ϱ---Ι7.
A καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον.
τοῖς μαθηταῖς αὐτοῦ, “΄Συναγάγετε τὰ περισσεύσαντα Ἡ
ἵνα µή τι ἀπόληται.”
12. ὡς δὲ μήν λέγει
κλάσματα, κ Back. xiii.
13. μη οὖν, καὶ ἐγέμισαν δώδεκα 1: Kingsiv.
κοφίνους κλασμάτων ἐκ τῶν πέντε ' ἄρτων τῶν κριθίνων, ἃ ™ ἐπέρίο» m ‘Top, iv.
σευσε τοῖς βεβρωκόσιν. 14. of οὖν
σημεῖον ὁ ᾿Ιησοῦς,] ἔλεγον, "Ort οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ
ἐρχόμενος εἰς τὸν κόσμον.
τσι
” ἔρχεσθαι καὶ “ ἁρπάζειν αὐτὸν, ἵνα
5 ἀνεχώρησε πάλιν εἰς τὸ ὄρος αὐτὸς μόνος.
16. Ὡς δὲ 4
θάλασσαν, 17. καὶ ἐμβάντες εἰς τὸ” πλοῖον, ἤρχοντο πέραν τῆς θαλάσ-
σης εἰς Καπερναούμ.
1ο Incous omitted in KBD.
3 A 4. 4 a Ιησοῦς οὖν γνοὺς ὅτι
καὶ σκοτία ἤδη ἐγεγόνει, καὶ οὐκ 5 ἐληλύθει
ἄνθρωποι ἰδόντες ὃ ἐποίησε
n i. 40, etc. Ἀµέλλουσιν ο id Viii.
ποιήσωσιν αὐτὸν βασιλέα, p Exod. ii. 15. Hos.
xii. 12.
Mk. vi.
ὀψία ἐγένετο, ον ot μαθηταὶ αὐτοῦ ἐπὶ τὴν α Only in
Gospp. in N.T. Judith xiii. 1.
2 +o omitted in NBL 33.
8 ovrw in modern editions as in NBDL 33.
of what actually happened. But curiosity as to the precise stage at which the multiplication occurred, or whether it could distinctly be seen, is not satisfied. They all received ὅσον ἤθελον, not the βραχύ τι of Philip; and even this did not exhaust the supply; for (ver. 12) ὡς δὲ ἐνεπλήσθησαν, when no one could eat any more, there were seen to be κλάσματα περισσεύσαντα, pieces broken off but not used, These Jesus directs the disciples to gather ἵνα µή τι ἀπόληται, “ that nothing be lost”. The Father’s bounty must not be wasted. Infinite resource does not justify waste. Euthymius ingeniously supposes the order to have been given ἵνα μὴ δόξῃ φαντασία τις τὸ γενόµενον; but of course those who had eaten already knew that the provision was substantial and real.—Ver. 13. Συνήγαγον ow... βεβρωκόσιν, the superabundance, the broken pieces of the five loaves which were in excess of the requirements, ἃ ἐπερίσσεύσε, filled δώδεκα κοφίνους, that is to say, far exceeded the original five loaves.— κόφινος [French, Coffin, petit panier d’osier; cf. our ‘‘ coffin’? and “coffer ”], a large wicker basket or hamper used in many countries by gardeners for carrying fruit, vegetables, manure, soil; and iden- tified with the Jew by Juvenal (iii. 14), “Judaeis quorum cophinus foenumque supellex”. (See further Mayor’s note on the line, and Sat., vi. 541.) This gives colour to the idea that each of the apostles may have carried such a basket, which would account ior the twelve. But why they should have had the
baskets with nothing to carry in them does not appear.
Vv. 14-25. The immediate impression made by the miracle and the consequent movements of Fesus and the crowd.— Ver. 14. The conclusion drawn from the miracle by those who had witnessed it, was that this was “the beginning of that reign of earthly abundance, which the prophets were thought to have fore- told”. See Lightfoot, Hor. Heb., 552. This at once found expression in the words οὗτός ἐστιν . . . κόσμον. ‘ This is indeed,” or ‘‘of a truth,” as if the subject had been previously debated by them, or as if some had told them He was ‘‘ the prophet who should come into the world,” 6 ἐρχόμενος, used of the Messiah by the Baptist (Matt. xi. 3) without further specification; but John adds his favourite expression εἰς τὸν κόσμον. That the people meant the Messiah (cf. Deut. xvili. 14-19) is shown by the action they were prepared to take. —Ver, 15. For Jesus perceived that they were on the point of coming and carrying Him off to make Him king. ἁρπάζειν, to snatch suddenly and forcibly (derived from the swoop of the falcon, the ἅρπη; hence, the Harpies). This scene throws light on the use of ἁρπάζουσιν in Matt. xi. 12. Their purpose was to make Him king. Their own numbers and their knowledge of the general discontent would encourage them. But Jesus ave- χώρησε πάλιν εἰς τὸ ὄρος αὐτὸς µόνος, “withdrew again (cf. ver. 3) to the mountain,” from which He may have come down some distance to meet the