τ---δ.
μαθητῶν αὐτοῦ.
5. ὶἐπάρας οὖν ὁ Ιησοῦς τοὺς ὀφθαλμοὺς, ὄχλος ἔρχεται πρὸς αὐτὸν, λέγει πρὸς τὸν Φίλιππον, “'" Πόθεν το. ἀγοράσομεν ' ἄρτους, ἵνα φάγωσιν οὗτοι git πειράζων adtév: αὐτὸς γὰρ woe τί ἔμελλε ποιεῖν. 7. ἀπεκρίθη | αὐτῷ Φίλιππος, “'Διακοσίων δηναρίων ἄρτοι οὐκ ἁρκοῦσιν αὐτοῖς, ἵνα ἕκαστος αὐτῶν ΄ «βραχύ τι λάβῃ.
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4. ἦν δὲ ἐγγὺς «το πάσχα ἡ ἑορτὴ τῶν Ἰουδαίων. « Hi. 13.
καὶ θεασάµενος ὅτι πολὺς ἆ xvii. κ. Gen. xiii.
e Tense cp. i. 40. Num. xi. αι. Mk. vi. 37.
i) ~ €1Sam. 8. Λέγει αὐτῷ eis ἐκ τῶν © xiv. 29.
6. Τοῦτο δὲ ἔλεγε
1 «γορασομεν feebly authenticated ; αγορασωμεν in HABDEFG, etc.
2 SABL 33 omit αντωγ.
level of the Jordan and the lake, to the higher ground on the hill; καὶ ἐκεῖ .. « αὐτοῦ, “and there sat down with His disciples,” having apparently left the crowd behind, for the sitting down with the disciples indicated that rest and peace were expected.—Ver. 4. But another crowd was to be accounted for, as ver. 4 intimates, ἦν δὲ ἐγγὺς .. . Ιουδαίων, ‘‘now the Passover, the Jewish feast, was at Παπά”. [Grotius says: ‘‘ Hoc ideo interjicit, ut intelligatur tempus fuisse opportunum ad eliciendam multitudinem, et quo melius cohaereat quod de herba sequitur’. Godet’s account of the insertion of this clause, that it was meant to show that the near- ness of the Fassover suggested to Jesus the idea ‘* we will keep a Passover here,” is plainly out of the question.]—émapas οὖν ... Jesus therefore (or better, “accordingly ” ; οὖν connects what He saw with the foregoing statement).—Ver. 5. πολὺς ὄχλος ἔρχεται, not the same crowd as was mentioned in νετ, 2, else the article would have been inserted, but a Passover caravan coming from some other direction, and probably guided to Jesus’ retirement by some of those who had followed in the first crowd. Seeing the crowd approaching, He initiates the idea of giving them a meal. The synoptic account is ἀῑΠετεηί.-- λέγει πρὸς τὸν Φίλιππον. Why ιο Philip? The question was put to Philip not because he happened at the moment to be nearest to Jesus (Alford); nor, as Bengel suggests, because he had charge of the commissariat, ‘‘fortasse Philippus rem alimentariam curabat inter discipulos”’ ; nor ‘because he knew the country best”; nor only, as Euthymius says, ἵνα τὴν ἀπορίαν ὁμολογήσας, ἀκριβέστερον καταµάθη Tov µέλλοντος γενέσθαι θαύματος τὸ μέγεθος; but Cyril is right who finds the explanation in the character of Philip and in the word πειράζων of
ver. 6 [yupvalwv εἷς πίστιν τὸν µαθήτηγ]. Philip was apparently a matter-of-fact person (xiv. 8), a quick reckoner and good man of business, and therefore perhaps more ready to rely on his own shrewd calculations than on unseen resources. This weakness Jesus gives him an opportunity of conquering, by putting the question πόθεν ἀγοράσωμεν ἄρτους; ‘Whence are we to buy bread? ”’ [lit. loaves]. πόθεν may either mean ‘‘ from what village,” or ‘ from what pecuniary resources”. Cf. πόθεν γὰρ ἔσται βιοτά ; Soph., Philoct., 1159. —Ver. Philip swiftly calculating declares it impossible to provide bread for so vast a multitude, Διακοσίων ... λάβῃ. ‘‘ Two hundred denarii worth ot loaves are not enough for them that each should receive a little.” ‘“ Denarius” means containing ten; and originally the denarius contained ten asses. The as was originally an ingot of copper, aes, weighing one lb.; but long before imperial times it had been reduced to one ounce, and the denarius was reckoned as equal to sixteen asses or four sesterces, and taking the Roman gold piece like our sovereign as the standard, the denarius was equivalent to about οφά., which at that time was the ordinary wage of a working man;_ sufficient therefore to support a family for a day. If half was spent in food, then, reckoning the family at five persons, one denarius would feed ten persons, and 200 would provide a day’s rations for 2000; but as Philip’s calculation is on the basis not of food for a whole day, but only for one meagre meal, a short ration (βραχύ τι), it is approximately accurate. There were between five and ten thousand mouths. See Expositor, Jan., 1890.—Ver. 8. With the same matter-of-factness as Philip els . . . Πέτρον, ‘‘ one of His disciples, Andrew, the brother of Simon Peter,” a description apparently inserted in forget-