02100
 \\Who even forgiveth sins\\ (\\hos kai hamartias aphisin\\). Present
 indicative active of same verb, \\aphimi\\. Once before the
 Pharisees considered Jesus guilty of blasphemy in claiming the
 power to forgive sins
 # Lu 5:21
 Jesus read their inmost thoughts as he always does.

02101
02102
 \\Soon afterwards\\ (\\en ti kathexs\\). In
 # 7:11
 we have \\en ti hexs\\. This word means one after the other,
 successively, but that gives no definite data as to the time,
 only that this incident in
 # 8:1-3
 follows that in
 # 7:36-50
 Both in Luke alone. \\That\\ (\\kai\\). One of Luke's idioms with \\kai\\
 \\egeneto\\ like Hebrew _wav_. Went about (\\dideuen\\). Imperfect
 active of \\diodeu\\, to make one's way through (\\dia, hodos\\), common
 in late Greek writers. In the N.T. here only and
 # Ac 17:1
 \\Through cities and villages\\ (\\kata polin kai kmn\\). Distributive
 use of \\kata\\ (up and down). The clause is amphibolous and goes
 equally well with \\dideuen\\ or with \\krussn\\ (heralding) \\kai\\
 \\euaggelizomenos\\ (evangelizing, gospelizing). This is the second
 tour of Galilee, this time the Twelve with him.

02103
 \\Which had been healed\\ (\\hai san tetherapeumenai\\). Periphrastic
 past perfect passive, suggesting that the healing had taken place
 some time before this tour. These women all had personal grounds
 of gratitude to Jesus. \\From whom seven devils (demons) had gone\\
 \\out\\ (\\aph' hs daimonia hepta exelluthei\\). Past perfect active
 third singular for the \\daimonia\\ are neuter plural. This first
 mention of Mary Magdalene describes her special cause of
 gratitude. This fact is stated also in
 # Mr 16:9
 in the disputed close of the Gospel. The presence of seven demons
 in one person indicates special malignity
 # Mr 5:9
 See
 # Mt 17:45
 for the parable of the demon who came back with seven other
 demons worse than the first. It is not known where Magdala was,
 whence Mary came.

02104
 \\Joanna\\ (\\Iana\\). Her husband \\Chuz\\, steward (\\epitropou\\) of
 Herod, is held by some to be the nobleman (\\basilikos\\) of
 # Joh 4:46-53
 who believed and all his house. At any rate Christ had a follower
 from the household of Herod Antipas who had such curiosity to see
 and hear him. One may recall also Manaen
 # Ac 13:1
 Herod's foster brother. Joanna is mentioned again with Mary
 Magdalene in
 # Lu 24:10
 \\Who ministered unto them\\ (\\haitines dikonoun autois\\). Imperfect
 active of \\diakone\\, common verb, but note augment as if from \\dia\\
 and \\akone\\, but from \\diakonos\\ and that from \\dia\\ and \\konis\\
 (dust). The very fact that Jesus now had twelve men going with
 him called for help from others and the women of means responded
 to the demand. \\Of their substance\\ (\\ek tn huparchontn autais\\).
 From the things belonging to them. This is the first woman's
 missionary society for the support of missionaries of the Gospel.
 They had difficulties in their way, but they overcame these, so
 great was their gratitude and zeal.

02105
 \\By a parable\\ (\\dia parabols\\).
 # Mr 4:2
 says "in parables" as does
 # Mt 13:3
 This is the beginning of the first great group of parables as
 given in
 # Mr 4:1-34
 and
 # Mt 13:1-53
 There are ten of these parables in Mark and Matthew and only two
 in
 # Lu 8:4-18
 (The Sower and the Lamp,
 # 8:16
 though Luke also has the expression "in parables"
 # 8:10
 See
 # Mt 13
 and
 # Mr 4
 for discussion of the word parable and the details of the Parable
 of the Sower. Luke does not locate the place, but he mentions the
 great crowds on hand, while both Mark and Matthew name the
 seaside as the place where Jesus was at the start of the series
 of parables.

02106
 \\His seed\\ (\\ton sporon autou\\). Peculiar to Luke. \\Was trodden under\\
 \\foot\\ (\\katepatth\\). First aorist passive indicative of \\katapate\\.
 Peculiar to Luke here. \\Of the heavens\\ (\\tou ouranou\\). Added in
 Luke.

02107
 \\Upon the rock\\ (\\epi tn petran\\).
 # Mr 4:5
 "the rocky ground" (\\epi to petrdes\\),
 # Mt 13:5
 "the rocky places. \\As soon as it grew\\ (\\phuen\\). Second aorist
 passive participle of \\phu\\, an old verb to spring up like a
 sprout. \\Withered away\\ (\\exranth\\). First aorist passive
 indicative of \\zrain\\, old verb, to dry up. \\Moisture\\ (\\ikmada\\).
 Here only in the N.T., though common word.

02108
 \\Amidst the thorns\\ (\\en mesi tn akanthn\\).
 # Mr 4:7
 has \\eis\\ (among) and
 # Mt 13:7
 has \\epi\\ "upon." \\Grew with it\\ (\\sunphueisai\\). Same participle as
 \\phuen\\ above with \\sun-\\ (together). \\Choked\\ (\\apepnixan\\). From
 \\apopnig\\, to choke off as in
 # Mt 13:7
 In
 # Mr 4:7
 the verb is \\sunepnixan\\ (choked together).

02109
 \\A hundredfold\\ (\\hekatonplasiona\\). Luke omits the thirty and sixty
 of
 # Mr 4:8; Mt 13:8
 \\He cried\\ (\\ephnei\\). Imperfect active, and in a loud voice, the
 verb means. The warning about hearing with the ears occurs also
 in
 # Mr 4:9; Mt 13:9

02110
 \\Asked\\ (\\eprtn\\). Imperfect of \\eperta\\ (\\epi\\ and \\erta\\)
 where
 # Mr 4:10
 has \\rtn\\ (uncompounded imperfect), both the tense and the use
 of \\epi\\ indicate eager and repeated questions on the part of the
 disciples, perhaps dimly perceiving a possible reflection on
 their own growth. \\What this parable might be\\ (\\tis haut ei h\\
 \\parabol\\). A mistranslation, What this parable was (or meant).
 The optative \\ei\\ is merely due to indirect discourse, changing
 the indicative \\estin\\ (is) of the direct question to the optative
 \\ei\\ of the indirect, a change entirely with the writer or speaker
 and without any change of meaning (Robertson, _Grammar_, pp.
 1043f.).

02111
 \\The mysteries\\ (\\ta mustria\\). For this word,
 see note on "Mt 13:11"
 see note on "Mr 4:11"
 Part of the mystery here explained is how so many people who have
 the opportunity to enter the kingdom fail to do so because of
 manifest unfitness. \\That\\ (\\hina\\). Here
 # Mr 4:11
 also has \\hina\\ while
 # Mt 13:13
 has \\hoti\\ (because). On the so-called causal use of \\hina\\ as here
 equal to \\hoti\\
 See note on "Mt 13:13"
 See note on "Mr 4:11"
 Plummer sensibly argues that there is truth both in the causal
 \\hoti\\ of Matthew and the final \\hina\\ of Mark and Matthew. "But the
 principle that he who hath shall receive more, while he who hath
 not shall be deprived of what he seemeth to have, explains both
 the \\hina\\ and the \\hoti\\. Jesus speaks in parables because the
 multitudes see without seeing and hear without hearing. But He
 also speaks in parable \\in order that\\ they may see without seeing
 and hear without hearing." Only for "hearing" Luke has
 "understand" \\sunisin\\, present subjunctive from a late omega form
 \\suni\\ instead of the \\-mi\\ verb \\sunimi\\.

02112
 \\Is this\\ (\\estin de haut\\). Means this. Jesus now proceeds to
 interpret his own parable. \\The seed is the word of God\\ (\\ho sporos\\
 \\estin ho logos tou theou\\). The article with both subject and
 predicate as here means that they are interchangeable and can be
 turned round: The word of God is the seed. The phrase "the word
 of God" does not appear in Matthew and only once in Mark
 # Mr 7:13
 and John
 # Joh 10:35
 but four times in Luke
 # 5:1; 8:11,21; 11:28
 and twelve times in Acts. In
 # Mr 4:14
 we have only "the word." In
 # Mr 3:31
 we have "the will of God," and in
 # Mt 12:46
 "the will of my Father" where
 # Lu 8:21
 has "the word of God." This seems to show that Luke has the
 subjective genitive here and means the word that comes from God.

02113
 \\Those by the wayside\\ (\\hoi para tn hodon\\). As in
 # Mr 4:15; Mt 13:19
 so here the people who hear the word = the seed are discussed by
 metonymy. \\The devil\\ (\\ho diabolos\\). The slanderer. Here
 # Mr 4:15
 has Satan. \\From their heart\\ (\\apo ts kardias autn\\). Here Mark
 has "in them." It is the devil's business to snatch up the seed
 from the heart before it sprouts and takes root. Every preacher
 knows how successful the devil is with his auditors.
 # Mt 13:19
 has it "sown in the heart." \\That they may not believe and be\\
 \\saved\\ (\\hina m pisteusantes sthsin\\). Peculiar to Luke. Negative
 purpose with aorist active participle and first aorist
 (ingressive) passive subjunctive. Many reasons are offered today
 for the failure of preachers to win souls. Here is the main one,
 the activity of the devil during and after the preaching of the
 sermon. No wonder then that the sower must have good seed and sow
 wisely, for even then he can only win partial success.

02114
 \\Which for a while believe\\ (\\hoi pros kairon pisteuousin\\).
 Ostensibly they are sincere and have made a real start in the
 life of faith. \\They fall away\\ (\\aphistantai\\). Present middle
 indicative. They stand off, lose interest, stop coming to church,
 drop out of sight. It is positively amazing the number of new
 church members who "stumble" as
 # Mr 4:17
 has it (\\skandalizontai\\), do not like the pastor, take offence at
 something said or done by somebody, object to the appeals for
 money, feel slighted. The "season of trial" becomes a "season of
 temptation" (\\en kairi peirasmou\\) for these superficial,
 emotional people who have to be periodically rounded up if kept
 within the fold.

02115
 \\They are choked\\ (\\sunpnigontai\\). Present passive indicative of
 this powerfully vivid compound verb \\sunpnig\\ used in
 # Mr 4:19; Mt 13:22
 only there these worldly weeds choke the word while here the
 victims themselves are choked. Both are true. Diphtheria will
 choke and strangle the victim. Who has not seen the promise of
 fair flower and fruit choked into yellow withered stalk without
 fruit "as they go on their way" (\\poreuomenoi\\). \\Bring no fruit to\\
 \\perfection\\ (\\ou telesphorousin\\). Compound verb common in the late
 writers (\\telos, phore\\). To bring to completion. Used of fruits,
 animals, pregnant women. Only here in the N.T.

02116
 \\In an honest and good heart\\ (\\en kardii kali kai agathi\\).
 Peculiar to Luke. In verse
 # 8
 the land (\\gn\\) is called \\agathn\\ (really good, generous) and in
 verse
 # 15
 we have \\en ti kali gi\\ (\\in the beautiful or noble land\\). So
 Luke uses both adjectives of the heart. The Greeks used \\kalos k'\\
 \\agathos\\ of the high-minded gentleman. It is probable that Luke
 knew this idiom. It occurs here alone in the N.T. It is not easy
 to translate. We have such phrases as "good and true," "sound and
 good," "right and good," no one of which quite suits the Greek.
 Certainly Luke adds new moral qualities not in the Hellenic
 phrase. The English word "honest" here is like the Latin
 _honestus_ (fair, noble). The words are to be connected with
 "hold fast" (\\katechousin\\), "hold it down" so that the devil does
 not snatch it away, having depth of soil so that it does not
 shrivel up under the sun, and is not choked by weeds and thorns.
 It bears fruit (\\karpophorousin\\, an old expressive verb, \\karpos\\
 and \\phore\\). That is the proof of spiritual life. \\In patience\\ (\\en\\
 \\hupomoni\\). There is no other way for real fruit to come.
 Mushrooms spring up overnight, but they are usually poisonous.
 The best fruits require time, cultivation, patience.

02117
 \\When he hath lighted a lamp\\ (\\luchnon hapsas\\). It is a portable
 lamp (\\luchnon\\) that one lights (\\hapsas\\ aorist active participle
 of \\hapt\\, to kindle, fasten to, light). \\With a vessel\\ (\\skeuei\\,
 instrumental case of \\skeuos\\). Here
 # Mr 4:21
 has the more definite figure "under the bushel" as has
 # Mt 5:15
 \\Under the bed\\ (\\hupokat klins\\). Here
 # Mr 4:21
 has the regular \\hupo tn klinn\\ instead of the late compound
 \\hupokat\\. Ragg notes that Matthew distributes the sayings of
 Jesus given here by
 # Lu 8:16-18; Mr 4:21-25
 concerning the parable of the lamp and gives them in three
 separate places
 # Mt 5:15; 10:26; 13:12
 That is true, but it does not follow that Mark and Luke have
 bunched together separate sayings or that Matthew has scattered
 sayings delivered only on one occasion. One of the slowest
 lessons for some critics to learn is that Jesus repeated
 favourite sayings on different occasions and in different
 groupings just as every popular preacher and teacher does today.
 See note on "Mr 4:21"
  for further discussion of the lamp and stand. \\May see the light\\
 (\\Blepsin to phs\\). In
 # Mt 5:16
 Jesus has it "may see your good works." The purpose of light is
 to let one see something else, not the light. Note present
 subjunctive (\\blepsin\\), linear action "Jesus had kindled a light
 within them. They must not hide it, but must see that it spreads
 to others" (Plummer). The parable of the lamp throws light on the
 parable of the sower.

02118
 \\That shall not be known\\ (\\ho ou m gnsthi\\). Peculiar to Luke.
 First aorist passive subjunctive of \\ginsk\\ with the strong
 double negative \\ou m\\.
 See note on "Mr 4:22"
  for discussion of \\krupton\\ and \\apokruphon\\.

02119
 \\How ye hear\\ (\\ps akouete\\). The manner of hearing.
 # Mr 4:24
 has "what ye hear" (\\ti akouete\\), the matter that is heard. Both
 are supremely important. Some things should not be heard at all.
 Some that are heard should be forgotten. Others should be
 treasured and practised. \\For whosoever hath\\ (\\Hos an gar echi\\).
 Present active subjunctive of the common verb \\ech\\ which may mean
 "keep on having" or "acquiring."
 See note on "Mr 4:25"
  for discussion. \\Thinketh he hath\\ (\\dokei echein\\), or \\seems to\\
 \\acquire or to hold\\. Losses in business illustrate this saying as
 when we see their riches take wings and fly away. So it is with
 hearing and heeding. Self-deception is a common complaint.

02120
 \\His mother and brethren\\ (\\h mtr kai hoi adelphoi autou\\).
 # Mr 3:31-35; Mt 12:46-50
 place the visit of the mother and brothers of Jesus before the
 parable of the sower. Usually Luke follows Mark's order, but he
 does not do so here. At first the brothers of Jesus (younger sons
 of Joseph and Mary, I take the words to mean, there being sisters
 also) were not unfriendly to the work of Jesus as seen in
 # Joh 2:12
 when they with the mother of Jesus are with him and the small
 group (half dozen) disciples in Capernaum after the wedding in
 Cana. But as Jesus went on with his work and was rejected at
 Nazareth
 # Lu 4:16-31
 there developed an evident disbelief in his claims on the part of
 the brothers who ridiculed him six months before the end
 # Joh 7:5
 At this stage they have apparently come with Mary to take Jesus
 home out of the excitement of the crowds, perhaps thinking that
 he is beside himself
 # Mr 3:21
 They hardly believed the charge of the rabbis that Jesus was in
 league with Beelzebub. Certainly the mother of Jesus could give
 no credence to that slander. But she herself was deeply concerned
 and wanted to help him if possible. See discussion of the problem
 in my little book _The Mother of Jesus_ and also
 see note on "Mr 3:31"
 see note on "Mt 12:46"
 \\Come to him\\ (\\suntuchein\\). Second aorist active infinitive of
 \\suntugchan\\, an old verb, though here alone in the N.T., meaning
 to meet with, to fall in with as if accidentally, here with
 associative instrumental case \\auti\\.

02121
 \\Was told\\ (\\apggel\\). Second aorist passive indicative of
 \\apaggell\\, to bring word or tidings. Common verb.
 See note on "Mr 3:32"
 See note on "Mt 12:47"
 for details.

02122
 \\These which hear the word of God and do it\\ (\\hoi ton logon tou\\
 \\theou akouontes kai poiountes\\). The absence of the article with
 "mother" and "brothers" probably means, as Plummer argues,
 "Mother to me and brothers to me are those who &c." No one is a
 child of God because of human parentage
 # Joh 1:13
 "Family ties are at best temporal; spiritual ties are eternal"
 (Plummer) . Note the use of "hear and do" together here as in
 # Mt 7:24; Lu 6:47
 at the close of the Sermon on the Mount. The parable of the sower
 is almost like a footnote to that sermon. Later Jesus will make
 "doing" a test of friendship for him
 # Joh 15:14

02123
 \\And they launched forth\\ (\\kai anchthsan\\). First aorist passive
 indicative of \\anag\\, an old verb, to lead up, to put out to sea
 (looked at as going up from the land). This nautical sense of the
 verb occurs only in Luke in the N.T. and especially in the Acts
 # Ac 13:13; 16:11; 18:21; 20:3,13; 21:I,2; 27:2,4,12,21; 28:10

02124
 \\He fell asleep\\ (\\aphupnsen\\). First aorist (ingressive) active
 indicative of \\aphupno\\, to put to sleep, to fall off to sleep, a
 late verb for which the older Greek used \\kathupno\\. Originally
 \\aphupno\\ meant to waken from sleep, then to fall off to sleep
 (possibly a medical use). This is the only passage which speaks
 of the sleep of Jesus. Here only in the N.T. \\Came down\\ (\\kateb\\).
 Second aorist active indicative of \\katabain\\, common verb. It was
 literally true. These wind storms (\\lailaps\\. So also
 # Mr 4:37
 rushed from Hermon down through the Jordan gorge upon the Sea of
 Galilee and shook it like a tempest
 # Mt 8:24
 Mark's
 # Mr 4:37
 vivid use of the dramatic present \\ginetai\\ (ariseth) is not so
 precise as Luke's "came down."
 See note on "Mt 8:24"
 These sudden squalls were dangerous on this small lake. \\They were\\
 \\filling\\ (\\suneplrounto\\). Imperfect passive. It was the boat that
 was being filled
 # Mr 4:37
 and it is here applied to the navigators as sailors sometimes
 spoke. An old verb, but in the N.T. used only by Luke
 # 8:23; 9:51; Ac 2:1
 \\Were in jeopardy\\ (\\ekinduneuon\\). Imperfect active, vivid
 description. Old verb, but in the N.T. only here,
 # Ac 19:27; 1Co 15:30

02125
 \\Master, Master\\ (\\Epistata, epistata\\).
 See note on "Lu 5:5"
  for discussion.
 # Mr 4:38
 has \\Teacher\\ (\\Didaskale\\),
 # Mt 8:25
 has \\Lord\\ (\\Kurie\\). The repetition here shows the uneasiness of the
 disciples. \\We perish\\ (\\apollumetha\\). So in
 # Mr 4:38; Mt 8:25
 Linear present middle indicative, we are perishing. \\The raging of\\
 \\the water\\ (\\ti kludoni tou hudatos\\). \\Kludn\\, common Greek word,
 is a boisterous surge, a violent agitation. Here only in the N.T.
 save
 # Jas 1:6
 \\Kuma\\
 # Mr 4:37
 is the regular swell or wave. A \\calm\\ (\\galn\\). Only in the
 parallels in the N.T., though common word. Here
 # Mr 4:39; Mt 8:26
 add \\great\\ (\\megal\\). \\That\\ (\\hoti\\). This use of \\hoti\\ as
 explanatory of the demonstrative pronoun \\houtos\\ occurs in the
 parallels
 # Mr 4:36; Mt 8:27
 and also in
 # Lu 4:36
 It is almost result. \\He commandeth\\ (\\epitassei\\). Peculiar to Luke.

02126
02127
 \\They arrived\\ (\\katepleusan\\). First aorist active indicative of
 \\kataple\\, common verb, but here only in the N.T. Literally, \\they\\
 \\sailed down\\ from the sea to the land, the opposite of \\launched\\
 \\forth\\ (\\anchthsan\\) of verse
 # 22
 So we today use like nautical terms, to bear up, to bear down.
 \\The Gerasenes\\ (\\ton Gerasnn\\). This is the correct text here as
 in
 # Mr 5:1
 while Gadarenes is correct in
 # Mt 8:28
 See there for explanation of this famous discrepancy, now cleared
 up by Thomson's discovery of Khersa (\\Gersa\\) on the steep eastern
 bank and in the vicinity of Gadara. \\Over against Galilee\\
 (\\antipera ts Galilaias\\). Only here in the N.T. The later Greek
 form is \\antiperan\\ (Polybius, etc.). Some MSS. here have \\peran\\
 like
 # Mr 5:1; Mt 8:28

02128
 \\And for a long time\\ (\\kai chroni hikani\\). The use of the
 associative instrumental case in expressions of time is a very
 old Greek idiom that still appears in the papyri (Robertson,
 _Grammar_, p. 527). \\He had worn no clothes\\ (\\ouk enedusato\\
 \\himation\\). First aorist middle indicative, constative aorist,
 viewing the "long time" as a point. Not pluperfect as English has
 it and not for the pluperfect, simply "and for a long time he did
 not put on himself (indirect middle) any clothing." The physician
 would naturally note this item. Common verb \\endu\\ or \\endun\\. This
 item in Luke alone, though implied by
 # Mr 5:15
 "clothed" (\\himatismenon\\). \\And abode not in any house\\ (\\kai en\\
 \\oikii ouk emenen\\). Imperfect active. Peculiar to Luke, though
 implied by the mention of tombs in all three
 # Mr 5:3; Mt 8:28; Lu 8:27

02129
 \\Fell down\\ (\\prosepesen\\). Second aorist active of \\prospipt\\, to
 fall forward, towards, prostrate before one as here. Common verb.
 # Mr 5:6
 has \\prosekunsen\\ (worshipped). \\The Most High God\\ (\\tou theou tou\\
 \\hupsistou\\). Uncertain whether \\tou theou\\ genuine or not. But "the
 Most High" clearly means God as already seen
 # Lu 1:32,35,36; 6:35
 The phrase is common among heathen
 # Nu 24:16; Mic 6:6; Isa 14:14
 The demoniac may have been a Gentile, but it is the demon here
 speaking.
 See note on "Mr 2:7"
 See note on "Mt 8:29"
  for the Greek idiom (\\ti emoi kai soi\\). "What have I to do with
 thee?" See there also for "Torment me not."

02130
 \\For he commanded\\ (\\parggellen gar\\). Imperfect active, correct
 text, for he was commanding. \\Often times\\ (\\pollois chronois\\). Or
 "for a long time" like \\chroni polli\\ of verse
 # 27
 (see Robertson, _Grammar_, p. 537, for the plural here). \\It had\\
 \\seized\\ (\\sunrpakei\\). Past perfect active of \\sunarpaz\\, to lay
 hold by force. An old verb, but only in Luke in the N.T.
 # Lu 8:29; Ac 6:12; 19:29; 27:15
 \\Was kept under guard\\ (\\edesmeueto\\). Imperfect passive of \\desmeu\\
 to put in chains, from \\desmos\\, bond, and that from \\de\\ to bind.
 Old, but rather rare verb. Only here and
 # Ac 22:4
 in this sense. In
 # Mt 23:4
 it means to bind together. Some MSS. read \\desme\\ in
 # Lu 8:29
 \\Breaking the bands asunder\\ (\\diarssn ta desma\\). Old verb, the
 preposition \\dia\\ (in two) intensifying the meaning of the simple
 verb \\rss\\ or \\rgnumi\\, to rend. \\Was driven\\ (\\launeto\\).
 Imperfect passive of \\elaun\\, to drive, to row, to march
 (Xenophon). Only five times in the N.T. Here alone in Luke and
 peculiar to Luke in this incident.

02131
 \\Legion\\ (\\Legin\\).
 See note on "Mr 5:9"

02132
 \\Into the abyss\\ (\\eis tn abusson\\). Rare old word common in LXX
 from \\a\\ privative and \\baths\\ (deep). So bottomless place (supply
 \\chra\\). The deep sea in
 # Ge 1:2; 7:11
 The common receptacle of the dead in
 # Ro 10:7
 and especially the abode of demons as here and
 # Re 9:1-11; 11:7; 17:8; 20:1,3

02133
 \\A herd of many swine\\ (\\agel choirn hikann\\). Word \\herd\\ (\\agel\\)
 old as Homer, but in N.T. only here and parallels
 # Mr 5:11; Mt 8:30
 Luke shows his fondness for adjective \\hikanos\\ here again (see
 verse
 # 27
 where Mark has \\megal\\ and Matthew \\polln\\.

02134
 \\Rushed down the steep\\ (\\hrmsen kata tou krmnou\\). Ablative with
 \\kata\\ as in
 # Mr 5:13; Mt 8:32
 and the same vivid verb in each account, to hurl impetuously, to
 rush. \\Were choked\\ (\\apepnig\\). Second aorist (constative) passive
 indicative third singular (collective singular) where
 # Mr 5:13
 has the picturesque imperfect \\epnigonto\\.

02135
 \\Saw what had come to pass\\ (\\idontes to gegonos\\). This item only in
 Luke. Note the neat Greek idiom \\to gegonos\\, articular second
 perfect active participle of \\ginomai\\. Repeated in verse
 # 35
 and in
 # Mr 5:14
 Note numerous participles here in verse
 # 35
 as in
 # Mr 5:15

02136
02137
 \\He that was possessed with devils (demons)\\ (only two words in
 Greek, \\ho daimonistheis\\, the demonized). \\Was made whole\\ (\\esth\\).
 First aorist passive indicative of \\sz\\ to save from \\ss\\ (safe
 and sound). This is additional information to the news carried to
 them in verse
 # 34

02138
 \\Were holden with great fear\\ (\\phobi megali suneichonto\\).
 Imperfect passive of \\sunech\\ with the instrumental case of
 \\phobos\\. See a similar use of this vigorous verb in
 # Lu 12:50
 of Jesus and in
 # Php 1:23
 of Paul.

02139
 \\From whom the devils (demons) were gone out\\ (\\aph' hou exelluthei\\
 \\ta daimonia\\). Past perfect active of \\exerchomai\\, state of
 completion in the past. \\Prayed him\\ (\\edeeito autou\\). Imperfect
 middle, kept on begging.

02140
 \\Throughout the whole city\\ (\\kath' holn tn polin\\).
 # Mr 5:20
 has it "in Decapolis." He had a great story to tell and he told
 it with power. The rescue missions in our cities can match this
 incident with cases of great sinners who have made witnesses for
 Christ.

02141
 \\Welcomed\\ (\\apedexato\\). Peculiar to Luke. To receive with pleasure,
 from \\apodechomai\\, a common verb. \\For they were all waiting for\\
 \\him\\ (\\san gar pantes prosdokntes auton\\). Periphrastic imperfect
 active of \\prosdoka\\, an old verb for eager expectancy, a vivid
 picture of the attitude of the people towards Jesus. Driven from
 Decapolis, he is welcomed in Capernaum.

02142
 \\Was\\ (\\huprchen\\). Imperfect of \\huparch\\ in sense of \\n\\ as in
 modern Greek. Common in Luke, and Acts, but not in other Gospels.

02143
 \\An only daughter\\ (\\thugatr monogens\\). The same adjective used of
 the widow's son
 # 7:12
 and the epileptic boy
 # 9:38
 and of Jesus
 # Joh 1:18; 3:16
 \\She lay a dying\\ (\\apethnsken\\). Imperfect active, she was dying.
 # Mt 9:18
 has it that she has just died. \\Thronged\\ (\\sunepnigon\\). Imperfect
 active of \\sumpnig\\, to press together, the verb used of the
 thorns choking the growing grain
 # Lu 8:14
 It was a jam.

02144
 \\Had spent all her living upon physicians\\ (\\eis iatrous\\
 \\prosanalsasa holon ton bion\\). First aorist active participle of
 an old verb \\prosanalisk\\, only here in the N.T. But Westcott and
 Hort reject this clause because it is not in B D Syriac Sinaitic.
 Whether genuine or not, the other clause in
 # Mr 5:26
 certainly is not in Luke: "had suffered many things of many
 physicians." Probably both are not genuine in Luke who takes care
 of the physicians by the simple statement that it was a chronic
 case: \\could not be healed of any\\ (\\ouk ischusen ap' oudenos\\
 \\therapeuthnai\\). He omitted also what Mark has: "and was nothing
 bettered but rather grew worse."

02145
 \\The border of his garment\\ (\\tou kraspedou tou himatiou\\). Probably
 the tassel of the overgarment. Of the four corners two were in
 front and two behind.
 See note on "Mt 9:20"
 \\Stanched\\ (\\est\\). Second aorist active indicative, \\stopped\\ at once
 (effective aorist).

02146
 \\Press thee and crush thee\\ (\\sunechousin se kai apothlibousin\\).
 Hold thee together, hold thee in (\\sunech\\, see verse
 # 37
 \\Crush thee\\ (\\apothlib\\) here only in the N.T., a verb used of
 pressing out grapes in Diodorus and Josephus.
 # Mr 5:31
 has \\sunthlib\\, to press together.

02147
 \\For I perceived that power had gone forth from me\\ (\\eg gar egnn\\
 \\dunamin exelluthuian ap' emou\\). \\Egnn\\ is second aorist active
 indicative of \\ginsk\\, knowledge by personal experience as here.
 It is followed by the second perfect active participle
 \\exelluthuian\\ in indirect discourse (Robertson, _Grammar_, pp.
 1040-42). Jesus felt the sensation of power already gone. Who
 does not know what this sense of "goneness" or exhaustion of
 nervous energy means?

02148
 \\Trembling\\ (\\tremousa\\). Vivid touch of the feeling of this
 sensitive woman who now had to tell everybody of her cure, "in
 the presence of all the people" (\\enpion pantos tou laou\\). She
 faced the widest publicity for her secret cure.

