35-43.
699
οἱ δὲ εἶπον αὐτῶ, ““PaBBi,” (ὃ λέγεται ἑρμηνευόμενον, Διδάσκαλε;)
“rod μένεις;
ΔΝ 3 Pp A , - ‘ 3 9». α 3 ς 3 , 4 καὶ εἶδον Prod µένει' καὶ Tap αὐτῷ ἔµειναν τὴν ἡμέραν ἐκείνην * p Constr. "Hy 3 Ανδρέας ὁ Πέτρου, εἷς ἐκ τῶν δύο τῶν ἀκουσάντων * παρὰ Ἰωάννου, καὶ Gko- 341.
ὥρα δὲ ἦν ὡς δεκάτη. 41.
λουθησάντων αὐτῷ.
ἴδιον Σίμωνα, καὶ λέγει αὐτῷ, “'Εὐρήκαμεν τὸν Μεσσίαν, (6 ἐστι
40. Λέγει αὐτοῖς, '' Ἔρχεσθε καὶ iSere.” Ἠλθον
vide Bur ἀδελφὸς Σίμωνος ton, Μ. and Τ.,
q Mk. i. 16.
42. εὑρίσκει οὗτος mp@tos! τὸν ἀδελφὸν τὸν : vi. 45.
8 Acts x. 38.
µεθερμηνευόµενον, "ὁ Χριστός") 43. καὶ ἤγαγεν αὐτὸν πρὸς TOvt Mt. xvi.i8.
> ~ [ησούν.
1 πρωτον in ΝΑΒΜ.
versation with Jesus during the remainder of the day [but Grotius gives the sense as “ibidem pernoctarunt, quia jam serum erat”], a day so memorable to John that he recalls the very hour when they first approached Jesus, four o’clock in the afternoon. It seems that at this time throughout the Grzco-Roman world one system of reckoning the hours prevailed. There is indisputable evidence that while the Romans calculated their civil day, by which leases and contracts were dated, as extending from midnight to midnight, the hours of each day were reckoned from sunrise to sunset. Thus on the Roman sun-dials noon is marked VI. (see Becker’s Gallus, p. 319). Martial’s description of the manner in which each hour was spent (Ep., iv., 8) leads to the same couclusion; and for proof that no different method was foliowed in the provinces, see Prof. Ramsay’s paper ‘On the Sixth Hour” in the Expositor, 1893. Cf. also paper by Mr. Cross in Classical Review, June, 1891.—Ver. 41. ἦν Avdpéas .. . Σίμωνος. One of the two who thus first followed Christ was Andrew, known not so much in his own name as being the brother of Simon-—Mlérpov is here proleptic. We are left to infer that the other disciple was the evangelist.—Ver. 42. εὑρίσκει οὗτος πρῶτος. If with T. R. and Tischen- dorf we read πρῶτος, the meaning is that Andrew, before Fohn, found his brother ; if with W.H. we read πρῶτον the meaning is that before Andrew did anything else, and perhaps especially before the other men afterwards named were called, he first of all finds his own brother. Reading πρῶτον, we cannot gather that John went in search also of his brother, and as there is no mention of him at this time the probability is that
ἐμβλέψας δὲ αὐτῷ 6 “Inoods εἶπε, ““Σὺ ef Lipwy ὁ υἱὸς Ἰωνᾶ 2+ σὺ κληθήσῃ ᾿Κηφᾶς ' ὃ ἑρμηνεύεται Πέτρος.
Here only in John.
8 times in. Paul.
2T.R. in AB’, etc.; lwavov in ΜΒ, 33.
he was not at hand. πρῶτον is the note of warning that this was but the begin- ning of a series of calls. —etpykapev τὸν Μεσσίαν. ‘‘ We have found,” perhaps, as Weiss suggests, with reference to the expectations produced by the Baptist’s teaching. The result of their conversa- tion with Jesus is summed up in these words. They were now convinced that He was the Christ. In Jewish lips ‘“‘ we have found the Messiah ”’ was the most comprehensive of ali Eurekas. That John gives the actual words, though he has immediately to translate one of them for his Greek readers, is not without significance in regard to his accuracy in reporting.—Ver. 43. καὶ ἤγαγεν αὐτὸν πρὸς τὸν ᾿ησοῦν. He was not content to allow his report to work in his brother’s mind, but induced him there and then, though probably on the follow- ing day, as now it must have been late, to go to Jesus.—épBArewas . . . Πέτρος. Jesus may have known Simon previously, or may have been told his name by Andrew. ‘‘ Thou art Simon, Jonah’s son, or better, John’s son. Thou shalt be called Kephas.”’ This name, Kephas or Peter, stone or mass of rock, Simon did receive at Caesarea Philippi on his confession of Jesus as the Christ (Mt. xvi. 17, 18); a confession prompted not by ‘flesh and blood,” that is, by his brother’s experience, but by his own inwrought and home-grown conviction. The reason of this utterance to Simon is understood when it is considered that the name he as yet bore, Simon Barjona, was identified with a character full of im- pulsiveness ; which might well lead him to suppose he would only bring mischief to the Messiah’s kingdom. But, says Christ, thou shalt be called Rock. Those who enter Christ’s kingdom believing m