01200
 \\Not to be put on the stand?\\ (\\ouch hina epi tn luchnian tethi;\\).
 First aorist passive subjunctive of \\tithmi\\ with \\hina\\ (purpose).
 The lamp in the one-room house was a familiar object along with
 the bushel, the bed, the lampstand. Note article with each. \\Mti\\
 in the Greek expects the answer no. It is a curious instance of
 early textual corruption that both Aleph and B, the two oldest
 and best documents, have \\hupo tn luchnian\\ (under the lampstand)
 instead of \\epi tn luchnian\\, making shipwreck of the sense.
 Westcott and Hort actually put it in the margin but that is sheer
 slavery to Aleph and B. Some of the crisp sayings were repeated
 by Jesus on other occasions as shown in Matthew and Luke. To put
 the lamp under the bushel (\\modion\\) would put it out besides
 giving no light. So as to the bed or table-couch (\\klinn\\) if it
 was raised above the floor and liable to be set on fire.

01201
 \\Save that it should be manifested\\ (\\ean m hina phanerthi\\). Note
 \\ean m\\ and \\hina\\.
 # Lu 8:17
 has it \\that shall not be made manifest\\ (\\ho ou phaneron\\
 \\gensetai\\). Here in Mark it is stated that the temporary
 concealment is for final manifestation and a means to that end.
 Those who are charged with the secret at this time are given the
 set responsibility of proclaiming it on the housetops after
 Ascension (Swete). The hidden (\\krupton\\) and the \\secret\\
 (\\apokruphon\\) are to be revealed in due time.

01202
 Repeats verse
 # 9
 with conditional form instead of a relative clause. Perhaps some
 inattention was noted.

01203
 \\What ye hear\\ (\\ti akouete\\).
 # Lu 8:18
 has it "how ye hear" (\\ps akouete\\) . Both are important. Some
 things should not be heard at all for they besmirch the mind and
 heart. What is worth hearing should be heard rightly and heeded.
 \\With what measure\\ (\\en hi metri\\). See already in the Sermon on
 the Mount
 # Mt 7:2; Lu 6:38

01204
 \\Even that which he hath\\ (\\kai ho echei\\).
 # Lu 8:18
 has \\even that which he thinketh that he hath or seemeth to have\\
 (\\kai ho dokei echein\\). It is possible that \\echei\\ here has the
 notion of acquiring. The man who does not acquire soon loses what
 he thinks that he has. This is one of the paradoxes of Jesus that
 repay thought and practice.

01205
 \\As if a man should cast\\ (\\hs anthrpos bali\\). Note \\hs\\ with the
 aorist subjunctive without \\an\\. It is a supposable case and so the
 subjunctive and the aorist tense because a single instance. Blass
 considers this idiom "quite impossible," but it is the true text
 here and makes good sense (Robertson, _Grammar_, p. 968). The
 more common idiom would have been \\hs ean\\ (or \\an\\).

01206
 \\Should sleep and rise\\ (\\katheudi kai egeirtai\\). Present
 subjunctive for continued action. So also \\spring up and grow\\
 (\\blasti kai mkuntai\\) two late verbs. The process of growth
 goes on all night and all day (\\nukta kai hmeran\\, accusative of
 time). \\He knoweth not how\\ (\\hs ouk oiden autos\\). Note position of
 \\hs\\ (beginning) and \\autos\\ (end) of clause: \\How knows not he\\. The
 mystery of growth still puzzles farmers and scientists of today
 with all our modern knowledge. But nature's secret processes do
 not fail to operate because we are ignorant. This secret and
 mysterious growth of the kingdom in the heart and life is the
 point of this beautiful parable given only by Mark. "When man has
 done his part, the actual process of growth is beyond his reach
 or comprehension" (Swete).

01207
 \\Of herself\\ (\\automat\\). Automatically, we say. The secret of
 growth is in the seed, not in the soil nor in the weather nor in
 the cultivating. These all help, but the seed spontaneously works
 according to its own nature. The word \\automat\\ is from \\autos\\
 (self) and \\memaa\\ desire eagerly from obsolete \\ma\\. Common word in
 all Greek history. Only one other example in N.T., in
 # Ac 12:10
 when the city gate opens to Peter of its own accord. "The mind is
 adapted to the truth, as the eye to the light" (Gould). So we sow
 the seed, God's kingdom truth, and the soil (the soul) is ready
 for the seed. The Holy Spirit works on the heart and uses the
 seed sown and makes it germinate and grow, "first the blade, then
 the ear, then the full corn in the ear" (\\prton chorton, eiten\\
 \\stachun, eiten plr siton en ti stachui\\). This is the law and
 order of nature and also of grace in the kingdom of God. Hence it
 is worth while to preach and teach. "This single fact creates the
 confidence shown by Jesus in the ultimate establishment of his
 kingdom in spite of the obstacles which obstruct its progress"
 (Gould).

01208
 \\Is ripe\\ (\\paradoi\\, second aorist subjunctive with \\hotan\\). Whenever
 the fruit yields itself or permits. \\Putteth forth\\ (\\apostellei\\).
 Sends forth the sickle. The word for _apostle_ comes from this
 verb. See
 # Joh 4:38
 : "I sent you forth to reap" (\\ego apesteila hums therizein\\).
 Sickle (\\drepanon\\) here by metonymy stands for the reapers who use
 it when the harvest stands ready for it (\\parestken\\, stands by
 the side, present perfect indicative).

01209
 \\How shall we liken?\\ (\\Ps homoismen?\\) Deliberative first aorist
 subjunctive. This question alone in Mark. So with the other
 question: \\In what parable shall we set it forth?\\ (\\en tini autn\\
 \\paraboli thmen;\\). Deliberative second aorist subjunctive. The
 graphic question draws the interest of the hearers (_we_) by fine
 tact.
 # Lu 13:18
 retains the double question which
 # Mt 13:31
 does not have, though he has it in a very different context,
 probably an illustration of Christ's favourite sayings often
 repeated to different audiences as is true of all teachers and
 preachers.

01210
 \\When it is sown\\ (\\hotan spari\\). Second aorist passive subjunctive
 of \\speir\\. Alone in Mark and repeated in verse
 # 32
 \\Less than all the seeds\\ (\\mikroteron pantn tn spermatn\\).
 Comparative adjective with the ablative case after it. Hyperbole,
 of course, but clearly meaning that from a very small seed a
 large plant grows, the gradual pervasive expansive power of the
 kingdom of God.

01211
 \\Groweth up\\ (\\anabainei\\).
 # Mt 13:32
 \\When it is grown\\ (\\hotan auxthi\\). \\Under the shadow thereof\\ (\\hupo\\
 \\tn skian autou\\). A different picture from Matthew's \\in the\\
 \\branches thereof\\ (\\en tois kladois autou\\). But both use
 \\katasknoin\\, to tent or camp down, make nests in the branches in
 the shade or hop on the ground under the shade just like a covey
 of birds. In
 # Mt 8:20
 the birds have nests (\\katasknseis\\). The use of the mustard seed
 for smallness seems to have been proverbial and Jesus employs it
 elsewhere
 # Mt 17:20; Lu 17:6

01212
 \\As they were able to hear it\\ (\\kaths dunanto akouein\\). Only in
 Mark. Imperfect indicative. See
 # Joh 16:12
 for \\ou dunasthe bastazein\\, not able to bear. Jesus used parables
 now largely, but there was a limit even to the use of them to
 these men. He gave them the mystery of the kingdom in this veiled
 parabolic form which was the only feasible form at this stage.
 But even so they did not understand what they heard.

01213
 \\But privately to his disciples he expounded all things\\ (\\kat'\\
 \\idian de tois idiois mathtais epeluen panta\\). To his own
 (\\idiois\\) disciples in private, in distinction from the mass of
 the people Jesus was in the habit (imperfect tense, \\epeluen\\) of
 \\disclosing\\, revealing, all things (\\panta\\) in plain language
 without the parabolic form used before the crowds. This verb
 \\epilu\\ occurs in the N.T. only here and in
 # Ac 19:39
 where the town-clerk of Ephesus says of the troubles by the mob:
 "It shall be settled in the regular assembly" (\\en ti ennomi\\
 \\ekklsii epiluthsetai\\). First future passive indicative from
 \\epilu\\. The word means to give additional (\\epi\\) loosening
 (\\lu\\), so to explain, to make plainer, clearer, even to the point
 of revelation. This last is the idea of the substantive in
 # 2Pe 1:20
 where even the Revised Version has it: "No prophecy of scripture
 is of private interpretation" (\\psa prophteia graphs idias\\
 \\epiluses ou ginetai\\). Here the use of \\ginetai\\ (comes) with the
 ablative case (\\epiluses\\) and the explanation given in verse
 # 2Pe 1:21
 shows plainly that disclosure or revelation to the prophet is
 what is meant, not interpretation of what the prophet said. The
 prophetic impulse and message came from God through the Holy
 Spirit. In private the further disclosures of Jesus amounted to
 fresh revelations concerning the mysteries of the kingdom of God.

01214
 \\When even was come\\ (\\opsias genomens\\). Genitive absolute. It had
 been a busy day. The blasphemous accusation, the visit of the
 mother and brothers and possibly sisters, to take him home,
 leaving the crowded house for the sea, the first parables by the
 sea, then more in the house, and now out of the house and over
 the sea. \\Let us go over unto the other side\\ (\\dielthmen eis to\\
 \\peran\\). Hortatory (volitive) subjunctive, second aorist active
 tense. They were on the western side and a row over to the
 eastern shore in the evening would be a delightful change and
 refreshing to the weary Christ. It was the only way to escape the
 crowds.

01215
 \\Even as he was\\ (\\hs n\\). Vulgate, _ita ut erat_. Bengel says:
 _sine apparatu_. That is, they take Jesus along (\\paralambanousin\\)
 without previous preparation. \\Other boats\\ (\\alla ploia\\). This
 detail also is given only by Mark. Some people had got into boats
 to get close to Jesus. There was a crowd even on the lake.

01216
 \\There ariseth a great storm of wind\\ (\\ginetai lailaps megal\\
 \\anemou\\). Mark's vivid historical present again.
 # Mt 8:24
 has \\egeneto\\ (arose) and
 # Lu 8:23
 \\kateb\\ (came down). Luke has also \\lailaps\\, but Matthew \\seismos\\
 (tempest), a violent upheaval like an earthquake. \\Lailaps\\ is an
 old word for these cyclonic gusts or storms. Luke's "came down"
 shows that the storm fell suddenly from Mount Hermon down into
 the Jordan Valley and smote the Sea of Galilee violently at its
 depth of 682 feet below the Mediterranean Sea. The hot air at
 this depth draws the storm down with sudden power. These sudden
 storms continue to this day on the Sea of Galilee. The word
 occurs in the LXX of the whirlwind out of which God answered Job
 # Job 38:1
 and in
 # Jon 1:4
 \\The waves beat into the boat\\ (\\ta kumata epeballen eis to ploion\\).
 Imperfect tense (were beating) vividly picturing the rolling over
 the sides of the boat "so that the boat was covered with the
 waves"
 # Mt 8:24
 Mark has it: "insomuch that the boat was now filling" (\\hste d\\
 \\gemizesthai to ploion\\). Graphic description of the plight of the
 disciples.

01217
 \\Asleep on the cushion\\ (\\epi to proskephalaion katheudn\\). Mark
 also mentions the cushion or bolster and the stern of the boat
 (\\en ti prumni\\).
 # Mt 8:24
 notes that Jesus was sleeping (\\ekatheuden\\), Luke that \\he fell\\
 \\asleep\\ (\\aphupnsen\\, ingressive aorist indicative). He was worn
 out from the toil of this day. \\They awake him\\ (\\egeirousin auton\\).
 So Mark's graphic present. Matthew and Luke both have "awoke
 him." Mark has also what the others do not: "Carest thou not?"
 (\\ou melei soi;\\). It was a rebuke to Jesus for sleeping in such a
 storm. We are perishing (\\apollumetha\\, linear present middle).
 Precisely this same form also in
 # Mt 8:25
 and
 # Lu 8:24

01218
 \\Rebuked the wind\\ (\\epetimsen ti anemi\\) as in
 # Mt 8:26
 and
 # Lu 8:24
 He spoke to the sea also. All three Gospels speak of the sudden
 calm (\\galn\\) and the rebuke to the disciples for this lack of
 faith.

01219
 \\Why are ye fearful?\\ (\\Ti deiloi este;\\). They had the Lord of the
 wind and the waves with them in the boat. He was still Master
 even if asleep in the storm. \\Have ye not yet faith?\\ (\\Oup echete\\
 \\pistin;\\). Not yet had they come to feel that Jesus was really
 Lord of nature. They had accepted his Messiaship, but all the
 conclusions from it they had not yet drawn. How like us in our
 troubles they were!

01220
 \\They feared exceedingly\\ (\\ephobthsan phobon megan\\). Cognate
 accusative with the first aorist passive indicative. They feared
 a great fear.
 # Mt 8:27
 and
 # Lu 8:22
 mention that "they marvelled." But there was fear in it also. \\Who\\
 \\then is this?\\ (\\Tis ara houtos estin;\\). No wonder that they feared
 if this One could command the wind and the waves at will as well
 as demons and drive out all diseases and speak such mysteries in
 parables. They were growing in their apprehension and
 comprehension of Jesus Christ. They had much yet to learn. There
 is much yet for us today to learn or seek to grow in the
 knowledge of our Lord Jesus Christ. This incident opened the eyes
 and minds of the disciples to the majesty of Jesus.

01221
 \\The Gerasenes\\ (\\tn Gerasnn\\). Like
 # Lu 8:26
 while
 # Mt 8:28
 has "the Gadarenes." The ruins of the village Khersa (Gerasa)
 probably point to this site which is in the district of Gadara
 some six miles southeastward, not to the city of Gerasa some
 thirty miles away.

01222
 \\Out of the boat\\ (\\ek tou ploiou\\). Straightway (\\euthus\\) Mark says,
 using the genitive absolute (\\exelthontos autou\\) and then
 repeating \\auti\\ associative instrumental after \\apntsen\\. The
 demoniac greeted Jesus at once. Mark and
 # Lu 9:27
 mention only one man while Matthew notes two demoniacs, perhaps
 one more violent than the other. Each of the Gospels has a
 different phrase. Mark has "a man with an unclean spirit" (\\en\\
 \\pneumati akatharti\\),
 # Mt 8:28
 "two possessed with demons" (\\duo daimonizomenoi\\),
 # Lu 8:27
 "one having demons" (\\tis echn daimonia\\). Mark has many touches
 about this miracle not retained in Matthew and Luke.
 See note on "Mt 8:28"

01223
 \\No man could any more bind him, no, not with a chain\\ (\\oude\\
 \\halusei oudeis edunato auton dsai\\). Instrumental case \\halusei\\, a
 handcuff (\\a\\ privative and \\lu\\, to loosen). But this demoniac
 snapped a handcuff as if a string.

01224
 \\Often bound\\ (\\pollakis dedesthai\\). Perfect passive infinitive,
 state of completion. With fetters (\\pedais\\, from \\peza\\, foot,
 instep) and chains, bound hand and foot, but all to no purpose.
 The English plural of foot is feet (Anglo-Saxon _fot_, _fet_) and
 fetter is _feeter_. \\Rent asunder\\ (\\diespsthai\\). Drawn (\\spa\\) in
 two (\\dia-\\ same root as \\duo\\, two). Perfect passive infinitive.
 \\Broken in pieces\\ (\\suntetriphthai\\.) Perfect passive infinitive
 again, from \\suntrib\\, to rub together. Rubbed together, crushed
 together. Perhaps the neighbours who told the story could point
 to broken fragments of chains and fetters. The fetters may have
 been cords, or even wooden stocks and not chains. \\No man had\\
 \\strength to tame him\\ (\\oudeis ischuen auton damasai\\). Imperfect
 tense. He roamed at will like a lion in the jungle.

01225
 \\He was crying out, and cutting himself with stones\\ (\\n krazn kai\\
 \\katakoptn heauton lithois\\). Further vivid details by Mark. Night
 and day his loud scream or screech could be heard like other
 demoniacs (cf.
 # 1:26; 3:11; 9:26
 The verb for cutting himself occurs here only in the N.T., though
 an old verb. It means to _cut down_ (perfective use of \\kata-\\). We
 say _cut up_, gash, hack to pieces. Perhaps he was scarred all
 over with such gashes during his moments of wild frenzy night and
 day in the tombs and on the mountains. Periphrastic imperfect
 active with \\n\\ and the participles.

01226
 \\Ran and worshipped\\ (\\edramen kai prosekunsen\\). "At first perhaps
 with hostile intentions. The onrush of the naked yelling maniac
 must have tried the newly recovered confidence of the Twelve. We
 can imagine their surprise when, on approaching, he threw himself
 on his knees" (Swete).

01227
 \\I adjure thee by God\\ (\\horkiz se ton theon\\). The demoniac puts
 Jesus on oath (two accusatives) after the startled outcry just
 like the one in
 # 1:24
 which see. He calls Jesus here "son of the Most High God" (\\huie\\
 \\tou theou tou hupsistou\\) as in
 # Lu 8:28
 (cf.
 # Ge 14:18
 \\Torment me not\\ (\\m me basanisis\\). Prohibition with \\m\\ and the
 ingressive aorist subjunctive. The word means to test metals and
 then to test one by torture (cf. our "third degree"). Same word
 in all three Gospels.

01228
 \\For he said\\ (\\elegen gar\\). For he had been saying (progressive
 imperfect). Jesus had already repeatedly ordered the demon to
 come out of the man whereat the demon made his outcry to Jesus
 and protested.
 # Mt 8:29
 had "before the time" (\\pro kairou\\) and
 # 8:31
 shows that the demons did not want to go back to the abyss (\\tn\\
 \\abusson\\) right now. That was their real home, but they did not
 wish to return to the place of torment just now.

01229
 \\My name is Legion\\ (\\Legin onoma moi\\). So
 # Lu 8:30
 but not Matthew. Latin word (_legio_). A full Roman legion had
 6,826 men.
 See note on "Mt 26:53"
 This may not have been a full legion, for
 # Mr 5:13
 notes that the number of hogs was "about two thousand." Of
 course, a stickler for words might say that each hog had several
 demons.

01230
01231
01232
01233
 \\And he gave them leave\\ (\\kai epetrepsen autois\\). These words
 present the crucial difficulty for interpreters as to why Jesus
 allowed the demons to enter the hogs and destroy them instead of
 sending them back to the abyss. Certainly it was better for hogs
 to perish than men, but this loss of property raises a difficulty
 of its own akin to the problem of tornadoes and earthquakes. The
 question of one man containing so many demons is difficult also,
 but not much more so than how one demon can dwell in a man and
 make his home there. One is reminded of the man out of whom a
 demon was cast, but the demon came back with seven other demons
 and took possession. Gould thinks that this man with a legion of
 demons merely makes a historical exaggeration. "I feel as if I
 were possessed by a thousand devils." That is too easy an
 explanation.
 See note on "Mt 8:32"
  for "rushed down the steep." \\They were choked\\ (\\epnigonto\\).
 Imperfect tense picturing graphically the disappearance of pig
 after pig in the sea.
 # Lu 8:33
 has \\apegnig\\, \\choked off\\, constative second aorist passive
 indicative, treated as a whole,
 # Mt 8:32
 merely has "perished" (\\apethanon\\; died).

01234
 \\And in the country\\ (\\kai eis tous agrous\\). Mark adds this to "the
 city." In the fields and in the city as the excited men ran they
 told the tale of the destruction of the hogs. They came to see
 (\\lthon idein\\). All the city came out (Matthew), they went out to
 see (Luke).

01235
 \\They come to Jesus\\ (\\erchontai pros ton Isoun\\). Vivid present. To
 Jesus as the cause of it all, "to meet Jesus" (\\eis hupantsin\\
 \\Isou\\,
 # Mt 8:34
 \\And behold\\ (\\therousin\\). Present tense again. \\And they were\\
 \\afraid\\ (\\kai ephobthsan\\). They became afraid. Mark drops back to
 the ingressive aorist tense (passive voice). They had all been
 afraid of the man, but there he was "sitting clothed and in his
 right mind," (\\kathmenon himatismenon kai sphronounta\\. Note the
 participles). "At the feet of Jesus," Luke adds
 # Lu 8:35
 For a long time he had worn no clothes
 # Lu 8:17
 Here was the healing of the wild man and the destruction of the
 hogs all by this same Jesus.

01236
01237
 \\To depart from their borders\\ (\\apelthein apo tn horin\\). Once
 before the people of Nazareth had driven Jesus out of the city
 # Lu 4:16-31
 Soon they will do it again on his return there
 # Mr 6:1-6; Mt 13:54-58
 Here in Decapolis pagan influence was strong and the owners of
 the hogs cared more for the loss of their property than for the
 healing of the wild demoniac. In the clash between business and
 spiritual welfare business came first with them as often today.
 All three Gospels tell of the request for Jesus to leave. They
 feared the power of Jesus and wanted no further interference with
 their business affairs.

01238
 \\As he was entering\\ (\\embainontos autou\\). The man began to beseech
 him (\\parekalei\\) before it was too late.

01239
 \\Go to thy house unto thy friends\\ (\\Hupage eis ton oikon sou pros\\
 \\tous sous\\). "To thy own folks" rather than "thy friends."
 Certainly no people needed the message about Christ more than
 these people who were begging Jesus to leave. Jesus had greatly
 blessed this man and so gave him the hardest task of all, to go
 home and witness there for Christ. In Galilee Jesus had several
 times forbidden the healed to tell what he had done for them
 because of the undue excitement and misunderstanding. But here it
 was different. There was no danger of too much enthusiasm for
 Christ in this environment.

01240
 \\He went his way\\ (\\aplthen\\). He went off and did as Jesus told
 him. He heralded (\\krussein\\) or published the story till all over
 Decapolis men marvelled (\\ethaumazon\\) at what Jesus did, kept on
 marvelling (imperfect tense). The man had a greater opportunity
 for Christ right in his home land than anywhere else. They all
 knew this once wild demoniac who now was a new man in Christ
 Jesus. Thousands of like cases of conversion under Christ's power
 have happened in rescue missions in our cities.

01241
01242
01243
 \\My little daughter\\ (\\to thugatrion mou\\). Diminutive of \\thugatr\\
 # Mt 9:18
 "This little endearing touch in the use of the diminutive is
 peculiar to Mark" (Vincent). "Is at the point of death" (\\eschats\\
 \\echei\\). Has it in the last stages.
 # Mt 9:18
 has: "has just died" (\\arti eteleusen\\), Luke "she lay a dying"
 (\\apethnsken\\, imperfect, she was dying). It was a tragic moment
 for Jairus. \\I pray thee\\, not in the Greek. This ellipsis before
 \\hina\\ not uncommon, a sort of imperative use of \\hina\\ and the
 subjunctive in the _Koin_ (Robertson, _Grammar_, p. 943).

01244
 \\He went with him\\ (\\aplthen\\). Aorist tense. Went off with him
 promptly, but a great multitude followed him (\\kolouthei\\), was
 following, kept following (imperfect tense). \\They thronged him\\
 (\\sunethlibon auton\\). Imperfect tense again. Only example of (here
 and in verse
 # 31
 this compound verb in the N.T., common in old Greek. Were
 pressing Jesus so that he could hardly move because of the jam,
 or even to breathe (\\sunepnigon\\,
 # Lu 8:42

01245
01246
 \\Had suffered many things of many physicians\\ (\\polla pathousa hupo\\
 \\polln iatrn\\). A pathetic picture of a woman with a chronic case
 who had tried doctor after doctor. \\Had spent all that she had\\
 (\\dapansasa ta par' auts panta\\). Having spent the all from
 herself, all her resources. For the idiom with \\para\\ see
 # Lu 10:7; Php 4:18
 The tragedy of it was that she "was nothing bettered, but rather
 grew worse" (\\mden pheltheisa alla mllon eis to cheiron\\
 \\elthousa\\). Her money was gone, her disease was gaining on her,
 her one chance came now with Jesus. Matthew says nothing about
 her experience with the doctors and
 # Lu 8:43
 merely says that she "had spent all her living upon physicians
 and could not be healed of any," a plain chronic case. Luke the
 physician neatly takes care of the physicians. But they were not
 to blame. She had a disease that they did not know how to cure.
 Vincent quotes a prescription for an issue of blood as given in
 the Talmud which gives one a most grateful feeling that he is not
 under the care of doctors of that nature. The only parallel today
 is Chinese medicine of the old sort before modern medical schools
 came.

01247
01248
 \\If I touch but his garments\\ (\\Ean hapsmai k'an tn himatin\\
 \\autou\\). She was timid and shy from her disease and did not wish
 to attract attention. So she crept up in the crowd and touched
 the hem or border of his garment (\\kraspedon\\) according to
 # Mt 9:20
 and
 # Lu 8:44

01249
 \\She felt in her body\\ (\\egn ti smati\\). She knew, the verb means.
 She said to herself, \\I am healed\\ (\\imai\\). \\Itai\\ retains the
 perfect passive in the indirect discourse. It was a vivid moment
 of joy for her. The plague (\\mastigos\\) or scourge was a whip used
 in flagellations as on Paul to find out his guilt
 # Ac 22:24
 cf.
 # Heb 11:26
 It is an old word that was used for afflictions regarded as a
 scourge from God.
 See note on "Mr 3:10"
