8. eine λóyov] Read with Wetstein λóyw, command by word, ver. 16. Eine is to say with effect, as Matt. iv. 3. Luke ix. 54. and elsewhere. See Luke vii. 7. where it is printed sirè λóyw. MARKLAND.-λóyov, or hów, is here emphatical, and answers to λéyw, ver. 9. Dr. OWEN.Read λóy. This reading is in several MSS. and Translations. For this reason Bengel, in his edition, Wetstein, p. 346. Van Mastricht, Not. Crit. p. 3. Michaelis, Tractatus de var. Lect. N. T. pp. 11, 35, 39. take this to be the true reading. But Isocrates, de Permutat. p. 762. agrees with the common text. Professor SCHULZ. Ibid.] "Under authority." I too am a man in commission. I know how to obey, and how to command. WESTON. 9. ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν, ἔχων ὑπ' ἐμαυτὸν στρατιώτας] Some, Chrysostom observes, place a comma at eiμì, and take it out at govoíav, as being explanatory only of in' paulòv, I am a man, having in my power, under me, soldiers, &c. And so in ed. Colin. But in Luke vii. 8. it is expressly ὑπὸ ἐξουσίαν τασσόμενος. Perhaps it should be read εἰμὶ ΕΠ' 'EIT ἐξουσίαν, οι ἐξουσιῶν, I am a man IN power. 1. Because it is not subjoined, FOR I say, but AND I say to this man, Go, &c. 2. And immediately is added having soldiers under me, explaining what he meant by being in power. Theodoret.-But the Greek should then have been *OTI xay xw olgaliaras, &c. Maldonat.-Commentators, by not attending to the force of the words, have raised here needless difficulties. The passage is right, and conveys this plain meaning: "I am a man, and a subordinate officer, yet having soldiers under me, I say to one person, Go, &c. And if I, a man, and subordinate in commission, can do so much by my own orders, how easy is it for Thee, who hast absolute power, to command my servant to be healed by a word's speaking!" Dr. OWEN. Ibid. Καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν, ἔχων, &c.] The argument of the Centurion and the opposition of the words might seem stronger if pointed thus: καὶ γὰρ ἐγὼ ἄνθρωπός είμι, ὑπὸ ἐξουσίαν, ἔχων, &c. for I am but a man, under authority, having however soldiers under me; and yet I say to one, Go, and he goeth, &c.; that is, I, though no more than a common man, and under the authority too of men, am obeyed by those who are under my command: how much more canst Thou be obeyed in whatsoever Thou commandest? He argues à minori ad majus. L 2 This, I confess, τις confess, is not certain: but it looks as if this emphasis ought to be laid upon pwos, and that the Centurion meant it so (see St. Jerom upon ver. 5.) because this sense greatly enhances the faith of the Centurion. There seems to be the same emphasis and opposition chap. vii. 9.: "H TIS ἐστὶν ἐξ ὑμῶν, ἄνθρωπος, ὃν ἐὰν, &c. Is there any of you, though but a MAN, who, if his son, &c.; to which is opposed ver. 11. How much more will [GOD] your heavenly Father give, &c.; and so again xii. 11. "Aveρwos, but a man, no more than a man, as Acts x. 26. John x. 33. Acts xiv. 15. καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμεν ὑμῖν, ἄνθρωποι, εὐαίγελιζόμενοι, &c. so perhaps it should be distinguished. avpañol, but men, no more than men; because the people took them for Gods, ver. 11. MARKLAND. ม Ibid. καὶ τῷ δούλῳ μου· ποίησον, κ. τ. λ.] He seems to shew, by the different manner of expression, the different power and authority he had over the soldiers, and over his own slave. To the soldiers he could only say, Go, and Come; or, if they be military terms, March, and Retire, or Come back: but to his own slave he could say do, wolnoov, which expresseth a greater degree of subjection, and an obligation to servile obedience, and to labour and work. μíav pav èπoinoav, they have laboured one hour, chap. XX. 12. MARKLAND. 10. "So great a faith." I have found in no man so great a certainty that what he believes is true. The Jews believe when I touch them, and they are healed; but this Roman gives me credit for what he has not seen, or felt. WESTON. 12. “Outer darkness;" that is, cast into a place so far removed from the supper-room that no light from thence could pervade it. Heaven is light, and Hell darkness, therefore outer darkness is inner Hell. Vid. Colomes. Opusc. cap. 28. de "Adns pro coelo apud Veteres, p. 62. 1700, Amstel. WESTON. 17. Probably an interpolation: for the prophecy is misapplied. Dr. OWEN. 22. vexgoùs] The same word, in the same sentence, used properly and metaphorically. MARKLAND. Ibid. "The foxes have holes." — ἔχει γὰρ καταφυγὴν, Δοῦλος δὲ βωμοὺς Θεῶν: Euripides, Suppl. ver. 267: WESTON. Ibid. "Let the dead bury their dead." The meaning is, let those who are dead to the call of Christianity perform that office. Thus Isaiah xxvi. 14. "They are dead, they shall not live." Thus Ephes. v. 14. "Awake thou that sleepest, and arise from the dead." WESTON. 30. Ἦν δὲ μακρὰν] Rather ἦν δὲ οὐ μακρὰν, according to the Vulgate. See Luke viii. 32. But perhaps μaxpàv, procul, at some little distance: for so procul signifies in Virgil: Serta procul tantum capiti delapsa jacebant.. Eclog. VI. 16. 33. ἀπήγίειλαν πάλα] Vulg. omnia hac, πάλα ταῦτα, which seems to agree better with what follows. Beza.. CHAPTER IX.. 4. ¡dwv — évbuμýσes] This sounds rather harsh. Several MSS. read sides, which our Version follows. See ch. xii. 25. Dr. OWEN. 6. Ἵνα δὲ εἰδῆτε] The same as 'Αλλ', ἵνα εἰδῆτε ; concerning which elliptical expression see on John xiv. 31, in whom it frequently occurreth.. MARKLAND. Ibid. Ἵνα δὲ εἰδῆτε —τότε λέγει] For τότε read τότε οι τόδε λέγει, But “Iva dè ciòõte—TÓTE: or that ye may know the Son of Man hath power-he saith THIS to the sick of the palsy. S. Petit. Obs. Continue the interrogation through ver. 5, to άuaplías ver. 6, and let Tóre éyes begin the 7th, as the words of the Evangelist: Whether is it easier to say, Thy sins be forgiven thee, or, Arise, and walk; but that ye may know that the Son of Man hath power to forgive sins? 7. He then saith, &c. Knatchbull.-Before Ἐγερθεὶς ἆρόν σου is to be understood Σοὶ λέγω, which is expressed in Mark ii. 10, and Luke v. 24; then TOTE λeye is parenthetical, as our English Version, and the common edd. But that ye may know, &c.(he then saith) I say unto thee, Arise, and walk. Hombergius. Knatchbull's explication has been refuted by Alberti Obs. pp. 69, 502. Clemens Alex. Pædag. 1. i. c. 2, p. 81, b. has perhaps had another reading. Professor SCHULZ. Ibid. To forgive sins;" that is, to remove temporal condemnation; which St. John and St. Paul tell us is inflicted for sin in certain cases. Behold, you are now whole, sin no more, lest a worse thing befall thee.” John v. 14. Cor. i. 11. 29. 30. "For this cause many are sick." WESTON. 8. étaúμarav] The Vulgate and Hilary have timuerunt, whence it appears some copies read άunσav, the antient μ [u] being much like v. Erasmus. Several MSS. have pobonoav, approved of by Mill and Bengelius. 9. λeyóμevov] or surnamed: probably from that time. The objections (see Dr. Whitby on Luke v. 27.) to Matthew and Levi being the same person, seem to be but of little weight, when compared with the probability of the other opinion. Levi Matthæus, as Simon Petrus, Nathaniel Bartholomæus, Jesus Christus: for Levi was a name so very common, that a surname to it was necessary; as in Simon, Nathaniel, Jesus: with us, John, William, Thomas; John Locke, William the Conqueror, Thomas a Kempis. MARKLAND. 13. καλέσαι δικαίους, ἀλλ ̓ ἁμαρίωλοὺς εἰς μετάνοιαν] For want of right pointing here, and in Mark ii. 17, the Antients were led into strange scruples. Christ came to all, says Hilary; how then does he say, he did not come to call the righteous? A comma at paglwλoùs, as well as diκαίους, makes it clear, by connecting εἰς μετάνοιαν with καλέσαι, He came not to call the righteous, but sinners to repentance. D. Heinsius; and so Markland points the place. J. N. 14. πολλὰ for πολλάκις; the Adjective for the Adverb: a construction frequent among the Greeks, and sometimes adopted by the Latins. Thus, Virgil has multa for multùm: "et spiritus oris "Multa reluctanti obstruitur." Georg. lib. iv. ver. 300, &c. Dr. OWEN. 16. τὸ πλήρωμα αὐτοῦ; scil. τοῦ ῥάκους τι, illud enim supplementum tollit aliquid ex vestimento. Heinsius, et ad h. 1. et infra Marc. ii. 21. hunc locum non sic exponi vult, ac si supplementum hoc rupturam faciat, et partem detritæ vestis secum trahat; sed de eo interpretatur homine, qui partem novam veteri adsuit, quippe quidam hoc facit, tollere cogitur (sic enim alpes explicat) hoc supplementum suum (legi enim vult autoυ non autou) ne ruptura major evadat. V. de toto loco Braun de vestitu Sacerd. Hebr. i. 16, n. 17, et 17 n. 2, et infra Marc ii. 21. Prof. SCHULZ. Ibid. "New cloth unto an old garment." By the old garment we understand the new disciples, who might easily have been discouraged by the severity of too early mortification, and have flown off from their engagements. Beginnings are hard enough of themselves, "Hæc dum incipias gravia sunt." No noviciate will like at once to be initiated into his office by fasting, a leathern girdle, and a hair-shirt. WESTON. 17. ei de unge] Elliptically, says Budæus, Com. L. G. p. 991, for ei dè μn weitagXnσovo, quod si non pareant. And so Mark ii. 22. Luke v. 37. Dr. OWEN. Ibid. "New wine into new bottles." Proverb. Catull. "Novi libri Novi umbilici." Vid. Cat. quarto, p. 50. 1684. 20. obe] Almost all the editions of the New Testament combine this with pooεbouσa; but Frisch, in the Recension of Heumann's Translation, p. 53, connecteth this with alo: from behind she touched the seam of his garment. But Königsmann has refuted him in Additamentis ad verum sensum, p. 41. Professor SCHULZ. 22. "Was made whole," was healed. There is no Hebraism here, or in St. Luke xvii. 19. Diodorus Siculus holds the same language: "UTÒ Taúτns σwgéolai; ab hac, sc. Iside, sanari." p. 15. C. WESTON. 23. "Minstrels." See St. John, Rev. xviii. 22. Consult Geier de luctu Hebræorum, p. 71, 2. 5. WESTON. Ibid. “Making a noise;" rather, "in a tumult." Tumultus enim turbam non raro sequitur. St. Paul says he was found in the temple, “ οὐ μετὰ ὄχλου, οὐδὲ μετὰ πο ρύβου.” Acts xxiv. 18. WESTON. Oi 33, 34. ἐλάλησεν ὁ κωφός· καὶ ἐθαύμασαν οἱ ὄχλοι, λέγοντες· Ὅτι οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ. Οἱ δέ Φαρισαῖοι, &c.] I believe these verses should be distinguished thus:ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι, λέγονες, οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ· οἱ δὲ Φαρισαῖοι ἔλείον, Ἐν τῷ ἄρχοι, &c. the dumb man spake, and the multitudes marvelled, saying, It hath never been seen in this manner in Israel (nothing like this was ever seen among the Jews); but the Pharisees said, He casteth out the Devils, &c. This makes the opposition between the behaviour of the multitudes and that of the Pharisees more clear. See ch. xii. 23, 24. where the Pharisees |