ὡς δισχίλιοι: καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ. 14. Οἱ δὲ βόσκοντες τοὺς χοίρους] ἔφυγον, καὶ ἀνήγγειλαν εἲς τὴν πόλιν καὶ eis τοὺς ἀγρούς. καὶ ἐξῆλθον 2 ἰδεῖν τί ἐστι τὸ γεγονός: 15. καὶ ἔρχονται πρὸς τὸν Ιησοῦν, καὶ θεωροῦσι τὸν δαιμονιζόμενον καθήµενον Kai? ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγεῶνα : καὶ ἐφο- βήθησαν: 16. καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες, πῶς ἐγένετο τῷ
378
, Ν A.’ a , δαιμονιζοµένω, καὶ περὶ τῶν χοίρων. A A , a αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν.
τὸ πλοῖον, παρεκάλει αὐτὸν ὁ δαιµονισθείς, ἵνα pet αὐτοῦ.ὅ
17. καὶ ἤρξαντο παρακαλεῖν 18. Καὶ ἐμβάντος * αὐτοῦ eis Ig. 6
δὲ ᾿Ιησοῦς ὅ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ, ““Ymaye eis τὸν οἶκόν σου πρὸς τοὺς cous, καὶ ἀνάγγειλον ἵ αὐτοῖς ὅσα σοι 6 Κύριος ὃ
1 και οι Boo. αντους in NBCDLA.
Σαπηγ. and ηλθον in BL (CD have απηγ.).
> και omitted in NBDLA. 5 wer αντον η in NABCLA. Ταπαγ. in SBCA.
sense in Joseph., A. J.,x., 7, 5, regarding Jeremiah in the dungeon.
Vv. 14-20. Sequel of the story.—Ver. 14. εἰς τὴν πόλιν, εἴο.: the herds of course ran in breathless panic-stricken haste to report the tragedy in the city and in the neighbouring farms (ἀγρούς). —ai 7AGov, etc.: and the people in town and country as naturally went to see what had happened. Their road brings them straight to Jesus (ver. 15), and they see there a sight which astonishes them, the well-known and dreaded demoniac completely altered in manner and aspect: sitting (καθήµενον) quiet, not restless ; clothed (ἱματισμένον here and in Lk. viii. 35), implying pre- vious nakedness, which is expressly noted by Lk. (viii. 27), sane (σωφρον- ovvra), implying previous madness, For this sense of the verb vide 2 Cor. v. 13. Some take the second and third participle as subordinate to the first, but they may be viewed as co-ordinate, denoting three distinct, equally outstanding, characteristics: ‘*sedentem, vestitum, sanae mentis, cum antea fuisset sine quiete, vestibus, rationis usu” (Bengel) —all this had happened to the man who had had the Legion! (τὸν ἐσχ. τ. λεγιῶνα)- ἐσχηκότα, perfect in sense of pluperfect. Burton, § 156.---ἐφοβή- θησαν: they were afraid, of the sane man, as much as they had been of the insane, ἐ.6., of the power which had pro- duced the change.—Ver. 16. The eye- witnesses in further explanations to their
4 εµβαινοντος in SABCDLAS 33. 5 For ο δε |. the same authorities have simply και, δο κυριος σοι in BCA,
employers now connect the two events together—the cure and the catastrophe— not representing the one as cause of the other, but simply as happening close to each other. The owners draw a natural inference: cure cause of catastrophe, and (ver. 17) request Jesus, as a dangerous person, to retire.—ijptavro, began to request, pointing to transition from vague awe in presence of a great change to desire to be rid of Him whom they believed to be the cause both of it and of the loss of their swine. Fritzsche takes ἤρξαντο as meaning that Jesus did not need much pressure, but withdrew on the first hint of their wish.—Ver. 18. ἐμβαίνοντος, embarking, the same day ? Jesus had probably intended to stay some days on the eastern shore as on the hill (iii. 13), to let the crowd dis- perse.—itva per’ αὐτοῦ ᾖ: an object clause after verb of exhorting with tva, and subjunctive instead of infinitive as often in N. T., that he might be with Him (recalling iii. 14). The man desired to become a regular disciple. Victor of Ant., Theophy., Grotius, and partly Schanz think his motive was fear lest the demons might return.—Ver. το. Jesus refuses, and, contrary to His usual practice, bids the healed one go and spread the news, as a kind of missionary to Decapolis, as the Twelve were to Galilee. The first apostle of the heathen (Holtz. (H. C.) after Volkmar). Jesus determined that those who would not have Himself should have His repre-