Dr. Morison compares the phrases in drink, in love.
24, Us. Me and those like me. “The demons,” says Bengel, ‘‘ make common cause.”
Cu. I.] MARK. 165
The Holy One of God. The demon names him as giving to the destruction the impress of hopeless certainty.
25. Hold thy peace (diwodnte). Lit., be ase) or gagged. See on Matt. xxii. 12.
26. Had torn (o7apd£av). Rev., tearing, convulsions in mar- gin. Luke has had thrown him down in the midst. Mark adds the crying out with a loud voice.
27. They questioned among themselves (cuvtnzeiv pos éavrovs). Stronger than Luke, who has they spake together. Tynd., Zhey demanded one of another among themselves.
30. Lay sick of a fever (xaréxevto mupéccovea). Kara, prostrate. Mark adds, they tell him of her. Luke, they besought him for her. Mark, he came to her. Luke, he stood over her. Mark only, he took her by the hand and raised her up.
32. At even, when the sun did set. An instance of Mark’s habit of coupling similar words or phrases.
That were sick. See on Matt. iv. 23, 24.
34. Devils (Saiuoma). The Rev., unfortunately, and against the protest of the American committee, retains devils instead of rendering demons. See on Matt.iv.1. The New Testament uses two kindred words to denote the evil spirits which possessed men, and which were so often cast out by Christ: da/uv, of which demon is a transcript, and which occurs, according to the best texts, only at Matt. viii. 31; and daipovov, which is not a diminutive, but the neuter of the adjective daipuovios, of, or be- longing to a demon. The cognate verb is datpovigouar to be possessed with a demon, as in Mark i. 32.
The derivation of the word is uncertain. Perhaps dat, to distribute, since the deities allot the fates of men. Plato de- rives it from bSaypov, knowing or wise. In Hesiod, as in Pythag- oras, Thales, and Plutarch, the word dade is used of men of
166 WORD STUDIES IN THE NEW TESTAMENT. Kelaae
the golden age, acting as tutelary deities, and forming the link between gods and men. Socrates, in Plato’s “ Cratylus,” quotes Hesiod as follows: “ Socrates: You know how Hesiod uses the word? Hermogenes: Indeed Ido not. Soc.: Do you not re- member that he speaks of a golden race of men who came first 4 Her.: Yes, I know that. Soc.; He says of them,
‘But now that fate has closed over this race, They are holy demons upon earth, Beneficent, averters of ills, guardians of mortal men.’”
After some further conversation, Socrates goes on: “ And therefore I have the most entire conviction that he called them demons, because they were danpuoves (knowing or wise). Now, he and other poets say truly that, when a good man dies, he has honor ‘and a mighty portion among the dead, and be- comes a demon, which is a name given to him signifying wisdom. And I say, too, that every wise man who happens to be a good man is more than human (dacuoveov) both in life and death, and is rightly called a demon.” Mr. Grote (‘“ History of Greece”) observes that in Hesiod demons are “ invisible tenants of the earth, remnants of the once happy golden race whom the Olympic gods first made—the unseen police of the gods, for the purpose of repressing wicked behavior in the world.” In later Greek the word came to be used of any de- parted soul.
In Homer daiuov is used synonymously with eos and Jed, god and goddess, and the moral quality of the divinity is deter- mined by the context: but most commonly of the dwine pow- er or agency, like the Latin nwmen, the deity considered as a power rather than as a person. Homer does not use datuovov substantively, but as an adjective, always in the vocative case, and with a sorrowful or reproachful sense, indicating that the person addressed is in some astonishing or strange condition. Therefore, as a term of reproach—wretch ! sirrah ! madman! (“ Tliad,” ii., 190, 200; iv., 31; ix., 40). Occasionally in an ad- miring or respectful sense (“ Odyssey,” xiv., 443; xxiii, 174) ; Excellent stranger ! noble sir! Tomer also uses daiwev of one’s genius or attendant spirit, and thence of one’s lot or fort-