιππον καὶ Βαρθολομαῖον, 15. Ματθαῖον καὶ Θωμᾶν, ᾿Ιάκωβον τὸν τοῦ ὃ ᾽Αλφαίου καὶ Σίμωνα τὸν καλούμενον Ζζηλωτήν, 16. ᾿Ιούδαν ᾿Ιακώβου, καὶ ᾿Ιούδαν ᾿Ισκαριώτην, ὃς καὶ
ἐγένετο προδότης:
17. καὶ καταβὰς per αὐτῶν, ἕστη ἐπὶ τόπου
πεδινοῦ, καὶ ὄχλος ὅ μαθητῶν αὐτοῦ, καὶ πλῆθος πολὺ τοῦ λαοῦ ἀπὸ
1 εξελθειν αυτον in ΜΒΡΙ..
2 N8BDL have και before laxwBov, and there is MS. authority for και before every name (Tisch., W.H.: και in brackets before lax. Αλφ., omitted there only in
B, probably by oversight). 3 Omit τον του NBL 33.
Vv. 12-19. On the hill (Mt. iv. 24-25, x. 2-4; Mk. iii. 7-19).—Ver. 12. ἐν ταῖς ἡμέραις ταύταις: a vague expression, but suggestive of some connection with foregoing encounters.—égeA@civ, went out; whence not indicated, probably from a town (Capernaum?) into the solitude of the mountains.—eis τὸ ὄρος: as in Mt. v. i. and Mk, iii. 13, to the hill near the place where He had been. ---προσεύξασθαι, to pray, not in Mk. ; might be taken for granted. But Lk. makes a point of exhibiting Jesus as a devotional Model, often praying, and especially at critical times in His life. The present is viewed as a _ very special crisis, hence what follows.—jnv διανυκτερεύων, etc., He was spending the whole night in prayer to God; διανυκτερεύων occurs here only in N. T. ---τοῦ θεοῦ is genitive objective : prayer of which God is the object ; but if προσευχὴ were taken as = a place for prayer in the open air, as in Acts xvi. 13, we should get the poetic idea of the proseucha of God—the mountains !|—Ver. 13. τοὺς μαθητὰς, the disciples, of whom a considerable number have gathered about Jesus, and who have followed Him to the hill.—amoarodous, Apostles, used by Lk. in the later sense, here and elsewhere. The word is more frequent in his Gospel than in Mt. and Mk. (six times in Lk., once in Mt., twice in Mk.).—Ver. 14. Σίμωνα: here follows the list much the same as in Mt. and Mk. Lk., though he has already called Simon, Peter (v. 8), here mentions that Jesus gave him the name.
4 Omit και NBL.
5 oxAos πολυς in NBL.
In the third group of four Judas Jacobi takes the place of Thaddaeus in Mk. and Lebbaeus in Mt. and Simon the Kananite is called Simon the Zealot. Of Judas Iscariot it is noted that he became a traitor, ‘turned traitor” (Field, Ot. Νογ.).---προδότης has no article, and therefore should not be rendered the traitor as in A. V. and R. V. When the verb is used it is always wapadiSdévar.—Ver. 17. καταβὰς, de- scending, with the Twelve, suggesting descent to the foot of the hills, the plain below. Yet the expression τόπον πεδινοῦ is peculiar; hardly what we should expect if the reference were to the plain beside the lake; rather sugges- tive of a flat space lower down the hill. ---πεδινὸς, here only in N. T. The descent takes place in order to the delivery of a discourse which, with the choice of the Apostles, constitutes the occasion with reference to which Jesus had spent the night in prayer. The audience consists of three classes separately named (1) the Twelve, (2) the company of disciples described as an ὄχλος πολὺς, (3) a multitude (πλῆθος) gathered from a wide area. This is the same multitude from which in Mk.’s narrative Jesus escaped to the hill, taking His disciples with Him, to get rest, and presumably to devote some leisure time to their instruction. Of this desire to escape from the crowd, so apparent in Mk., there is no trace in Lk. In indicating the sources of this great human stream Lk. omits Galilee as superfluous, mentions Judaea and