To the Gerasens (and in them to al men) Christ manifesteth how the Diuel of his malice would vse them, if he would permitte: 17 and yet they like not their Sauiours presence. 21 A woman Gentil, that began her sicknesse when the Iewes daughter began her life (signifying Abrahams time) he cureth by the way as he was comming to heale the Iewes: And euen then the Iewes do die, but yet them also he wil reuiue, as here the Iewes daughter.
1And they came over the strait of the sea, into the country of the Gerasens.E tragittato il lago, già nel paese de' Geraseni.AND they came beyond the straite of the sea into the countrie of the Gerasens.Et venerunt trans fretum maris in regionem Gerasenorum. 2And as he went out of the ship, immediately there met him out of the monuments a man with an unclean spirit,E smontato Gesù di barca se gli fece subito incontro dai sepolcri un uomo posseduto dallo spirito immondo,And as he vvent out of the boate, immediatly there mette him out of the sepulchres a man in an vncleane spirit,Et exeunti ei de navi, statim occurrit de monumentis homo in spiritu immundo, 3Who had his dwelling in the tombs, and no man now could bind him, not even with chains.Il quale abitava nei monumenti, né vi era, chi ornai potesse tenerlo legato né pur con catene:that had his dvvelling in the sepulchres. and neither vvith chaines could any man novv binde him:qui domicilium habebat in monumentis, et neque catenis jam quisquam poterat eum ligare: 4For having been often bound with fetters and chains, he had burst the chains, and broken the fetters in pieces, and no one could tame him.Imperocché essendo stato spesse volte legato con catene, e co' ferri ai piedi, aveva spezzate le catene, e rotti i ferri, e nissuno poteva domarlo:for being often bound vvith fetters and chaines, he had burst the chaines, and broken the fetters. and no body could tame him.quoniam sæpe compedibus et catenis vinctus, dirupisset catenas, et compedes comminuisset, et nemo poterat eum domare: 5And he was always day and night in the monuments and in the mountains, crying and cutting himself with stones.E stava sempre dì, e notte per li monumenti, e per le montagne, gridando, e lacerandosi colle pietre.and he vvas alvvaies day and night in the sepulchres and in the mountaines, crying and cutting him self vvith stones.et semper die ac nocte in monumentis, et in montibus erat, clamans, et concidens se lapidibus. 6And seeing Jesus afar off, he ran and adored him.Questi, veduto da lungi Gesù, corse, e adorollo:And seeing IESVS a farre of, he ranne and adored him:Videns autem Jesum a longe, cucurrit, et adoravit eum: 7And crying with a loud voice, he said: What have I to do with thee, Jesus the Son of the most high God? I adjure thee by God that thou torment me not.E sclamò ad alta voce, e disse: Che ho io da fare con te, Gesù figliuolo di Dio altissimo? Ti scongiuro per Dio, che non mi tormenti.and crying vvith a great voice, said, What to me and thee IESVS the sonne of God most high? I adiure thee by God that thou torment me not.et clamans voce magna dixit: Quid mihi et tibi, Jesu Fili Dei altissimi ? adjuro te per Deum, ne me torqueas.
8For he said unto him: Go out of the man, thou unclean spirit.Imperocché Gesù dicevagli: Esci, spirito immondo, da questo uomo.For he said vnto him, Goe out of the man thou vncleane spirit.Dicebat enim illi: Exi spiritus immunde ab homine. 9And he asked him: What is thy name? And he saith to him: My name is Legion, for we are many.E gli dimandò: Che nome è il tuo? Ed egli rispose: Legione è il mio nome, perché siamo molti.And he asked him, What is thy name? And he saith to him, My name is Legion: because vve are many.Et interrogabat eum: Quod tibi nomen est ? Et dicit ei: Legio mihi nomen est, quia multi sumus. 10And he besought him much, that he would not drive him away out of the country.E lo pregava con larghe parole, che non gli scacciasse da quel paese.And he besought him much, that he vvould not expel him out of the countrie.Et deprecabatur eum multum, ne se expelleret extra regionem. 11And there was there near the mountain a great herd of swine, feeding.Era in quel luogo a pascere intorno ai monte una gran mandra di porci.And there vvas there about the mountaine a great heard of svvine, feeding.Erat autem ibi circa montem grex porcorum magnus, pascens. 12And the spirits besought him, saying: Send us into the swine, that we may enter into them.E gli spiriti lo pregarono, dicendo: Mandaci ne' porci, sicché entriamo a stare in essi.And the spirits besought him, saying, Send vs into the svvine, that vve may enter into them.Et deprecabantur eum spiritus, dicentes: Mitte nos in porcos ut in eos introëamus. 13And Jesus immediately gave them leave. And the unclean spirits going out, entered into the swine: and the herd with great violence was carried headlong into the sea, being about two thousand, and were stifled in the sea.E subito Gesù il permise loro. E usciti gli spiriti immondi, entrarono ne' porci: e con furia grande la mandra, che era di circa duemila, si precipitò nel mare, e nel mare annegossi.And IESVS immediatly graunted vnto them. And the vncleane spirits going out, entred into the svvine: and the heard vvith great violence vvas caried headlong into the sea, about tvvo thousand, and vvere stifled in the sea.Et concessit eis statim Jesus. Et exeuntes spiritus immundi introierunt in porcos: et magno impetu grex præcipitatus est in mare ad duo millia, et suffocati sunt in mari. 14And they that fed them fled, and told it in the city and in the fields. And they went out to see what was done:E i pastori fuggirono, e portarono la nuova in città, e per la campagna. E la gente andò a vedere quel, che fosse accaduto:And they that fed them, fled, and caried nevves into the citie and into the fields. And they vvent forth to see vvhat vvas done:Qui autem pascebant eos, fugerunt, et nuntiaverunt in civitatem et in agros. Et egressi sunt videre quid esset factum:
15And they came to Jesus, and they see him that was troubled with the devil, sitting, clothed, and well in his wits, and they were afraid.E arrivati, dove era Gesù, videro colui, che era tormentato dal Demonio, che stava a sedere, rivestito, e di mente sana, e s'intimorirono.and they come to IESVS, and they see him that vvas vexed of the deuil, sitting, clothed, and vvel in his vvittes: and they vvere afraid.et veniunt ad Jesum: et vident illum qui a dæmonio vexabatur, sedentem, vestitum, et sanæ mentis, et timuerunt. 16And they that had seen it, told them, in what manner he had been dealt with who had the devil; and concerning the swine.E quelli, che avevan veduto, raccontarono ad essi, quanto era accaduto all'indemoniato, e sul fatto de' porci.And they that had seen it, told them, in vvhat maner he had been dealt vvithal that had the diuel: and of the swine.Et narraverunt illis, qui viderant, qualiter factum esset ei qui dæmonium habuerat, et de porcis. 17And they began to pray him that he would depart from their coasts.Ed essi cominciarono a pregarlo, che si partisse dai loro confini.And they began to desire him, that he vvould depart from their coastes.Et rogare cœperunt eum ut discederet de finibus eorum. 18And when he went up into the ship, he that had been troubled with the devil, began to beseech him that he might be with him.E montato che fu in barca, cominciò quegli, che era stato vessato dal Demonio, a domandargli in grazia di starsene con lui:And vvhen he vvent vp into the boate, he that had been vexed of the diuel, began to beseeche him that he might be vvith him,Cumque ascenderet navim, cœpit illum deprecari, qui a dæmonio vexatus fuerat, ut esset cum illo, 19And he admitted him not, but saith to him: Go into thy house to thy friends, and tell them how great things the Lord hath done for thee, and hath had mercy on thee.E Gesù non l'accettò; ma dissegli: Va' a casa tua da' tuoi, e annunzia ad essi, quanto ha per te fatto il Signore, e come ha avuto pietà di te.and he admitted him not, but saith to him, Goe into thy house to thine, and tel them hovv great things the Lord hath done for thee, and hath had mercie vpon thee.et non admisit eum, sed ait illi: Vade in domum tuam ad tuos, et annuntia illis quanta tibi Dominus fecerit, et misertus sit tui. 20And he went his way, and began to publish in Decapolis how great things Jesus had done for him: and all men wondered.Ed egli se n'andò, e cominciò a predicare per la Decapoli, quanto aveva fatto per lui Gesù: e tutti ne restavano maravigliati.And he vvent his vvay, and began to publish in Decapolis hovv great things IESVS had done to him: and al marueled.Et abiit, et cœpit prædicare in Decapoli, quanta sibi fecisset Jesus: et omnes mirabantur.
21And when Jesus had passed again in the ship over the strait, a great multitude assembled together unto him, and he was nigh unto the sea.Ed essendo Gesù nuovamente passato colla barca all'opposta riva, si radunò intorno a lui gran folla: ed egli si stava vicino al mare.And vvhen IESVS had passed in boate againe ouer the straite, a great multitude assembled together vnto him, and he vvas about the sea.Et cum transcendisset Jesus in navi rursum trans fretum, convenit turba multa ad eum, et erat circa mare. 22And there cometh one of the rulers of the synagogue named Jairus: and seeing him, falleth down at his feet.E andò a trovarlo uno de' capì della sinagoga, chiamato Giairo: il quale vistolo appena, si prostrò a' suoi piedi,And there commeth one of the Archsynagogs, named Iaîrus: and seeing him, he falleth dovvne at his feete,Et venit quidam de archisynagogis nomine Jairus, et videns eum procidit ad pedes ejus, 23And he besought him much, saying: My daughter is at the point of death, come, lay thy hand upon her, that she may be safe, and may live.E pregavalo istantemente, dicendo: La mia figliuola o all'estremo: vieni, e poni sopra di lei la mano, affinché sia salva, e viva.and besought him much, saying, That my daughter is at the point of death, come, impose thy hands vpon her, that she may be safe and liue.et deprecabatur eum multum, dicens: Quoniam filia mea in extremis est, veni, impone manum super eam, ut salva sit, et vivat. 24And he went with him, and a great multitude followed him, and they thronged him.E Gesù andò con esso, ed era seguitato da gran folla di popolo, che li premeva.And he vvent vvith him, and a great multitude folovved him, and they thronged him.Et abiit cum illo, et sequebatur eum turba multa, et comprimebant eum. 25And a woman who was under an issue of blood twelve years,E una donna, la quale era da dodici anni malata di una perdita di sangue,And a vvoman vvhich vvas in an issue of bloud tvvelue yeres,Et mulier, quæ erat in profluvio sanguinis annis duodecim, 26And had suffered many things from many physicians; and had spent all that she had, and was nothing the better, but rather worse,E molto aveva sofferto da molti medici, e avea speso tutto il suo senza pro; anzi era piuttosto peggiorata:and had suffred many things of many Physicions, and had bestovved al that she had, neither vvas any thing the better, but vvas rather vvorse:et fuerat multa perpessa a compluribus medicis: et erogaverat omnia sua, nec quidquam profecerat, sed magis deterius habebat: 27When she had heard of Jesus, came in the crowd behind him, and touched his garment.Avendo udito parlare di Gesù, andò per di dietro nella calca, e toccò la sua veste:vvhen she had heard of IESVS, she came in the preasse behind him, and touched his garment.cum audisset de Jesu, venit in turba retro, et tetigit vestimentum ejus:
28For she said: If I shall touch but his garment, I shall be whole.Imperocché diceva: Purché io tocchi solamente la veste di lui, sarò salva.for she said, That if I shal touche but his garment, I shal be safe.dicebat enim: Quia si vel vestimentum ejus tetigero, salva ero. 29And forthwith the fountain of her blood was dried up, and she felt in her body that she was healed of the evil.E subito la sorgente del sangue in lei stagnò: e nel suo corpo sentì di essere sana da quel male.And forthvvith the fountaine of her bloud vvas dried: and she felt in her body that she vvas healed of the maladie.Et confestim siccatus est fons sanguinis ejus: et sensit corpore quia sanata esset a plaga. 30And immediately Jesus knowing in himself the virtue that had proceeded from him, turning to the multitude, said: Who hath touched my garments?Ma Gesù avendo subito conosciuto dentro di se la virtù, che era uscita da lui, rivoltosi alla turba, disse: Chi ha toccato le mie vesti?And immediatly IESVS knovving in him self the vertue that had proceeded from him, turning to the multitude, said, Who hath touched my garments?Et statim Jesus in semetipso cognoscens virtutem quæ exierat de illo, conversus ad turbam, aiebat: Quis tetigit vestimenta mea ? 31And his disciples said to him: Thou seest the multitude thronging thee, and sayest thou who hath touched me?E i suoi discepoli gli dicevano: Tu vedi, come la turba ti preme, e domandi: Chi mi ha toccato?And his Disciples said to him, Thou seest the multitude thronging thee, and sayest thou, who hath touched me?Et dicebant ei discipuli sui: Vides turbam comprimentem te, et dicis: Quis me tetigit ? 32And he looked about to see her who had done this.Ed egli guardava intorno per veder colei, che aveva ciò fatto.And he looked about to see her that had done this.Et circumspiciebat videre eam, quæ hoc fecerat. 33But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.Ma la donna timorosa, e tremante, sapendo quello, che era in se avvenuto, andò a prostrarsi dinanzi a lui, e gli disse tutta la verità.But the vvoman fearing and trembling, knovving vvhat vvas done in her: came and fel dovvne before him, and told him al the truth.Mulier vero timens et tremens, sciens quod factum esset in se, venit et procidit ante eum, et dixit ei omnem veritatem. 34And he said to her: Daughter, thy faith hath made thee whole: go in peace, and be thou whole of thy disease.Ed egli le disse: Figlia, la tua fede ti ha salvata: va in pace, e sii guarita dal tuo male.And he said to her, Daughter, thy faith hath made thee safe, goe in peace, and be vvhole of thy maladie.Ille autem dixit ei: Filia, fides tua te salvam fecit: vade in pace, et esto sana a plaga tua.
35While he was yet speaking, some come from the ruler of the synagogue’s house, saying: Thy daughter is dead: why dost thou trouble the master any further?Mentre tutt'ora parlava, arrivò gente dalla casa del capo della sinagoga, che dissegli: La tua figlia è morta: perché dai tu altro incomodo al Maestro?As he vvas yet speaking, they come to' the Archsynagogue, saying, That thy daughter is dead: vvhy doest thou trouble the Maister any further?Adhuc eo loquente, veniunt ab archisynagago, dicentes: Quia filia tua mortua est: quid ultra vexas magistrum ? 36But Jesus having heard the word that was spoken, saith to the ruler of the synagogue: Fear not, only believe.Ma Gesù sentito quel, che dicevano, disse al capo della sinagoga di non temere: solamente abbi fede.But IESVS hauing heard the vvord that vvas spoken, saith to the Archsynagogue, Feare not: only beleeue.Jesus autem audito verbo quod dicebatur, ait archisynagogo: Noli timere: tantummodo crede. 37And he admitted not any man to follow him, but Peter, and James, and John the brother of James.E non permise, che nissuno lo seguitasse, fuorichè Pietro, e Giacomo, e Giovanni fratello di Giacomo.And he admitted not any man to folovv him, but Peter and Iames and Iohn the brother of Iames.Et non admisit quemquam se sequi nisi Petrum, et Jacobum, et Joannem fratrem Jacobi. 38And they come to the house of the ruler of the synagogue; and he seeth a tumult, and people weeping and wailing much.E giunto alla casa del capo della, sinagoga, vide del tumulto, e gente, che piagneva, e ululava forte.And they come to the Archsynagogs house, and he seeth a tumult, and folke vveeping and vvailing much.Et veniunt in domum archisynagogi, et videt tumultum, et flentes, et ejulantes multum. 39And going in, he saith to them Why make you this ado, and weep? the damsel is not dead, but sleepeth.Ed entrato dentro disse loro: Perché v'affannate, e piangete? la fanciulla non è morta; ma dorme,And going in, he saith to them: Why make you this a doe and vveepe? the vvenche is not dead, but sleepeth.Et ingressus, ait illis: Quid turbamini, et ploratis ? puella non est mortua, sed dormit. 40And they laughed him to scorn. But he having put them all out, taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.Ed essi si burlavan di lui. Ma egli, fattigli andar via tutti, prese con sei il padre, e la madre della fanciulla, quelli, che eran con esso lui, ed entrò dov' era giacente la fanciulla.And they derided him. But he hauing put forth al, taketh the father and the mother of the vvenche, and them that vvere vvith him, and they goe in vvhere the vvenche vvas lying.Et irridebant eum. Ipse vero ejectis omnibus assumit patrem, et matrem puellæ, et qui secum erant, et ingreditur ubi puella erat jacens.
41And taking the damsel by the hand, he saith to her: Talitha cumi, which is, being interpreted: Damsel (I say to thee) arise.E presa la fanciulla per mano, le disse: Talitha cumi, che vuoi dire: Fanciulla (tel comando) alzati.And holding the vvenches hand, he saith to her, Talithacumi, vvhich is being interpreted, wenche (I say to thee) arise.Et tenens manum puellæ, ait illi: Talitha cumi, quod est interpretatum: Puella (tibi dico), surge. 42And immediately the damsel rose up, and walked: and she was twelve years old: and they were astonished with a great astonishment.E immediatamente la fanciulla si alzò, e camminava: imperocché ella aveva dodici anni: e rimasero pieni di grandissimo stupore.and forthwith the wēche rose vp, and walked. and she vvas twelue yeres old: and they vvere astonied vvith great astonishment.Et confestim surrexit puella, et ambulabat: erat autem annorum duodecim: et obstupuerunt stupore magno. 43And he charged them strictly that no man should know it: and commanded that something should be given her to eat.E comandò loro strettamente, che nissuno ciò risapesse: e disse, che le fosse dato da mangiare.And he commaunded them earnestly that no body should knovv it: and he bad that some thing should be giuen her to eate.Et præcepit illis vehementer ut nemo id sciret: et dixit dari illi manducare.
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about the year A.D. 31.
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Ven. Bede
Ven. Bede gives a beautiful explanation of this miracle. He says that it represents the Gentiles, who were converted to the faith by the apostles. The legion represents the innumerable vices to which they were subject, neither restrained by the laws of God nor man, but breaking through every restraint, and wallowing in all kinds of uncleanness. (Ven. Bede)
St. Augustine
The three evangelists agree in the expulsion of the legion of devils, except that St. Matthew makes mention of two demoniacs, and Sts. Mark and Luke only of one. The difficulty is thus solved by St. Augustine. St. Mark and St. Luke only mention one, as being more generally known, and particularly frightful in the neighbourhood. (St. Augustine)
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Witham
I adjure thee by God. The same is, I earnestly beg of thee not to torment me, by sending me into hell, and confining me in the abyss, there to be more tormented than I am at present. See St. Luke 8:31. (Witham)
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Witham
My name is Legion. Spirits have no names, only with respect to our language. These devils say their name is Legion, because they are many. (Witham)
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Ven. Bede
Jesus Christ permitted the devil to destroy these swine, that from their destruction, the men of that country might take the alarm, and be converted. (Ven. Bede)
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Theophylactus
Astonished at the miracle that had been performed, and displeased with the loss of their herds, they refused the Saviour of the world entrance into their country. (Theophylactus)
It is observed that all Christ's miracles, except this, and the blasted fig-tree, were of the beneficent kind. We cannot but pity the wretched blindness of the Gerasens, in driving Jesus from their coasts. As a just judgment of God, their city was the first that fell into the hands of the Romans, in the fatal war under Vespasian.
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Witham
That he might be with him; that is as one of his disciples. St. Ambrose says Christ did not grant his request, lest they might think that he sought to be glorified by men, in having always in his company a man out of whom he had cast so many devils. Christ himself seems to give us another reason, that the man might go, and publish in his own country the miracles done by Jesus. (Witham)
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Denis the Carthusian
And he admitted him not: By Christ's conduct on this occasion, he teaches his disciples that they ought sometimes to make known their own good works, when either the glory of God or the edification of their neighbour were likely to be advanced by such a manifestation: otherwise they ought to conceal them, out of a spirit of humility. (Denis the Carthusian)
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St. Augustine
St. Matthew says: my daughter is even now dead. The sense in both is exactly the same. St. Matthew attended rather to the thoughts of Jairus, than to his words; for, as he left her dying, he could not reasonably hope to find her still in the same state; and, as he expected she was already dead, when he spoke this to Jesus, St. Matthew relates what the man thought at that instant, not what he said. (St. Augustine)
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St. Basil in Psalm cxv
Touch his garment. Almighty God is pleased to give occasionally to the relics and clothes of his pious and faithful servants, a degree of virtue. See Acts v, and xix, where the very shadow of St. Peter, and the handkerchiefs and aprons that had touched the body of St. Paul, and were brought to the sick, cured their diseases, and banished the wicked spirits. See St. Chrysostom, T. 5. contra Gent. in vit. Babyloe. St. Basil saith: "he that toucheth the bone of a martyr, receiveth in some degree holiness of the grace or virtue that is therein. (St. Basil in Psalm cxv.)
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Bristow
Virtue that hath proceeded from him. Virtue to heal this woman's malady proceeded from Christ, though she touched but his coat: so when the saints by their relics and garments perform miracles, the grace and force thereof cometh from our Saviour; they being but the means of instruments of the same. (Bristow)
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Ruler of the synagogue. His house is understood.
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Only believe. Dissenters grossly abuse this and other similar texts of Scripture, to prove that faith alone will suffice for justification; whereas God only declares, that he requires a faith in his almighty power for the performance of miracles, and that without this necessary predisposition, he will not do any miracles. See ver. 5, of the following chapter.
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Ven. Bede
Only three resurrections from the dead are mentioned as performed by our Saviour: one just dead; one carried out to be buried; and Lazarus, already in his tomb. These represent the different states of sinners dead in sin, some more desperate than others. To such as have been for years in sin, and have none to intercede for them, we must apply the words of Christ, suffer the dead to bury the dead. (Ven. Bede, and St. Augustine, de verb. Dom. serm. 44.)
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Concordanza Mat. 8, 28.
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Concordanza Luc. 8 26.
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3. Could bind him.] We see here that mad men which haue extraordinary strength, are many times possessed of the diuel: Profane and natural men. as there is also a deafe and a dumme diuel, and vncleane spirits, which worke these effects in men, possessing their bodies. Al which things infidels and carnal men folowing only nature and reason, attribute to natural causes: and the lesse faith a man hath, the lesse he beleeueth that the diuel worketh such things.
2•. If I shal touch.] The touche of Relikes. So the good Catholike saith, If I might but touche one of his Apostles, yea one of his Apostles napkins, yea but the shade of one of his Saincts, I should be better for it. Act. 5. and 19. See S. Chrys. to. 5 cont. Gent. in principio. in vit. Babyla. Yea S. Basil saith, Basil. in Ps. 115. He that toucheth the bone of a martyr, receiueth in some degree holinesse of the grace or vertue that is therein.
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It is not with out mysterie that the diuels desired, and Christ suffered them to enter into the swine,signifying that filthy liuers be meete dwelling places for diuels. Aug. tract. 6 in ep. Io.
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Concordanza Mat. 9, 18.
Archsynagogue, cheefe gouerner of a Synagogue.
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Concordanza Luc. 8, 42.
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30. Vertue.] Vertue to heale this womans maladie, proceeded from Christ, though she touched but his coate: so when the Saincts by their Relikes or garments do miracles, the grace and force thereof commeth from our Sauiour, they being but the meanes or instruments of the same.
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from
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36. Only beleeue.] Scripture fondly applied to proue onely faith. It is our common speache, when we require one thing specially, though other things also be as necessarie, and more necessarie. As the Physicion to his patient, Only haue a good hart: when he must also keepe a diet, and take potions, things more requisite. So Christ in this great infidelity of the Iewes, required only that they would beleeue he was able to doe such a cure, V. 5. such a miracle, and then he did it: otherwise it foloweth in the next Chapter, He could not do miracles there because of their incredulity. Againe, for this faith he gaue them here and in al like places health of body, which they desired, and therfore he saith not, Thy faith hath iustified thee: but, hath made the safe or whole. Againe this was the fathers faith, which could not iustifie the daughter. Whereby it is most euident, that this Scripture, and the like, are folishely abused of the Heretikes to proue that only faith iustifieth.
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To Christ, that can more easily raise a dead man then we can doe one that is but a sleepe, death is but sleepe. Aug. de verb. Do. S•r. 44.
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41. Wenche arise.] Christs miracles, besides that they be wonders and waies to shew his power, be also significatiue: By three dead, are signified three kind of sinners. as these which he corporally raised from death, Aug. de verb. Do. ser. 44. put vs in minde of his raising our soules from sinne. The Scripture maketh special mention only of three raised by our Sauiour, of which three, this wench is one within the house: an other, the widowes sonne in Naim, now caried out toward the graue: the third, Lazarus hauing been in the graue foure daies, and therfore stinking. Which diuersity of dead bodies, signifie diuersity of dead soules, some more desperate then other, some past al mans hope, and yet by the grace of Christ to be reuiued and reclaimed.
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Taziano il Siro † 180 d.C. The Diatessaron 11
[38] And they departed and came to the country of the Gadarenes, which is on the [39] other side, opposite the land of Galilee. And when he went out of the ship to the land,
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Taziano il Siro † 180 d.C. The Diatessaron 11
[38] And they departed and came to the country of the Gadarenes, which is on the [39] other side, opposite the land of Galilee. And when he went out of the ship to the land, there met him from among the tombs a man who had a devil for a long time, [40] and wore no clothes, neither dwelt in a house, but among the tombs.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… You have heard the loud voice, Lazarus, come forth, as you lay in the tomb; not, however, after four days, but after many days; and you were loosed from the bonds of your graveclothes. Do not again become dead, nor live with those who dwell in the tombs;
5:4
Taziano il Siro † 180 d.C. The Diatessaron 11
… And when he went out of the ship to the land, there met him from among the tombs a man who had a devil for a long time, [40] and wore no clothes, neither dwelt in a house, but among the tombs. And no man was [Arabic, p. 45] able to bind him with chains,
5:5
Taziano il Siro † 180 d.C. The Diatessaron 11
… and he was snatched [42] away of the devil into the desert, and no man was able to quiet him; and at all times, in the night and in the day, he would be among the tombs and in the mountains; and no man was able to pass by that way;
5:6
Taziano il Siro † 180 d.C. The Diatessaron 11
… and he was snatched [42] away of the devil into the desert, and no man was able to quiet him; and at all times, in the night and in the day, he would be among the tombs and in the mountains; and no man was able to pass by that way; and he would cry out and wound himself [43] with stones.
5:7
Taziano il Siro † 180 d.C. The Diatessaron 11
… and at all times, in the night and in the day, he would be among the tombs and in the mountains; and no man was able to pass by that way; and he would cry out and wound himself [43] with stones. And when he saw Jesus at a distance, he hastened and worshipped [44] him, and cried with a loud voice and said,
5:9
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 13.18
18. In the fourteenth year, let the passover in Egypt praise the Passover that came and passed over all, and instead of Pharaoh sunk Legion,
5:10
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 28
And Matthew indeed relates that they said, “Art Thou come hither before the time to torment us?” but the other evangelists have added, that they also entreated and adjured Him not to cast them into the deep.
5:11
Tertulliano † 220 d.C. De Fuga in Persecutione 2
… For this is what follows, “But deliver us from the wicked one,” that is, do not lead us into temptation by giving us up to the wicked one, for then are we delivered from the power of the devil, when we are not handed over to him to be tempted. Nor would the devil’s legion have had power over the herd of swine
5:13
Taziano il Siro † 180 d.C. The Diatessaron 11
… And they besought him that he would not command them to depart into [48] the depths. And there was there a herd of many swine, feeding in the mountain, and those devils besought him to give them leave to enter the swine; and he gave [49] them leave. And the devils went out of the man and entered into the swine.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… He goes through waterless places, dry of the Divine Stream, and there he desires to abide. He wanders, seeking rest; he finds none. He lights on baptized souls, whose sins the font has washed away. He fears the water; he is choked with the cleansing, as the Legion were in the sea.
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 3
… And his suggestion they would surely have thrust far from them, had they carried Christ, as their Master, in their hearts. But since they have rather given place within them to the devil, they either perish like the herd of swine, whom the legion of devils drove down from the hill-side into the sea,
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 2.4
Hence they have no power or strength against any one except what God in His dispensation hath conceded to them, as for instance, against Job and those swine that are mentioned in the Gospels
5:15
Costantino I † 337 d.C. The Oration of Constantine 6
… if, therefore, fate itself be a law, it must be a law devised by God. All things, therefore, are subject to God, and nothing is beyond the sphere of his power. If it be said that fate is the will of God, and is so considered, we admit the fact. But in what respect do justice, or self-control,
Anonymous The Teaching of Addæus the Apostle 1
… And all those who believed in Christ did Addæus receive, and baptized them in the name of the Father, and of the Son, and of the Holy Spirit. And those who used to worship stones and stocks sat at his feet, recovered from the madness
5:16
Taziano il Siro † 180 d.C. The Diatessaron 11
… And the people went out to see what had happened; and they came to Jesus, and found the man whose [Arabic, p. 46] devils had gone out, clothed, modest, seated at the feet of Jesus; and they [52] feared. And they reported what they saw, and how the man was healed who had a devil,
5:19
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 32
And if in another place we find Him saying, “Go thy way, and declare the glory of God,”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 1.5
… 39 , seq. ). A legion of demons having been, as I believed, cast out of me, I wished to forget those whom I had known, and to rest at the feet of the Saviour; and lo it is said to me, so as to compel me against my will, Return to thine house, and declare how great things the Lord hath done for thee (
5:20
Taziano il Siro † 180 d.C. The Diatessaron 12
[2, 3] But Jesus went up into the ship, and crossed, and came to his city. And that man from whom the devils went out entreated that he might stay with him; but [4] Jesus sent him away, and said unto him, Return to thy house, and make known what [5] God hath done for thee.
5:21
Taziano il Siro † 180 d.C. The Diatessaron 12
… but come and lay thy [9] hand upon her, and she shall live. And Jesus rose, and his disciples, and they followed [10] him. And there joined him a great multitude, and they pressed him.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.28
… Thus Mark introduces it, after he has related what took place among the Gerasenes, in the following manner: “And when Jesus was passed over again by ship unto the other side, much people gathered unto Him: and He was nigh unto the sea. And there cometh one of the rulers of the synagogue, Jairus by name; and when he saw Him, he fell at His feet,” etc.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.4
5. Mark continues thus: “And when Jesus was passed over again by ship unto the other side, much people gathered unto Him: and He was nigh unto the sea;” and so on, down to where we read, “And the apostles gathered themselves together unto Jesus, and told Him all things, both what they had done, and what they had taught.”
5:22
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.13.1
1. Let our opponents—that is, they who speak against their own salvation—inform us [as to this point]: The deceased daughter of the high priest;
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 3.11
11. Simon answered and thus he said to the Evil One after his words: “From the day that (first) I saw Him I have seen no lewdness in Him, but rather quietness and peace, humility and seemliness. The sick He heals without reward, the diseased He freely cures. He approaches and stands by the grave, and calls, and the dead arise. Jairus
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.65
… a circumstance which scarcely comes across us in all the many cases of healing which had been already performed by the Lord, unless that miracle be an exception, in the recital of which the evangelist has mentioned by name Jairus, the ruler of the synagogue, whose daughter Jesus restored to life.
5:23
Taziano il Siro † 180 d.C. The Diatessaron 12
[6] And when Jesus had crossed in the ship to that side, a great multitude received [7] him; and they were all looking for him. And a man named Jairus, the chief of the [8] synagogue, fell before the feet of Jesus,
Afraate † 346 d.C. Aphrahat: Select Demonstrations 1.17
… And our Lord was astonished at his faith, and according to his faith it happened to him. And also when the chief of the Synagogue requested Him concerning his daughter, He said thus to him:— Only firmly believe and thy daughter shall live .
5:24
Taziano il Siro † 180 d.C. The Diatessaron 12
… and they were all looking for him. And a man named Jairus, the chief of the [8] synagogue, fell before the feet of Jesus, and besought him much, and said unto him, I have an only daughter, and she is come nigh unto death; but come and lay thy [9] hand upon her, and she shall live. And Jesus rose, and his disciples, and they followed [10] him.
5:25
Taziano il Siro † 180 d.C. The Diatessaron 12
… And Jesus said unto her, Be of good courage, daughter; thy faith hath made thee alive; depart in peace, and be whole from thy plague.
5:26
Taziano il Siro † 180 d.C. The Diatessaron 12
[11, 12] And a woman, which had a flow of blood for twelve years,
5:27
Taziano il Siro † 180 d.C. The Diatessaron 12
[11, 12] And a woman, which had a flow of blood for twelve years, had suffered much of many physicians, and spent all that she had, and was not benefited at all, but her [13] trouble increased further.
5:28
Taziano il Siro † 180 d.C. The Diatessaron 12
[11, 12] And a woman, which had a flow of blood for twelve years, had suffered much of many physicians, and spent all that she had, and was not benefited at all, but her [13] trouble increased further. And when she heard of Jesus, she came in the thronging of [14] [Arabic, p. 47] the crowd behind him, and touched his garments;
5:29
Taziano il Siro † 180 d.C. The Diatessaron 12
… And when she heard of Jesus, she came in the thronging of [14] [Arabic, p. 47] the crowd behind him, and touched his garments; and she thought within [15] herself, If I could reach to touch his garments, I should live.
5:30
Taziano il Siro † 180 d.C. The Diatessaron 12
… And when she heard of Jesus, she came in the thronging of [14] [Arabic, p. 47] the crowd behind him, and touched his garments; and she thought within [15] herself, If I could reach to touch his garments, I should live. And immediately the fountain of her blood was dried; and she felt in her body that she was healed [16] of her plague.
san Basilio † 379 d.C. De Spiritu Sancto 5
… For instance, the Lord says, “I perceive that virtue is gone out of me.”
5:31
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.3.3
… The same thing is also most clearly indicated by the case of the woman who suffered from an issue of blood. For after she had been thus afflicted during twelve years, she was healed by the advent of the Saviour, when she had touched the border of His garment; and on this account the Saviour said, “Who touched me?”
5:33
Taziano il Siro † 180 d.C. The Diatessaron 12
… And he said, Some one approached unto me; and I knew that [19] power went forth from me. And that woman, when she saw that she was not hid [20] from him, came fearing and agitated (for she knew what had happened to her),
5:34
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 28.2
… Of this raiment, Paul was as it were a sort of last border. For he says himself, “I am the least of the Apostles.” And in another place, “I am the last of the Apostles.” Now in a garment the border is the last and least part. Wherefore as that woman which suffered from an issue of blood, when she had touched the Lord’s border was made whole,
5:35
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 31
Thus He waited also on purpose for death to come on, and that then He should arrive; in order that the proof of the resurrection might be distinct. With this view He both walks more leisurely, and discourses more with the woman; that He might give time for the damsel to die, and for those to come, who told of it, and said, “Trouble not the Master.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 48.4
… And as He is going, it is announced that she is dead; and as though He would now be only wearying Himself in vain, word was brought to her father, “Thy daughter is dead, why weariest thou the Master any further?”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 78.14
14. Christ raised up the daughter of the ruler of the synagogue who was dead in the house.
5:36
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 48.4
… And as He is going, it is announced that she is dead; and as though He would now be only wearying Himself in vain, word was brought to her father, “Thy daughter is dead, why weariest thou the Master any further?” But He went on, and said to the father of the damsel, “Be not afraid, only believe.”
5:37
Taziano il Siro † 180 d.C. The Diatessaron 12
[22] And while he was yet speaking, there came a man from the house of the chief of the synagogue, and said unto him, Thy daughter hath died; so trouble not the [23] teacher. But Jesus heard, and said unto the father of the maid, Fear not: but believe [24] only, and she shall live.
5:38
Taziano il Siro † 180 d.C. The Diatessaron 12
… so trouble not the [23] teacher. But Jesus heard, and said unto the father of the maid, Fear not: but believe [24] only, and she shall live. And he suffered no man to go with him, except [25] Simon Cephas, and James, and John the brother of James.
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.82
… For the funeral solemnities were being performed because of the conviction of death. How quickly at the word of the Lord does the spirit return, the reviving body rise up, and food is taken, that the evidence of life may be believed!
5:39
Taziano il Siro † 180 d.C. The Diatessaron 12
… so trouble not the [23] teacher. But Jesus heard, and said unto the father of the maid, Fear not: but believe [24] only, and she shall live. And he suffered no man to go with him, except [25] Simon Cephas, and James, and John the brother of James. And they reached the house of the chief of the synagogue; and he saw them agitated, weeping and wailing. [26]
san Girolamo † 420 d.C. The Letters of St. Jerome 39.6
… Yours are detestable tears, sacrilegious tears, unbelieving tears; for they know no limits, and bring you to the verge of death. You shriek and cry out as though on fire within, and do your best to put an end to yourself. But to you and others like you Jesus comes in His mercy and says: “Why weepest thou? the damsel is not dead but sleepeth.”
san Girolamo † 420 d.C. The Letters of St. Jerome 60.2
2. What shall I do then? Shall I join my tears to yours? The apostle forbids me for he speaks of dead Christians as “them which are asleep.” So too in the gospel the Lord says, “the damsel is not dead but sleepeth,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 48.4
… Himself in vain, word was brought to her father, “Thy daughter is dead, why weariest thou the Master any further?” But He went on, and said to the father of the damsel, “Be not afraid, only believe.” He comes to the house, and finds the customary funeral obsequies already prepared, and He says to them, “Weep not, for the damsel is not dead, but sleepeth.”
5:40
Taziano il Siro † 180 d.C. The Diatessaron 12
… And they reached the house of the chief of the synagogue; and he saw them agitated, weeping and wailing. [26] And he entered, and said unto them, Why are ye agitated and weeping? the [27] [Arabic, p. 48] maid hath not died, but she is sleeping. And they laughed at him, for [28] they knew that she had died.
5:41
Taziano il Siro † 180 d.C. The Diatessaron 12
… the [27] [Arabic, p. 48] maid hath not died, but she is sleeping. And they laughed at him, for [28] they knew that she had died. And he put every man forth without, and took the father of the maid, and her mother, and Simon, and James, and John, and [29] entered into the place where the maid was laid.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 24
… And therefore in many places he appears in words confined by limits, but in His actions He doth not so. For when He worketh a miracle, He doth all with power, saying, “I will, be thou clean.” ( Matt. viii. 3 .) “Talitha, arise.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 57.7
7. That secular and church writers should have adopted this line need not surprise us when we consider that the translators of the Septuagint, the evangelists, and the apostles, have done the same in dealing with the sacred writings. We read in Mark
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.12
… And whoever reads the Gospel perceives that our Lord raised to life these three varieties of the dead. And perhaps he reflects what differences may be found in the very word of Him who raises them, when He says on one occasion, “Damsel, arise;”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 49.3
… He raised up the ruler of the synagogue’s daughter, while still lying in the house;
5:42
Taziano il Siro † 180 d.C. The Diatessaron 12
… And he put every man forth without, and took the father of the maid, and her mother, and Simon, and James, and John, and [29] entered into the place where the maid was laid. And he took hold of the hand of the maid, and said unto her, Maid, arise. And her spirit returned, and straightway [30] she arose and walked:
5:43
san Girolamo † 420 d.C. The Letters of St. Jerome 108.24
… or How can a solid and material body enter in contrary to its nature through closed doors? you shall receive from me this reply. Do not for this matter of food find fault with belief in the resurrection: for our Lord after raising the daughter of the ruler of the synagogue commanded food to be given her.
san Girolamo † 420 d.C. Against Jovinianus 2.10
… who, when we fast, bids us anoint our head and wash our face, that we fast not to gain glory from men, but praise from the Lord; who did indeed after His resurrection eat part of a broiled fish and of a honey-comb, not to allay hunger and to gratify His palate, but to show the reality of His own body. For whenever He raised anyone from the dead He
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… This same course He pursued in the case of Lazarus and of Jairus’ daughter. For when He had raised up the latter He ordered that something should be given her to eat
5:1
Teofilatto † 1107
Those who were in the ship enquired among themselves, What manner of man is this? and now it is made known Who He is by the testimony of His enemies. For the demoniac came up confessing that He was the Son of God. Proceeding to which circumstance the Evangelist says, And they came over unto the other side, &c.
san Beda † 735 d.C. in Marc. 2, 21
Geraza is a noted town of Arabia, across the Jordan, near mount Galaad, which the tribe of Manasseh held, not far from the lake of Tiberias, into which the swine were precipitated.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
Nevertheless the exact reading contains neither Gadarenes, nor Gerasines, but Gergesenes. For Gadara is a city of Judæa, which has no sea at all about it; and Geraza is a city of Arabia, having neither lake nor sea near it. And that the Evangelists may not be thought to have spoken so manifest a falsehood, well acquainted as they were with the parts around Judæa, Gergese, from which come the Gergesenes, was an ancient city, now called Tiberias, around which is situated a considerable laket. It continues, And when he was come out of the ship, immediately there met him, &c.
sant'Agostino † 430 d.C. de Con. Evan. 2. 24
Though Matthew says that there were two, Mark and Luke mention one, that you may understand that one of them was a more illustrious person, concerning whose state that country was much afflicted.
san Giovanni Crisostomo † 407 d.C. Vict. Ant. e Cat. in Marc. et v. Chrys. Hom. in Matt. 28
Or else, Mark and Luke relate what was most worthy of compassion, and for this reason they put down more at length what had happened to this man; for there follows, no man could bind him, no, not with chains. They therefore simply said, a man possessed of a devil, without taking heed to the number; or else, that he might shew the greater virtue in the Worker; for He who had cured one such, might cure many others. Nor is there any discrepancy shewn here, for they did not say that there was one alone, for then they would have contradicted Matthew. Now devils dwelt in tombs, wishing to convey a false opinion to many, that the souls of the dead were changed to devils.
san Gregorio di Nissa † 395 d.C. non occ.
Now the assembly of the devils had prepared itself to resist the Divine power. But when He was approaching Who had power over all things, they proclaim aloud His eminent virtue. Wherefore there follows, But when he saw Jesus afar off, he ran and worshipped him, saying, &c.
san Cirillo di Alessandria † 444 d.C. non occ.
See how the devil is divided between two passions, fear and audacity; he hangs back and prays, as if meditating a question; he wishes to know what he had to do with Jesus, as though he would say, Do you cast me out from men, who are mine?
san Beda † 735 d.C. ubi sup.
And how great is the impiety of the Jews, to say that He cast out devils by the prince of the devils, when the very devils confess that they have nothing in common with Him.
san Giovanni Crisostomo † 407 d.C. Vict. Ant. e Cat. in Marc. et v. Chrys. Hom. in Matt. 28
Then praying to Him, he subjoins, I adjure thee by God, that thou torment me not. For he considered being cast out to be a torment, or else he was also invisibly tortured. For however bad the devils are, they know that there awaits them at last a punishment for their sins; but that the time of their last punishment was not yet come, they full well knew, especially as they were permitted to mix among men. But because Christ had come upon them as they were doing such dreadful deeds, they thought that, such was the heinousness of their crimes, He would not wait for the last times, to punish them; for this reason they beg that they may not be tormented.
san Beda † 735 d.C. ubi sup.
For it is a great torment for a devil to cease to hurt a man, and the more severely he possesses him, the more reluctantly he lets him go. For it goes on, For he said unto him, Come out of the man, thou unclean spirit.
san Cirillo di Alessandria † 444 d.C. non occ.
Consider the unconquerable power of Christ; He makes Satan shake, for to him the words of Christ are fire and flame; as the Psalmist says, The mountains melted at the presence of the Lord, (Ps. 97:5) that is, great and proud powers. There follows, And he asked him, What is thy name?
Teofilatto † 1107
The Lord indeed asks, not that He Himself required to know, but that the rest might know that there was a multitude of devils dwelling in him.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
Lest he should not be believed, if He affirmed there were many, He wishes that they themselves should confess it; wherefore there follows, And he saith unto him, Legion, for we are many. He gives not a fixed number, but a multitude, for such accuracy in the number would not help us to understand it.
san Beda † 735 d.C. ubi sup.
But by the public declaration of the scourge which the madman suffered, the virtue of the Healer appears more gracious. And even the priests of our time, who know how to cast out devils by the grace of exorcism, are wont to say that the sufferers cannot be cured at all, unless they in confession openly declare, as far as they are able to know, what they have suffered from the unclean spirits in sight, in hearing, in taste, in touch, or any other sense of body or soul, whether awake or asleep. It goes on, And he besought him much that he would not send them away out of the country.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
Luke, however, says, into the abyss. (Luke 8:3.) For the abyss is the separation of this world, for devils deserve to be sent into outer darkness, prepared for the devil and his angels. This Christ might have done, but He allowed them to remain in this world, lest the absence of a tempter should deprive men of the crown of victory.
Teofilatto † 1107
Also that by fighting with us, they may make us more expert. It goes on, Now there was there about the mountain a great herd of swine feeding.
sant'Agostino † 430 d.C. de Con. Evan. ii. 24
What Mark here says, that the herd was about the mountain, and what Luke calls on the mountain, are by no means inconsistent. For the herd of swine was so large, that some part were on the mountain, the rest around it. It goes on: And the devils besought him, saying, Send us into the swine, that we may enter into them.
Remigio † 908 d.C. v. Aur. Cat. in Matt p. 327
The devils entered not into the swine of their own will, but their asking for this concession, was, that it might be shewn that they cannot hurt men without Divine permission. They did not ask to be sent into men, because they saw that He, by whose power they were tortured, bore a human form. Nor did they desire to be sent into the flocks, for they are clean animals offered up in the temple of God. But they desired to be sent into the swine, because no animal is more unclean than a hog, and devils always delight in filthiness. It goes on: And forthwith Jesus gave them leave.
san Beda † 735 d.C. ubi sup.
And He gave them leave, that by the killing of the swine, the salvation of men might be furthered.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
He wished to shew publicly the fury which devils entertain against men, and that they would inflict much worse things upon men, if they were not hindered by Divine power; because, again, His compassion would not allow this to be shewn on men, He permitted them to enter into the swine, that on them the fury and power of the devils might be made known. There follows: And the unclean spirits went out.
Tito di Bostra † 378 d.C.
But the herdsmen also took to flight, lest they should perish with the swine, and spread the same fear amongst the inhabitants of the town. Wherefore there follows: And they that fed them, &c. The necessity of their loss, however, brought these men to the Saviour; for frequently when God makes men suffer loss in their possessions, he confers a benefit on their souls. Wherefore it goes on: And they came to Jesus, and see him that was tormented by the devil, &c. that is, at the feet of Him from whom he had obtained health; a man, whom before, not even chains could bind, clothed and in his right mind, though he used to be continually naked; and they were amazed; wherefore it says, And they were afraid. This miracle then they find out partly by sight, partly by words; wherefore there follows: And they that saw it told them.
Teofilatto † 1107
But amazed at the miracle, which they had heard, they were afraid, and for this reason they beseech him to depart out of their borders; which is expressed in what follows: And they began to pray him to depart out of their coasts; for they feared lest some time or other they should suffer a like thing: for, saddened at the loss of their swine, they reject the presence of the Saviour.
san Beda † 735 d.C. ubi sup.
Or else, conscious of their own frailty, they judged themselves unworthy of the presence of the Lord. It goes on: And when he was going to the ship, he that had been tormented, &c.
Teofilatto † 1107
For he feared lest some time or other the devils should find him, and enter into him a second time. But the Lord sends him back to his house, intimating to him, that though He Himself was not present, yet His power would keep him; at the same time also that he might be of use in the healing of others; wherefore it goes on: And he did not suffer him, and saith unto him, Go home to thy friends, &c. See the humility of the Saviour. He said not, Proclaim all things which I have done to you, but, all that the Lord hath done; do thou also, when thou hast done any good thing, take it not to thyself, but refer it to God.
san Giovanni Crisostomo † 407 d.C. non occ.
But although he bade others, whom he healed, to tell it to no one, he nevertheless fitly bids this one proclaim it, since all that region, being possessed by devils, remained without God.
Teofilatto † 1107 non occ.
He therefore began to proclaim it, and all wonder, which is that which follows: And he began to publish.
san Beda † 735 d.C. ubi sup.
Mystically, however, Gerasa or Gergese, as some read it, is interpreted casting out a dweller or a stranger approaching, because the people of the Gentiles both expelled the enemy from the heart, and he who was afar off is made near.
Pseudo-Girolamo
Here again the demoniac is the people of the Gentiles, in a most hopeless case, bound neither by the law of nature, nor of God, nor by human fear.
san Beda † 735 d.C. ubi sup.
Who dwelt in the tombs, because they delighted in dead works, that is, in sins; who were ever raging night and day, because whether in prosperity or in adversity, they were never free from the service of malignant spirits: again, by the foulness of their works, they lay as it were in the tombs, in their lofty pride, they wandered over the mountains, by words of most hardened infidelity, they as it were cut themselves with stones. But he said, My name is Legion, because the Gentile people were enslaved to divers idolatrous forms of worship. Again, that the unclean spirits going out from man enter into swine, which they cast headlong into the sea, implies that now that the people of the Gentiles are freed from the empire of demons, they who have not chosen to believe in Christ, work sacrilegious rites in hidden places.
Teofilatto † 1107
Or by this it is signified that devils enter into those men, who live like swine, rolling themselves in the slough of pleasure; they drive them headlong into the sea down the precipice of perdition, into the sea of an evil life where they are choked.
Pseudo-Girolamo
Or they are choked in hell without any touch of mercy by the rushing on of an early death; which evils many persons thus avoid, for by the scourging of the fool, the wise is made more prudent.
san Beda † 735 d.C. ubi sup.
But that the Lord did not admit him, though he wished to be with Him, signifies, that every one after the remission of his sins should remember that he must work to obtain a good conscience, and serve the Gospel for the salvation of others, that at last he may rest in Christ.
san Gregorio Magno † 604 d.C. Mor. 6, 37
For when we have perceived ever so little of the Divine knowledge, we are at once unwilling to return to human affairs, and seek for the quiet of contemplation; but the Lord commands that the mind should first toil hard at its work, and afterwards should refresh itself with contemplation.
Pseudo-Girolamo
But the man who is healed preached in Decapolis, where the Jews, who hang on the letter of the Decalogue, are being turned away from the Roman rule.
Il testo latino
Theophylactus
Quia qui in navicula erant conquirebant ad invicem quis, putas, est iste? Inimicorum testimonio confirmatur quis esset: accessit enim daemoniacus confitens ipsum esse filium Dei; ad quod narrandum Evangelista accedens, dicit et venerunt trans fretum maris, in regionem Gerazenorum
Beda
Geraza est urbs insignis Arabiae trans Iordanem, iuxta montem Galaad, quam tenuit tribus Manasse, non longe a stagno Tiberiadis, in quod porci praecipitati sunt
Chrysostomus
Sed tamen neque Gadarenorum, neque Gerazenorum exquisita Scriptura continet, sed Gergesenorum. Gadara enim civitas est Iudaeae, cui prope adiacet stagnum, et nullo modo mare; Geraza vero Arabiae civitas est, neque mare, neque stagnum proximum habens. Et ne tam evidens mendacium Evangelistae dixisse videantur, viri tam diligenter scientes ea quae circa Iudaeam erant; Gergesa quidem, a qua Gergeseni dicti, antiqua civitas fuit, iuxta eam quae nunc Tiberias appellatur, circa quam praecipuum est circumpositum stagnum. Sequitur et exeunti ei de navi statim occurrit de monumentis homo
Augustinus de Cons. Evang
Cum Matthaeus dicat duos fuisse, Marcus et Lucas unum commemorant, ut intelligas unum eorum fuisse personae alicuius clarioris, quem regio illa maxime dolebat
Chrysostomus in Matth
Vel videtur quod Marcus et Lucas illud quod erat miserabilius narraverunt; et propter hoc diffusius quod illi contigerat enarrant; sequitur enim et neque catenis iam quisquam poterat eum ligare. Dixerunt ergo simpliciter daemoniacum, numerum non quaerendo; vel ut virtutem maiorem ostenderent operantis; nam qui unum talem curaverat, non erat ei impossibile multos alios curare. Nec tamen hic dissonantia demonstratur: non enim dixerunt, quod unus solus erat; quod si dixissent, Matthaeo contradicere viderentur. Habitabant autem in monumentis Daemones, erroneum dogma multis volentes immittere, quod decedentium animae in Daemones convertebantur
Gregorius Nyssenus
Paraverat autem se coetus Daemonum ad resistendum divinae potestati. Cum autem appropinquaret qui potestatem habet super omnia, exclamant eminentem eius virtutem; unde sequitur videns autem Iesum a longe, cucurrit, et adoravit eum, et clamans voce magna dixit: quid mihi et tibi Iesu fili Dei altissimi?
Cyrillus
Vide Daemonem duplici passione divisum, audacia et timore: reluctatur, et orat; quasi quaestionem aliquam intentans, vult scire quid sibi et Iesu commune; quasi dicat: qua de causa eicis me ab hominibus, cum sint mei?
Beda
Quae autem impietas est Iudaeorum eum dicere in principe Daemoniorum eiecisse Daemonia quem et ipsa Daemonia fatentur nihil secum habere commune?
Cyrillus
Deinde orans subiungit adiuro te per Deum ne me torqueas; emissionem enim reputabat tormentum; vel etiam invisibiliter torquebatur
Chrysostomus in Matth
Quamvis enim mali sint Daemones, sciunt tamen quod ipsos propter peccata expectat ultimo aliqua poena: quia vero nondum eis tempus ultimae poenae advenerat, firmissime cognoscebant; maxime cum permissum esset eis hominibus commisceri. Sed quia Christus comprehenderat eos tanta mala perpetrare, putabant quod propter factorum excessum, ultimum punitionis tempus minime expectarent; propter hoc supplicant ne torqueantur
Beda
Magnum enim tormentum est Daemoni a laesione hominis cessare; et tanto dimittit gravius quanto possidet durius; sequitur enim dicebat enim illi: exi, spiritus immunde, ab homine isto
Cyrillus
Attendas inexpugnabilem virtutem Christi; conquassat Satanam, cui verba Christi sunt ignis et flamma: secundum quod Psalmista dicit: liquefacti sunt montes a facie Dei, idest sublimes, et superbae virtutes. Sequitur et interrogabat eum: quod tibi nomen est?
Theophylactus
Interrogat quidem dominus, non ut ipse sciret; sed ut ceteri sciant multitudinem habitantium Daemonum
Chrysostomus
Ne si ipse diceret, quod multi sunt, incredibile fieret. Vult ergo quod ipsi confiteantur, quod multi erant; unde sequitur et dicit ei: legio mihi nomen est, quia multi sumus. Non dicit determinatum numerum, sed multitudinem: non enim prodest ad scientiam exquisitio numeri
Beda
Confessa autem publice peste, quam furens tolerabat, virtus curantis gratior apparet. Sed et nostri temporis sacerdotes, qui per exorcismi gratiam eicere norunt, solent dicere, patientes non aliter valere curari, nisi, quantum sapere possunt, omne quod ab immundis spiritibus visu, auditu, gustu, tactu, vel alio quolibet corporis aut animi sensu vigilantes, dormientesve pertulerint, confitendo patenter exponant. Sequitur et deprecabatur eum multum ne se expelleret extra regionem
Chrysostomus
Aut, ut Lucas dicit, in abyssum; abyssus enim est separatio huius mundi: promerentur enim Daemones mitti ad tenebras exteriores, Diabolo et suis Angelis praeparatas. Hoc autem Christus facere poterat; permisit tamen eos in hac terra esse, ne absentia tentatoris homines corona victoriae privaret
Theophylactus
Et ut nobiscum pugnantes, nos peritiores constituant. Sequitur erat autem ibi circa montem grex porcorum magnus pascens
Augustinus de Cons. Evang
Quod hic dicit Marcus circa montem fuisse gregem, Lucas autem in monte, nihil repugnat: grex enim porcorum tam magnus fuit ut aliquid eius esset in monte, et aliquid circa montem. Sequitur et deprecabantur eum spiritus, dicentes: mitte nos in porcos, ut in eos introeamus
Remigius super Matth
Idcirco autem intraverunt in porcos non sponte, sed petierunt ut eis concederetur, ut demonstraretur quia non possunt nocere hominibus, nisi permissione divina. Ideo autem non petierunt mitti in homines, quia illum cuius virtute torquebantur, humanam speciem gestare videbant; nec petierunt ut in pecora mitterentur, quia velut munda animalia in templo Dei offerebantur. Petierunt ut in porcos mitterentur, quia nullum animal est immundius porco, et Daemones semper in spurcitiis delectantur. Sequitur et concessit eis statim Iesus
Beda
Ideo quidem permisit ut per interfectionem porcorum hominibus salutis occasio praebeatur
Chrysostomus in Matth
Volens furiam quam contra homines habent Daemones, omnibus demonstrare, et quod multo peiora vellent hominibus infligere, si possent virtute non impediti divina. Et quia in hominibus hanc demonstrationem fieri eius pietas non ferebat, ipsos in porcos intrare permisit, ut in illis virtus, et furor Daemonum videatur. Sequitur et exeuntes spiritus immundi introierunt in porcos
Titus
Fugam autem arripuerunt pastores, ne cum porcis perirent, et huiusmodi terrorem civibus intulerunt; unde sequitur qui autem pascebant eos, et cetera. Illos ad salvatorem adduxit damni necessitas: frequenter enim cum Deus homines damnat in rebus possessis, confert beneficium animabus; unde sequitur et veniunt ad Iesum, et vident illum qui a Daemonio vexabatur sedentem, scilicet iuxta pedes a quibus nactus erat salutem, quem antea nec catenae compescere poterant; vestitum et sanae mentis, qui continuo nudus erat: et obstupuerunt; unde sequitur et timuerunt. Hoc igitur miraculum partim visu, partim verbis comperiunt; unde sequitur et narraverunt illis qui viderant
Theophylactus
Stupentes autem propter miraculum quod audierant, timuerunt, et propter hoc deprecantur ipsum ut ab eorum recedat finibus; et hoc est quod subditur et rogare eum coeperunt ut discederet a finibus eorum: timebant enim ne aliquando tale aliquid paterentur. Contristati enim de porcorum perditione, praesentiam renuunt salvatoris
Beda
Vel conscii fragilitatis propriae, praesentia domini se iudicabant indignos. Sequitur cumque ascenderet navim, coepit illum deprecari qui a Daemone vexatus fuerat, ut esset cum illo
Theophylactus
Timebat enim ne aliquando invenientes eum Daemones reintrarent in eum. Dominus vero remittit eum in domum suam, innuens ei quod quamvis ipse praesens non esset, tamen sua virtus ipsum custodiret; simul etiam ut curatus aliis prosit; unde sequitur et non admisit eum, sed ait illi: vade in domum tuam ad tuos, et nuntia illis quanta tibi dominus fecerit, et misertus sit tui. Vide salvatoris humilitatem: non dixit: denuntia omnia quae feci tibi, sed omnia quae fecit tibi dominus: sic et tu cum aliquid boni feceris, non tibi, sed Deo attribuas
Chrysostomus
Licet autem aliis sanatis praeceperit nemini dicere, convenienter tamen huic praecepit quod annuntiet: quoniam omnis illa regio Daemonibus detenta sine Deo manebat
Theophylactus
Ipse igitur coepit praedicare, et omnes mirantur; et hoc est quod sequitur et coepit praedicare
Beda
Mystice autem Gerasa sive Gergese, ut quidam legunt, colonum eiciens, sive advena appropinquans interpretatur: quia gentium populus et hostem de corde repulit, et qui erat longe, factus est prope
Hieronymus
Hic autem daemoniacus, desperatissimus gentium populus est, nec lege naturae, nec Dei, nec humano timore alligatus
Beda
Qui in monumentis habitabat, quia in mortuis operibus, hoc est in peccatis, delectabatur, semper nocte ac die furebat, quia in prosperis et adversis a servitio malignorum spirituum non cessabat; sed per operum foeditatem quasi in monumentis iacebat, per fastum superbiae in montibus errabat, per verba durissimae infidelitatis quasi lapidibus se concidebat. Dicit autem legio mihi nomen est, quia populus gentium diversis idololatriae cultibus erat mancipatus. Quod autem exeuntes spiritus immundi ab homine intrant porcos, quos in mare praecipitant, significat quod liberato populo gentium a damnatione Daemonum, qui Christo credere noluerunt, in abditis agunt sacrilegos ritus
Theophylactus
Vel per hoc significatur quod Daemones intrant in homines ad modum porcorum viventes, et volutabro voluptatum se involventes; ac praecipitant eos praecipitio perditionis in mare vitae istius, et suffocantur
Hieronymus
Vel suffocantur in Inferno sine respectu misericordiae per impetum immaturae mortis; a quibus fugiunt multi, quia flagellato stulto, sapiens prudentior fit
Beda
Quod autem dominus volentem esse cum illo non admisit, significat quod quisque intelligat post remissionem peccatorum ingrediendum sibi esse in conscientiam bonam, et serviendum Evangelio propter aliorum salutem, ut deinde cum Christo requiescat
Gregorius Moralium
Cum enim quantumlibet parum de divina cognitione percepimus, redire iam ad humana nolumus, quietem contemplationis quaerentes; sed dominus praecipit, ut mens prius exsudet in opere, et postmodum refici debeat per contemplationem
Hieronymus
Homo autem sanatus praedicabat in Decapoli, dum a Romano nunc regno Iudaei convertuntur, qui in littera tantum pendent Decalogi
5:21
Teofilatto † 1107
After the miracle of the demoniac, the Lord works another miracle, namely, in raising up the daughter of the ruler of the synagogue; the Evangelist, before narrating this miracle, says, And when Jesus was passed over again by ship unto the other side, much people gathered unto him.
sant'Agostino † 430 d.C. de Con. Evan. 2. 28
But we must understand, that what is added of the daughter of the ruler of the synagogue, took place when Jesus had again crossed the sea in a ship, though how long after does not appear; for if there were not an interval, there could be no time for the taking place of that which Matthew relates, concerning the feast at his own house; after which event, nothing follows immediately, except this concerning the daughter of the chief of the synagogue. For he has so put it together, that the transition itself shews that the narrative follows the order of time. It goes on, There cometh one of the rulers of the synagogue, &c.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
He has recorded the name on account of the Jews of that time, that it might mark the miracle. It goes on, And when he saw him, he fell at his feet, and besought him greatly, &c. Matthew indeed relates that the chief of the synagogue reported that his daughter was dead, but Mark says that she was very sick, and that afterwards it was told to the ruler of the synagogue, when our Lord was about to go with him, that she was dead. The fact then, which Matthew implies, is the same, namely, that He raised her from the dead; and it is for the sake of brevity, that he says that she was dead, which was evident from her being raised.
sant'Agostino † 430 d.C. ubi sup.
For he attaches himself not to the words of the father, but to what is of most importance, his wishes; for he was in such despair, that his wish was that she should return to life, not thinking that she could be found alive, whom he had left dying.
Teofilatto † 1107
Now this man was faithful in part, inasmuch as he fell at the feet of Jesus, but in that he begged of Him to come, he did not shew as much faith as he ought. For he ought to have said, Speak the word only, and my daughter shall be healed. There follows, And he went away with him, and much people followed him, and thronged him; and a woman, which had an issue of blood twelve years, &c.
san Giovanni Crisostomo † 407 d.C. Hom. in Mat. 31
This woman, who was celebrated and known to all, did not dare to approach the Saviour openly, nor to come to Him, because, according to the law, she was unclean; for this reason she touched Him behind, and not in front, for that she durst not do, but only ventured to touch the hem of His garment. It was not however the hem of the garment, but her frame of mind that made her whole. There follows, For she said, If I may but touch his clothes, I shall be whole.
Teofilatto † 1107
Most faithful indeed is this woman, who hoped for healing from His garments. For which reason she obtains health; wherefore it goes on, And straightway the fountain of her blood was dried up, and she felt in her body that she was healed.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
Now the virtues of Christ are by His own will imparted to those men, who touch Him by faith. Wherefore there follows, And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? The virtues indeed of the Saviour do not go out of Him locally or corporally, nor in any respect pass away from Him. For being incorporeal, they go forth to others and are given to others; they are not however separated from Him, from whom they are said to go forth, in the same way as sciences are given by the teacher to his pupils. Therefore it says, Jesus, knowing in himself the virtue which had gone out of him, to shew that with His knowledge, and not without His being aware of it, the woman was healed. But He asked, Who touched me? although He knew her who touched Him, that He might bring to light the woman, by her coming forward, and proclaim her faith, and lest the virtue of His miraculons work should be consigned to oblivion. It goes on, And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? But the Lord asked, Who touched me, that is in thought and faith, for the crowds who throng Me cannot be said to touch Me, for they do not come near to Me in thought and in faith. There follows, And he looked round about to see her that had done this thing.
Teofilatto † 1107
For the Lord wished to declare the woman, first to give His approbation to her faith, secondly to urge the chief of the synagogue to a confident hope that He could thus cure his child, and also to free the woman from fear. For the woman feared because she had stolen health; wherefore there follows, But the woman, fearing and trembling, &c.
san Beda † 735 d.C. in Marc. ii. 22
Observe that the object of His question was that the woman should confess the truth of her long 1want of faith, of her sudden belief and healing, and so herself be confirmed in faith, and afford an example to others. But he said to her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. He said not, Thy faith is about to make thee whole, but has made thee whole, that is, in that thou hast believed, thou hast already been made whole.
san Giovanni Crisostomo † 407 d.C. Vict. Ant. e Cat. in Macr. v. Chrys. Hom. in Mat. 31.
He calls her daughter because she was saved by her faith; for faith in Christ makes us His children.
Teofilatto † 1107
But He saith to her, Go in peace, that is, in rest, which means, go and have rest, for up to this time thou hast been in pains and torture.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
Or else He says, Go in peace, sending her away into that which is the final good, for God dwells in peace, that thou mayest know, that she was not only healed in body, but also from the causes of bodily pain, that is, from her sins
Pseudo-Girolamo
Mystically, however, Jairus comes after the healing of the woman, because when the fulness of the Gentiles has come in, then shall Israel be saved. (v. Rom. 11) Jairus means either illuminating, or illuminated, that is, the Jewish people, having cast off the shadow of the letter, enlightened by the Spirit, and enlightening others, falling at the feet of the Word, that is, humbling itself before the Incarnation of Christ, prays for her daughter, for when a man lives himself, he makes others live also. Thus Abraham, and Moses, and Samuel, intercede for the people who are dead, and Jesus comes upon their prayers.
san Beda † 735 d.C. ubi sup.
Again, the Lord going to the child, who is to be healed, is thronged by the crowd, because though He gave healthful advice to the Jewish nation, he is oppressed by the wicked habits of that carnal people; but the woman with an issue of blood, cured by the Lord, is the Church gathered together from the nations, for the issue of blood may be either understood of the pollution of idolatry, or of those deeds, which are accompanied by pleasure to flesh and blood. But whilst the word of the Lord decreed salvation to Judæa, the people of the Gentiles by an assured hope seized upon the health, promised and prepared for others.
Teofilatto † 1107
Or else, by the woman, who had a bloody flux, understand human nature; for sin rushed in upon it, which since it killed the soul, might be said to spill its blood. It could not be cured by many physicians, that is, by the wise men of this world, and of the Law and the Prophets; but the moment that it touched the hem of Christ’s garment, that is, His flesh, it was healed, for whosoever believes the Son of man to be Incarnate is he who touches the hem of His garment.
san Beda † 735 d.C. ubi sup.
Wherefore one believing woman touches the Lord, whilst the crowd throngs Him, because He, who is grieved by divers heresies, or by wicked habits, is worshipped faithfully with the heart of the Catholic Church alone. But the Church of the Gentiles came behind Him; because though it did not see the Lord present in the flesh, for the mysteries of His Incarnation had been gone through, yet it attained to the grace of His faith, and so when by partaking of His sacraments, it merited salvation from its sins, as it were the fountain of its blood was dried up by the touch of His garments. And the Lord looked round about to see her who had done this, because He judges that all who deserve to be saved are worthy of His look and of His pity.
Il testo latino
Theophylactus
Post miraculum daemoniaci, aliud miraculum dominus operatur, filiam scilicet archisynagogi resuscitans, ad cuius miraculi narrationem Evangelista accedens, dicit et cum ascendisset Iesus in navi, rursus trans fretum
Augustinus de Cons. Evang
Intelligendum est autem quod de archisynagogi filia subditur, factum esse cum ascendisset Iesus in navi rursus trans fretum; sed quantum post, non apparet: nisi enim fuisset intervallum, non esset quando fieret quod narrat Matthaeus de convivio domus suae; post quod factum nihil aliud continuo sequitur quam illud de archisynagogi filia: sic enim ipse contexit, ut ipse transitus aperte indicet hoc consequenter narrari quod consequenter est factum. Sequitur et venit quidam de archisynagogis nomine Iairus
Chrysostomus
Nomen posuit propter Iudaeos, qui tunc erant, ut nomen miraculi fieret ostensivum. Sequitur et videns eum procidit ad pedes eius, et deprecabatur eum multum, dicens: quoniam filia mea in extremis est. Et quidem Matthaeus narrat archisynagogum puellam mortuam nuntiasse; Marcus vero graviter infirmatam; sed postmodum archisynagogo, cum quo dominus ire debebat, nuntiatum fuisse puellam mortuam esse. Matthaeus ergo eamdem rem similem significat, quod scilicet mortuam suscitaverit, brevitatis causa eam dicens obiisse, quam constat mortuam suscitatam fuisse
Augustinus de Cons. Evang
Attendit enim non verba patris de filia, sed, quod est potissimum, voluntatem: ita enim desperaverat ut potius eam vellet reviviscere, non credens vivam posse inveniri quam morientem reliquerat
Theophylactus
Fuit autem hic vir ex parte fidelis, inquantum cecidit ad pedes Iesu, inquantum vero deprecatur ut veniat, non quantam oportebat habere fidem, ostendit. Oportebat enim dicere: dic verbo, et sanabitur filia mea. Sequitur et abiit cum illo, et sequebatur eum turba multa, et comprimebat eum; et mulier quae erat in profluvio sanguinis duodecim annis (...) venit in turba retro
Chrysostomus
Mulier ista famosa et nota omnibus, propter hoc ad salvatorem in manifesto accedere non audebat, neque ante eum venire, quia secundum legem immunda erat; propter hoc retro tetigit, et non ante, quia nec hoc facere audebat, nec etiam tetigit vestimentum, sed vestimentorum fimbriam. Non autem fimbria, sed eius cogitatio eam salvam fecit. Sequitur dicebat enim: quia si vel vestimenta eius tetigero, salva ero
Theophylactus
Fidelissima est haec mulier, quae a fimbriis curationem speravit, propter quod consequitur sanitatem; unde sequitur et confestim siccatus est fons sanguinis eius, et sensit corpore quia sanata esset a plaga
Chrysostomus
His autem qui fide tangunt Christum, virtutes eius cum sua voluntate donantur; unde sequitur et statim Iesus cognoscens in semetipso virtutem quae exierat de illo, conversus ad turbam aiebat: quis tetigit vestimenta mea? Virtutes quidem salvatoris exeunt ab eo non localiter, aut corporaliter, ipsum modo aliquo relinquentes: incorporales enim cum sint, ad alios exeunt, aliisque donantur, neque tamen extra eum sunt a quo exire dicuntur; sicut scientiae, quae a doctore discentibus tribuuntur. Dicit ergo cognoscens in semetipso virtutem quae exierat de eo: ut intelligeres quod eo sciente, non ignorante mulier salutem recepit. Interrogabat vero quis me tetigit? Licet sciret tangentem, ut mulierem venientem manifestet, et eius publicet fidem, et ne virtus miraculosi operis oblivioni tradatur. Sequitur et dicebant ei discipuli sui: vides turbam comprimentem te, et dicis: quis me tetigit? Quaesierat autem dominus: quis me tetigit? Idest cogitatione et fide: non enim comprimentes turbae me tangunt, quia non cogitatu et fide accedunt. Sequitur et circumspiciebat videre eam quae hoc fecerat
Theophylactus
Volebat enim dominus mulierem manifestare, primo quidem ut fidem approbaret mulieris; deinde ut archisynagogum ad confidentiam provocaret, quia sic eius filia curaretur; simulque ut mulierem solveret a timore: etenim timebat mulier, quia furata erat sanitatem: propter quod sequitur mulier autem timens et tremens, sciens quid factum esset in se, venit, et procidit ante eum, et dixit ei omnem veritatem
Beda
Ecce quo tendebat interrogatio: ut scilicet mulier confiteatur veritatem diuturnae infidelitatis, subitae credulitatis et sanationis: et ita ipsa confirmatur in fide, et aliis praebet exemplum. Sequitur ille autem dixit ei: filia, fides tua te salvam fecit: vade in pace, et esto sana a plaga tua. Non dixit: fides tua te salvam factura est, sed te salvam fecit, quasi dicat: in eo quod credidisti, iam salva facta es
Chrysostomus
Filiam vero vocat salvatam fidei ratione: fides enim Christi, Dei filiationem praestat
Theophylactus
Dicit autem ei vade in pace, idest in requie; quasi dicat: vade, requiesce, quia hucusque fuisti in angustiis et turbationibus
Chrysostomus
Vel dicit vade in pace, mittens eam in finem bonorum: in pace enim Deus habitat; ut cognoscat quod non solum corpore curata est, sed etiam a causis corporalis passionis, idest peccatis, mundata
Hieronymus
Mystice autem post praedicta venit Iairus archisynagogus: quia cum intraverit plenitudo gentium, tunc omnis Israel salvus fiet. Iairus, sive illuminans, sive illuminatus interpretatur; idest, Iudaicus populus, umbra litterae deposita, spiritu illustratus et illuminatus, procidens ad pedes verbi, idest ad incarnationem Iesu se humilians, rogat pro filia; quia qui sibi vivit, alios vivere facit. Abraham etiam et Moyses et Samuel rogant pro plebe mortua; et sequitur Iesus preces eorum
Beda
Ad puellam autem sanandam pergens dominus a turba comprimitur: quia genti Iudaeae salutaria monita praebens, noxia carnalium populorum est consuetudine gravatus. Mulier autem sanguine fluens, sed a domino curata, Ecclesia est, congregata de gentibus: fluxus enim sanguinis, et super idololatriae pollutione et super his quae carnis ac sanguinis delectatione geruntur potest recte intelligi. Sed dum verbum Dei Iudaeam salvare decerneret, plebs gentium paratam promissamque aliis praeripuit spe certa salutem
Theophylactus
Vel per mulierem, quae haemorrhoissa erat, intelligas humanam naturam: profluebat enim peccatum, quod animam occidens quasi sanguinem fudit animarum nostrarum. Haec a pluribus medicorum, sapientum dico huius mundi et legis et prophetarum, curari non valuit: mox ut fimbriam Christi tetigit, idest carnem eius, sanata est: qui enim credit filium Dei incarnatum, hic est qui vestimentorum fimbriam tangit
Beda
Unde una credula mulier dominum tangit, turba comprimit: quia qui diversis haeresibus, sive perversis moribus gravatur, solo Ecclesiae Catholicae corde fideliter veneratur. Venit autem Ecclesia gentium retro: quia praesentem in carne dominum non videns, peractis iam sacramentis incarnationis illius, ad fidei eius gratiam pervenit; sicque dum participatione sacramentorum eius salvari a peccatis meruit, quasi tactu vestimentorum eius, fontem sui sanguinis siccavit. Circumspiciebat autem dominus videre eam quae hoc fecerat: quia omnes qui salvari merentur, suo dignos intuitu ac miseratione iudicat
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Teofilatto † 1107
Those who were about the ruler of the synagogue, thought that Christ was one of the prophets, and for this reason they thought that they should beg of Him to come and pray over the damsel. But because she had already expired, they thought that He ought not to be asked to do so. Therefore it is said, While he yet spake, there came messengers to the ruler of the synagogue, which said, Thy daughter is dead; why troublest thou the Master any further? But the Lord Himself persuades the father to have confidence. For it goes on, As soon as Jesus heard the word which was spoken, he saith to the ruler of the synagogue, Be not afraid; only believe.
sant'Agostino † 430 d.C. ubi sup.
It is not said that he assented to his friends who brought the tidings and wished to prevent the Master from coming, so that our Lord’s saying, Fear not, only believe, is not a rebuke for his want of faith, but was intended to strengthen the belief which he had already. But if the Evangelist had related, that the ruler of the synagogue joined the friends who came from his house, in saying that Jesus should not be troubled, the words which Matthew relates him to have said, namely, that the damsel was dead, would then have been contrary to what was in his mind. It goes on, And he suffered no man to follow him, save Peter, and James, and John the brother of James.
Teofilatto † 1107
For Christ in His lowliness would not do any thing for display. It goes on, And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
But He Himself commands them not to wail, as if the damsel was not dead, but sleeping; wherefore it says, And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.
Pseudo-Girolamo
It was told the ruler of the synagogue, Thy daughter is dead. But Jesus said to him, She is not dead, but sleepeth. Both are true, for the meaning is, She is dead to you, but to Me she is asleep.
san Beda † 735 d.C. ubi sup.
For to men she was dead, who were unable to raise her up; but to God she was asleep, in whose purpose both the soul was living, and the flesh was resting, to rise again. Whence it became a custom amongst Christians, that the dead, who, they doubt not, will rise again, should be said to sleep. It goes on, And they laughed him to scorn.
Teofilatto † 1107
But they laugh at Him, as if unable to do any thing farther; and in this He convicts them of bearing witness involuntarily, that she was really dead whom He raised up, and therefore, that it would be a miracle if He raised her.
san Beda † 735 d.C. ubi sup.
Because they chose rather to laugh at than to believe in this saying concerning her resurrection, they are deservedly excluded from the place, as unworthy to witness His power in raising her, and the mystery of her rising; wherefore it goes on, But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
san Giovanni Crisostomo † 407 d.C. non occ.
Or else, to take away all display, He suffered not all to be with Him; that, however, He might leave behind Him witnesses of His divine power, He chose His three chief disciples and the father and mother of the damsel, as being necessary above all. And He restores life to the damsel both by His hand, and by word of mouth. Wherefore it says, And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise. For the hand of Jesus, having a quickening power, quickens the dead body, and His voice raises her as she is lying; wherefore it follows, And straightway the damsel arose and walked.
san Girolamo † 420 d.C. ad Pam. Ep. 57
Some one may accuse the Evangelist of a falsehood in his explanation, in that he has added, I say unto thee, when in Hebrew, Talitha cumi only means, Damsel, arise; but He adds, I say unto thee, Arise, to express that His meaning was to call and command her. It goes on, For she was of the age of twelve years.
La Glossa non occ.
The Evangelist added this, to shew that she was of an age to walk. By her walking, she is shewn to have been not only raised up, but also perfectly cured. It continues, And a they were astonished with a great astonishment.
san Giovanni Crisostomo † 407 d.C. Hom. in Mat. 31
To shew that He had raised her really, and not only to the eye of fancy.
san Beda † 735 d.C. ubi sup.
Mystically; the woman was cured of a bloody flux, and immediately after the daughter of the ruler of the synagogue is reported to be dead, because as soon as the Church of the Gentiles is washed from the stain of vice, and called daughter by the merits of her faith, at once the synagogue is broken up on account of its zealous treachery and envy; treachery, because it did not choose to believe in Christ; envy, because it was vexed at the faith of the Church. What the messengers told the ruler of the synagogue, Why troublest thou the Master any more, is said by those in this day who, seeing the state of the synagogue, deserted by God, believe that it cannot be restored, and therefore think that we are not to pray that it should be restored. But if the ruler of the synagogue, that is, the assembly of the teachers of the Law, determine to believe, the synagogue also, which is subjected to them, will be saved. Further, because the synagogue lost the joy of having Christ to dwell in it, as its faithlessness deserved, it lies dead as it were, amongst persons weeping and wailing. Again, our Lord raised the damsel by taking hold of her hand, because the hands of the Jews, which are full of blood, must first be cleansed, else the synagogue, which is dead, cannot rise again. But in the woman with the bloody flux, and the raising of the damsel, is shewn the salvation of the human race, which was so ordered by the Lord, that first some from Judæa, then the fulness of the Gentiles, might come in, and so all Israel might be saved. Again, the damsel was twelve years old, and the woman had suffered for twelve years, because the sinning of unbelievers was contemporary with the beginning of the faith of believers; wherefore it is said, Abraham believed on God, and it was counted to him for righteousnessu. (Gen. 15:6)
san Gregorio Magno † 604 d.C. Mor. 4, 27
Morally again, our Redeemer raised the damsel in the house, the young man without the gate, Lazarus in the tomb; he still lies dead in the house, whose sin is concealed; he is carried without the gate, whose sin has broken forth into the madness of an open deed; he lies crushed under the mound of the tomb, who in the commission of sin, lies powerless beneath the weight of habit.
san Beda † 735 d.C. ubi sup.
And we may remark, that lighter and daily errors may be cured by the remedy of a lighter penance. Wherefore the Lord raises the damsel, lying in the inner chamber with a very easy cry, saying, Damsel, arise; but that he who had been four days dead might quit the prison of the tomb, He groaned in spirit, He was troubled, He shed tears. In proportion, then, as the death of the soul presses the more heavily, so much the more ardently must the fervour of the penitent press forward. But this too must be observed, that a public crime requires a public reparation; wherefore Lazarus, when called from the sepulchre, was placed before the eyes of the people: but slight sins require to be washed out by a secret penance, wherefore the damsel lying in the house is raised up before few witnesses, and those are desired to tell no man. The crowd also is cast out before the damsel is raised; for if a crowd of worldly thoughts be not first cast out from the hidden parts of the heart, the soul, which lies dead within, cannot rise. Well too did she arise and walk, for the soul, raised from sin, ought not only to rise from the filth of its crimes, but also to make advances in good works, and soon it is necessary that it should be filled with heavenly bread, that is, made partaker of the Divine Word, and of the Altar.
Il testo latino
Theophylactus
Hi qui circa archisynagogum erant, Christum unum ex prophetis esse credebant, et propter hoc eum deprecandum putabant, ut veniens super puellam oraret; quia vero iam expiraverat puella, putabant non esse precandum; et ideo dicitur adhuc eo loquente, veniunt ad archisynagogum, dicentes: quia filia tua mortua est: quid ultra vexas magistrum? Sed ipse dominus ad confidendum patrem inducit; sequitur enim noli timere: tantummodo crede
Augustinus de Cons. Evang
Non legitur, quod suis nuntiantibus et prohibentibus ne iam magister veniret, ille consenserit; ac per hoc quod dominus dixit ei noli timere, crede, non diffidentem reprehendit, sed credentem robustius confirmavit. Si autem Evangelista archisynagogum commemorasset dixisse quod sui a domo venientes dixerunt, quod iam non vexaretur Iesus, repugnarent eius cogitationi verba quae posuit Matthaeus eum dixisse, quod scilicet puella mortua esset. Sequitur et non admittit quemquam sequi se, nisi Petrum et Iacobum et Ioannem fratrem Iacobi
Theophylactus
Non enim humilis Christus ad ostentationem voluit aliquid operari. Sequitur et veniunt in domum archisynagogi, et vident tumultum et flentes et eiulantes multum
Chrysostomus
Ipse autem iubet non ululare, tamquam puella non sit mortua, sed dormiens; unde sequitur et ingressus ait: quid turbamini et ploratis? Puella non est mortua, sed dormit
Hieronymus
Archisynagogo dicitur filia tua mortua est; Iesus autem dixit non est mortua, sed dormit. Utrumque verum est; quasi dicat: mortua est vobis, mihi dormit
Beda
Hominibus enim mortua erat, qui suscitare nequiverant; Deo dormiebat, in cuius dispositione et anima vivebat, et caro resuscitanda quiescebat. Unde mos apud Christianos obtinuit ut mortui, qui resurrecturi non dubitantur, dormientes vocentur. Sequitur et irridebant eum
Theophylactus
Derident autem eum tamquam ulterius non posset aliquid facere; sed ipsemet contra seipsos attestantes disputat, tamquam vere mortuam suscitaverit: et ideo miraculosum erit, si suscitaverit eam
Beda
Quia ergo verbum resuscitantis irridere quam credere malebant, merito foras excluduntur, utpote indigni qui potentiam resuscitantis, ac resurgentis mysterium viderent; unde sequitur ipse vero eiectis omnibus assumit secum patrem et matrem puellae
, et cetera. Chrysostomus
Vel ut ostentationem auferret, propter hoc non omnes secum esse sinit; ut vero testes postmodum haberet divinae virtutis, tres praecipuos ex discipulis elegit, et patrem et matrem puellae, tamquam prae omnibus magis necessarios. Manu vero et verbo puellam vivificat; unde sequitur et tenens manum puellae, ait illi: Thabitha cumi, quod est interpretatum: puella, tibi dico, surge. Manus enim Iesu vivificativa existens, mortuum corpus vivificat, vox autem iacentem excitat; unde sequitur et confestim surrexit puella et ambulavit
Hieronymus de optimo genere Interpret
Arguat aliquis Evangelistam mendacii, quare exponendo addiderit tibi dico; cum in Hebraico Thabitha, cumi tantum significet puella, surge. Sed ut emphaticoteron faceret et sensum vocantis et imperantis exprimeret, addit tibi dico, surge. Sequitur erat autem annorum duodecim
Glossa
Hoc Evangelista addidit ad ostendendum puellam huius aetatis esse quod poterat ambulare. In ambulatione eius non solum suscitata, sed etiam perfecte sanata ostenditur. Sequitur et obstupuerunt stupore magno; et praecepit illis vehementer, ut nemo id sciret; et iussit illi dari manducare
Chrysostomus
Ad demonstrandum, quod eam vere suscitaverit et non secundum phantasiam
Beda
Mystice autem salvata a profluvio sanguinis muliere, mox filia archisynagogi mortua nuntiatur: quia dum Ecclesia gentium a vitiorum labe mundata, et ob fidei meritum filia est cognominata, continuo synagoga perfidiae simul et invidiae zelo soluta est; perfidiae quidem, quia in Christo credere noluit; invidiae vero, quia Ecclesiam credere doluit. Et quod aiebant nuntii archisynagogo, quid ultra vexas magistrum? Per eos hodie dicitur qui a Deo destitutum synagogae statum vident, ut restaurari posse non credant: ideoque pro resuscitatione illius supplicandum non esse aestimant. Sed si archisynagogus, idest coetus doctorum legis, credere voluerit, et subiecta ei synagoga salva erit. Quia vero synagoga laetitiam dominicae inhabitationis merito infidelitatis amisit, quasi inter flentes et eiulantes mortua iacet. Tenens autem puellae manum dominus eam suscitavit: quia nisi prius mundate fuerint manus Iudaeorum, quae sanguine plenae sunt, synagoga mortua non resurget. In sanatione autem haemorrhoissae mulieris, et suscitatione puellae, salus ostenditur generis humani, quae a domino ita dispensata est, ut primo aliqui ex Israel ad fidem venirent, deinde plenitudo gentium intraret, ac sic omnis Israel salvus fieret. Annorum autem duodecim erat puella, et annis duodecim mulier erat passa: quia peccata non credentium apparuerunt in initio fidei credentium: unde dicitur: credidit Abraham Deo, et reputatum est ei ad iustitiam
Gregorius Moralium
Moraliter vero redemptor noster puellam in domo, iuvenem vero extra portam, in sepulcro autem Lazarum suscitat; adhuc quidem in domo mortuus iacet qui latet in peccato; iam extra portam educitur cuius iniquitas usque ad vecordiam publicae perpetrationis aperitur; sepulturae vero aggere premitur qui perpetratione nequitiae etiam usu consuetudinis pressus gravatur
Beda
Et notandum, quod leviores et quotidiani erratus, levioris poenitentiae possunt remedio curari: unde iacentem in conclavi dominus facillima voce puellam resuscitat dicens puella, surge; ut vero quatriduanus mortuus sepulcri claustra evadere posset, fremuit spiritu, turbavit seipsum, lacrymas fudit. Quanto igitur gravior animae mors, tanto acrior necesse est ut poenitentis fervor insistat. Sed et hoc notandum, quia publica noxa publico eget remedio: unde Lazarus de monumento vocatus populis innotuit; levia autem peccata, secreta queunt poenitentia deleri: unde puella in domo iacens paucis arbitris exsurgit, eisdemque ut nemini manifestent praecipitur. Turba etiam foris eicitur, ut puella suscitetur: quia si non prius a secretioribus cordis expellitur saecularium multitudo curarum, anima quae intrinsecus iacet mortua, non resurgit. Bene autem surrexit et ambulat: quia anima a peccatis resuscitata, non solum a sordibus scelerum exurgere, sed et in bonis proficere debet operibus, et mox necesse est ut caelesti pane satietur, divini scilicet verbi et altaris particeps effecta
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2. HOMO IN SPIRITU IMMUNDO. — Id est homo spiritus immundi, sive habens spiritum immundum, puta possessus a daemone. Vide dicta cap. 1, vers. 23.
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7. ADJURO TE PER DEUM, NE ME TORQUEAS. — Quia sciebat daemon sibi suisque meritis et precibus nihil tribuendum a Christo; hinc interponit nomen Dei, quod sciebat Christum summe revereri, q. d. Interposita et invocata nominis divini (quod tibi sacrum sanctumque esse scio) auctoritate te rogo, obtestor, et quoad possum constringo, ne me ex hoc corpore ejicias et in infernum ablegas; hoc enim summum daemoni est tormentum.
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9. LEGIO MIHI NOMEN EST (Syrus, Legio nomen nostrum, q. d. Sumus legio daemonum, unde explicans subdit), QUIA MULTI SUMUS. — Legio proprie continebat milites 6666. Vide dicta Matth. cap. xxvi, 53; sed hic ponitur numerus certus pro incerto. Nota: Daemon est simia Dei, hinc imitatur Deum, qui est Dominus exercituum, scilicet angelicorum. Simili enim modo daemon se vocat legionem, quia plurimos e grege suo socios in aciem educit, ut Deum Deique fideles oppugnet: quocirca merito eam formidare debent homines, scientes sibi certamen esse, non cum hominibus, iisque plurimis, in perniciem suam conjurantibus, ideoque Dei et sanctorum Angelorum opem implorare et obtinere debere, uti obtinuit Eliseus, IV Regum VI, 17. Cetera dixi Matth. VIII, 28.
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21. ET CUM TRANSCENDISSET JESUS IN NAVI. — Graece, διαπεράσαντος, id est cum trajecisset navi in ulteriorem et adversam maris Galilaeae ripam.
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25. ET MULIER QUAE ERAT IN PROFLUVIO SANGUINIS ANNIS DUODECIM. ET TETIGIT VESTIMENTUM EJUS. — «Mulier» ex Caesarea Philippi, quae prius Dan, deinde Paneas, denique Caesarea est dicta. Haec est haemorrhoissa illa celebris, quae a fluxu sanguinis curata a Christo, in memoriam tanti beneficii, statuam illius indicem Caesareae Christo erexit, e cujus basi nascens herba cum Christi fimbriam tetigisset, morbis quibuslibet medebatur, teste Eusebio, lib. VII Histor., cap. xiv; Sozomeno, lib. V, cap. xxi, et Theophylacto hic. Julianus Apostata, hostis Christi, statuam hanc dejecit, et sui effigiem ejus loco collocavit; sed haec fulmine icta dissiliit, teste Sozomeno et Histor. tripart., lib. VI, cap. xix. Julianum imitantur nostri Novantes, qui Sanctorum reliquias dejiciunt, mergunt et comburunt, cum secreta reliquias servent et venerentur. Nam cor Zuinglii combusti inter cineres repertum, magno cultu servant ejus asseclae Zuingliani, ait Capito in Vita Zuinglii. Quare non est verisimile haemorrhoissam hanc fuisse Martham, sororem Magdalenae, ut opinatur S. Ambrosius, lib. De Salomone, cap. v; Martha enim Bethaniae habitabat juxta Jerusalem, non Caesareae in Phoenicia. Evangelium Nicodemi haemorrhoissam hanc vocat Veronicam, quae Christo eunti ad crucem velum ad sudorem tergendum praebuit, in quo Christus vultus sui effigiem expressit. Sed hoc Evangelium est apocryphum et incertae fidei.
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26. DETERIUS HABEBAT. — Arabicus, addiderat dolorem.
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27. VENIT IN TURBA RETRO. — Quia non audebat coram eo in manifesto accedere, tum ex reverentia Christi, tum quia erat immunda ex fluxu sanguinis, ait Scholiastes apud S. Chrysostomum. Immunda, inquam, tum legaliter: lex Mosi enim immundos a templo arcendos decernebat eos qui sanguinis fluxu laborarant; tum physice: est enim foedus hic profluvii morbus, et tangentes polluit.
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28. DICEBAT ENIM: QUIA SI VEL VESTIMENTUM EJUS TETIGERO, SALVA ERO. — Matthaeus, cap. IX, 20, pro «vestimentum,» habet «fimbriam vestimenti ejus.» Fimbria vocantur fila extimae vesti attexta vel assuta, hyacinthini sive violacei coloris, quae jussit Deus Judaeos gestare, ut per ea jugiter refricaretur eis memoria praeceptorum Dei, et coeli ipsius; quae Christus ex lege gestavit, quasi insigne gentis et religionis Judaicae. Vide dicta Numer. XV, 38. Est hic exemplum et argumentum ad probandum vim et usum sanctarum reliquiarum talis enim fuit fimbria Christi, quae haemorrhoissam sanavit. Respondet Calvinus mulierem hanc fuisse superstitiosam, et superstitionem aliquam suo facto miscuisse. Verum hoc refellit hic Christus et Marcus, qui non superstitioni, sed fidei ipsius sanitatem hanc tribuunt, eamque commendant et confirmant. Nam, vers. 30, dicitur: «Et statim Jesus in semetipso cognoscens virtutem quae exierat de illo,» id est de fimbria illius. Et vers. 34: «Filia, fides tua te salvam fecit: vade in pace.» Recte S. Hilarius: «Sicut, ait, Auctor naturae dat magneti vim attrahendi ferrum, ita Christus dabat vesti suae vim sanandi ex fide tangentem.» Si vesti, ergo multo magis Eucharistiae. Unde S. Gorgonia tactu Eucharistiae a morbo gravi sanata est, teste Nazianzeno, orat. 11; aeque ac S. Catharina Senensis aliique permulti. Vide nostrum Salmeronem, tom. VI, tract. 15, in fine.
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29. ET CONFESTIM SICCATUS EST FONS SANGUINIS EJUS. — Id est, stetit profluvium sanguinis, quod e corpore ejus quasi e fonte perenni jugiter scaturiebat. Unde Arabicus vertit, et confestim stetit cursus sanguinis ejus. Tropologice: fluxus sanguinis sunt carnis et sanguinis delectationes, ait Beda, uti gulae, luxuriae, etc.: has sanat caro Christi purissima in pia Eucharistiae sumptione.
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30. ET STATIM JESUS IN SEMETIPSO COGNOSCENS VIRTUTEM QUAE EXIERAT AB ILLO — et sanaverat haemorrhoissam, non quasi qualitas aliqua a Christi fimbria exierit, aut virtus haec de loco in locum, puta de fimbria Christi in haemorrhoissam migrarit, sed ratione effectus, quem in muliere causabat. Virtus enim manens in Christo, operabatur effectum sanitatis in muliere: «Sicut, ait Theophylactus, doctrina doctorum dicitur communicari discipulis, et in eos transfundi,» cum tamen doctrina ipsa in doctoribus maneat, et sui effectum duntaxat, puta cognitionem similem in discipulos traducat. Nota: haec virtus sanandi et faciendi miracula quaelibet indita a Verbo humanitati Christi, non erat qualitas physica, haec enim debuisset esse infinita, utpote divinae et infinitae efficaciae, cujus humanitas Christi creata non erat capax; sed erat qualitas moralis, puta virtus instrumentaria: agebat enim haec humanitas Christi, quasi instrumentum divinitatis. Ita Abulensis, Quaest. CII in cap. ix Matth., et Salmeron loco citato. QUIS TETIGIT VESTIMENTA MEA? — «Christus id interrogat, ait Beda, ut salus quam mulieri dederat, declarata et agnita, fidei virtute multis proficiat eosque alliciat ad credendum in Christum.» Addit Scholiastes apud Chrysostomum, ut mulieris fidem praedicet et celebret; Theophylactus vero tertiam causam adjicit, ut mulierem a timore solveret.
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33. MULIER VERO TIMENS ET TREMENS, SCIENS QUOD FACTUM ESSET IN SE, VENIT ET PROCIDIT ANTE EUM, ET DIXIT EI OMNEM VERITATEM. — «Timens et tremens,» non quod superstitionem commisisset, ut vult Calvinus, sed quod clanculum accessisset, et immunda Christum mundum tetigisset, ac beneficium sanitatis Christo inscio quasi suffurata fuisset: ideo timebat ne a Christo increparetur, aut ne Christus beneficium suum repeteret et revocaret, vel graviori malo eam plecteret. Hinc patet eam necdum perfectam in Christum fidem et spem habuisse; non enim putasset Christum latere se posse, nec adeo cum timuisset. Quare Christus eam animans, dixit: «Confide, filia,» ut habet Matthaeus, cap. IX. Ita Chrysostomus ibidem.
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34. ILLE AUTEM DIXIT EI: FILIA, FIDES TUA TE SALVAM FECIT. — Christus hic mulieri timenti, ne Christus ipsam ut furtim sanatam, morbi rediva, aliove malo puniret, sanitatem acceptam confirmat stabilemque esse jubet, q. d. Non nuda fimbria mea, quam magna fide et certa spe sanitatis obtinendae tetigisti, o mulier, te sanavit; sed principaliter omnipotentia mea, secundario esto fides tua: haec enim vel ut dispositio, vel ut meritum, sive causa meritoria, te a fluxu sanguinis liberavit; quam liberationem ego ratam habeo, imo confirmo et roboro. VADE IN PACE. — «Mittit eam in finem bonorum, inquit Scholiastes Chrysostomi; in pace enim Deus habitat, ut cognoscat se etiam a peccatis mundatam.» Nam quos corpore Christus sanavit, hos etiam in anima sanctificavit.
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39. PUELLA NON EST MORTUA, SED DORMIT. — Licet enim vere sit mortua, tamen illico per me a morte quasi a somno excitabitur: quare non tam mortua, quae semper manet mortua, quam dormiens esse videtur. Vel, ut Scholiastes apud S. Hieronymum, q. d.: «Vobis mortua est, mihi dormit.»
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41. TALITHA CUMI. — Hebraei ילד ieled vocant puerum, pro quo Syri et Chaldaei dicunt tali, unde feminine talitha, id est puella; cumi, id est surge, ut e lecto ubi jaces mortua, surgas et stes viva. Porro, «ut ἐμφατικώτερον (id est majorem emphasim) faceret Marcus, et sensum vocantis atque imperantis exprimeret, addidit: Tibi dico,» ait S. Hieronymus, lib. De Optimo genere interpretandi.
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42. ET CONFESTIM SURREXIT PUELLA, ET AMBULABAT — ut motu se vivam ostenderet. Mystice: «Quia, ut ait Beda, anima a peccatis resuscitata, non solum a sordibus scelerum exsurgere, sed et bonis proficere debet operibus.»
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43. ET DIXIT DARI ILLI MANDUCARE. — Arabicus, et dixit: Cibate eam, ut ostenderet eam non tantum vere resurrexisse, sed et valere et famere. Solent enim pueri et puellae, cum a somno evigilant, famere et cibum petere: somno enim omnem cibum hesternum digesserunt, si sani sunt et valentes; tunc enim pollent magno stomachi calore. Mors enim illi fuit loco somni, ut ait Christus, vers. 39.
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v. 1 etvenerunttrans fretum maris in regionem Gerasenorum; probabilissime in eam regionem ubi hodie ruinae sunt Gersa, Kersa, Kursi prope lacum Tiberiadis; eo loco praecipitia quoque crebra sunt (cf. Schumacher, Der Dscholan, Leipzig 1886 p. 177; vide Comment. in Matth. I p. 333);
Prae aliis (Matth. 8,28-34. Luc. 8,26-39) Marcus in hac quoque narratione ad particularia descendit. Ita solus narrat : nemo poterat eum domare et semper die ac nocte in montibus erat etin monumentis clamans et concidens se lapidibus; iam ad Iesum currit, cum eum a /onge vidisset; porcorum ad duo millia perierunt ; daemon adiurat Iesum per Deum , sanatus praedicat in Decapoli et omnes mirantur (cf. Fab. Fi.). De duobus daemoniacis narrat Matthaeus, de uno Marcus et Lucas. lam Vict. advertit tum solum posse cerni id esse contrarium, si dicerent ὅτι εἷς μόνος ἣν, tantum unum fuisse, id quod neuter innuit. Cur autem Marcus unius mentionem faciat, variae rationes afferuntur; intelligas, inquit S. Augustinus (de cons. evang. 2,9&. 56; M. 35,1104), unum eorum fuisse personae alicuius clarioris et famosioris quem regio illa maxime dolebat ; ille itaque solus commemoratus est , de quo facti huius fama latius praeclariusque peragraverat ; idem Beda , Fil. censent. Aliis videtur a Marco illius solum fieri mentionem qui fuisset saevior (Vict. Theoph. Cai. Lamy), vel quia ille unus Christum sanatione accepta sequi voluisset et a Christo iussus esset praedicare in Decapoli (lans.); et Patr. rem ex eo declarat, quia Marcus scribit illum unum Christo obviam venisse s/attm ac is e navi egressus fuisset; « ut Christus in litus e navi descendit, ei statim unus illorum duorum obvius fuit; alter non statim ac Christus de navi fuerat egressus, sed post aliquod temporis spatium supervenit. Matthaeus de utroque locutus est; Marcus solum de primo, propterea fortasse quia de hoc plura erant quae narrarentur, pauciora neque alia de altero ». Opinatur LigAtfoot (Horae hebr. ad h. 1.) istum unum fuisse gentilem et Marcum Lucamque ex instituto de eo tantum mentionem habuisse, ut historiam inde exhiberent celebriorem. Quae tamen sententia vix admitti potest; nam ut iam Cai. monet itemque Weiss, in v. 19 Deus Hebraeorum more appellatur Dominus; unde apparet Hebraeum fuisse illum; alias non hebraeo more nuncupasset Deum Iesus. Quoniam in navi dubitabant quantus hic esset, iam iis testimonium ab inimicis offertur, dum daemones Iesu divinitatem praedicant (Vict. Theoph.);
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v. 2 et exeunti ei de navi statim occurrit de monumentis homo in spiritu immundo; vide ad 1,93;
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v. 3 qui domicilium habebat in monumentis, in sepulcris, quae in rupibus exscindi velin speluncis deligi solebant vel etiam ex lapidibus exstrui ea altitudine et latitudine, ut quis erectus illa ingredi potuerit (cf. Jans.); daemoniacus ab hominum societate exclusus inter mortuos habitat; fortasse daemones eum locum elegerunt quo maiorem incuterent aliis terrorem ; ceterum iis qui mortui sunt Deo et operibus mortuis delectantur et incumbunt et per peccatum auctores mortis humano generi exstiterunt, talis habitationis locus plane est consentaneus; et neque catenis iam quisquam poterat eum ligare , οὐκέτι, proin decursu temporis magis ferox et saevus effectus est, ita ut cum antea ligari potuisset, iam omnia vincula facile solverct viribus scil. daemonum, quorum saevitia in miseri hominis conditione oculis subiicitur
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v. & quoniam saepe compedibus et catenis vinctus dirupisset catenas et compedes comminutsset et nemo poterat eum domare; cum praeter compedes πέδας enumerentur ἁλύσεις, censet Schanz voci hic tribui notionem manicarum; at profecto praestat vocem significatione sua generali catenarum vel vinculorum retinere. Homines enim furiosi non solum in manibus et pedibus, sed etiam, si opus est, circa pectus et latera catenis adstringuntur vel certe olim adstricti sunt. Dicitur eum comminuisse compedes συν- τετρῖφθχι, eas esse contritas, qua voce compedes ex funibus vel ligno confectae designantur. Videntur daemones in eo homine voluisse exprimere similitudinem suae ipsorum miseriae, desperationis, damnationis
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v. 5 et semper die ac nocte, graece : nocte ac die, uti Act. 20,31; 26,7. 1 Thess. 2,9; 3, 10; num ita, quia Iudaei diem ἃ vespera inchoabant? sed dicitur quoque ἡμέρας xat νυχτὸς non solum Luc. 18,7 sed etiam Apoc. 5,8; 7,15. 19, 10 etc.; in monumentis et in montibus erat clamans et concidens se lapidibus. Tali cum esset ferocitate, nemo eum adducere potuisset ad Iesum. Iesus pro sua misericordia homini se obviam fert et pro sua potentia daemones ad sui obsequium et venerationem adigit
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v. 6 videns autem. Iesum a longe cucurrit et adoravit eum , προσεχύνησεν, procidit ad pedes eius, se prostravit coram eo; pro qua voce in locis parallelis quandoque ponitur γονυπετεῖν, πίπτειν ἐπὶ πρόσωπον, πρὸς τοὺς πόδας (cf. Marc. 1,40; 5,22. Luc. 5,12; 8,145) quemadmodum in eadem narratione Luc. 8,98 habet : is ut vidit Iesum , procidit ante illum προσέπεσεν αὐτῷ, atque eadem etiam significatione adorare usurpatur;
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v. 7 et clamans voce magna dixit : quid mihi et tibi, Iesu Fili Dei altissimi? cruciatur enim daemon praesentia Domini et invisibiliter flagellatur et uritur et intolerabilia patitur ( Vict. Ians.); unde in expostulationem prorumpit. Quo sensu queratur, etiam elucet ex Matth. 8,99 : venisti huc ante tempus torquere nos? nondum esse tempus quo in carcerem tartareum includendi sint (vide Comment. in Matth. I p. 335). Voce hominis utitur daemon et confitetur Iesu naturam divinam. Qui igitur non intellexerunt quid mare tumultuans etiterum quiescens profiteretur, id nunc audiunt ἃ daemonibus enuntiari, idem scil. quod mare ipsa sua tranquillitate clamavit, ut Vict. adnotat. ἃ voce expostulantis et conquerentis statim transit ad vocem supplicantis; haeret quippe daemon, ut lans. ait, inter audaciam et metum et per timorem veneratur eum quem ut sui iudicem et regni sui eversorem odio habet; adiuro te per Deum ne me torqueas i. e. obtestor te per Deum, supplex flagito. Daemon enim cum suis precibus nihil sciret merito tribuendum, divini nominis auctoritate interposita quam gravissimam esse Christo sciebat, sperabat se posse consequi quod volebat (Jans.). Tormentum suum putant daemones si cogantur exire ab homine (TheopA. et sim. Bed. Alb. Cai. Ians. Calm. Patr. Schanz); sequitur enim quali mandato accepto hanc supplicationem Christo obtulerit
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v. 8 dicebat enim 1lli : exi, spiritus immunde , ab homine; metuebat enim ne exire iussus mitteretur in abyssum inferni ; quare Luc. 8,31 daemones rogasse Dominum narratur ne imperaret sibi utin abyssum irent. Sicut itaque 1,25. 26 cum dixisset Iesus : obmutesce et exi ab homine, permisit illi priusquam egrederetur proiicere daemoniacum in medium et discerpere, ita hic quoque ante egressum permittit daemoni quaedam orare et respondere, quoniam sic utile erat propter eos qui aderant (Jans.). Efficacia praecepti inde quoque colligitur quia Christo praecipiente adeo trepide et multum precabatur ne torqueretur, non refugiens quidem obedientiam , sed maius deprecans malum. Iesus autem multis daemonibus imperat quasi unus esset propter imbecillitatem ipsorum (Euth.); id quippe ex sequentibus patet. . Nam
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v. 9 tnterrogabat eum, eum scil. qui v. 7 locutus erat; vox quidem erat hominis, at ex eo et ope eius locutus est daemon; proinde daemon interrogatur, uti plerique recte explicant, etiam Ew/h., qui quidem hominem interrogari ait; attamen addit quaestionem pervenisse ad multitudinem daemonum; perperam autem Ke: censet Christum sua interrogatione voluisse illum hominem reddere sui ipsius conscium ; quod {δὲ nomen est? vult scil. Christus, ut Jans. monet, ex diaboli responsione patescere praesentibus daemonum inhabitantium multitudinem , ut hinc illis etiam constaret et causa rarae illius crudelitatis ac saevitiae quae descripta est et miraculi magnitudo, quo a tanta daemonum potestate homo uno Christi verbo liberatus esset; proinde discere poterant qui aderant Iesu potentiam longe superiorem esse vi non solum singulorum daemonum sed etiam plurimorum simul coadunatorum et inter se conspirantium. Interrogat ut notum fiat non unius alicuius sed totius cuiusdam multitudinis vocem in voce hominis esse auditam. Nomen autem quaerit, non quasi singuli daemones nomen proprium haberent vel nomine innotescerent hominibus, sed quia cum nomine res nobis declarentur notioresque fiant, ea quaestione exigit a daemonibus, ut suam multitudinem ipsi aperiant; e£ dicit. ei : legio mihi nomen est, quia multi sumus; λεγεών, vox legio "35 etiam a targumistis et talmudistis adhibetur, qua designent et multitudinem quandam et unum qui pluribus tamquam legioni sit praefectus (cf. Buztorf, lex. chald. p. 1193; Levy, neuhebr. und chald. Woerterb. II p. ^74); unde etiam concipi potest principem quasi daemonum et ducem eius multitudinis respondere et se ipso nomine tamquam ducem exercitus magni declarare. Nomen Dei sollemne est Ιδῆνα sabaoth, Dominus exercituum; videtur daemon simile nomen sibi arrogare et se quoque esse ducem exercitus magni insinuare. Unum hominem a compluribus possideri et vexari daemonibus ctiam 16,9 et Matth. 19,45 et Luc. 8,2 exemplis demonstratur. Verum si daemon gloriatur de multitudine suorum vel si invitus - cogitur fateri quanto conatu hominem possederit, statim ipse suam coram Iesu impotentiam omnibus pandit
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v. 10 et deprecabatur eum multum , ne se expelleret extra regionem ; graece daemones deprecantur, uti in v. 12, quae locutio post v. 9 apta est et ipso numero plurali petentium ostendit quanto desiderio daemones cupiant versari in terra. Ex ea petitione aliqui colligunt diversos daemones magis affici ad diversas regioues, cum petant non in universum ne ex mundo habitato expellantur, sed speciali modo ne ἕξω τῆς χώρας, ne ex illa extrudantur regione (cf. Cai. [ans.); sed petunt id ne iubeantur abire in infernum. Unde utique sequitur daemones aliquid percipere levaminis si in terra morari eis liceat ; ideoque recta esse videtur plurimorum theologorum sententia admittendam esse in daemonibus ante iudicium universale aliquam minimam delectationem accidentalem (cf. Suarez, de angelis lib. 8 cap. 15 n. ^ seq.). Ne igitur in abyssum abire iubeantur, flagitant ut in porcos ingredi liceat;
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v. 11 erat autem 16i circa montem grex porcorum magnus pascens; « nec quod Marcus dixit circa montem fuisse gregem porcorum, Lucas autem in monte quidquam repugnat ; grex enim tam magnus fuit, ut aliquid eius esset in monte, aliquid circa montem » (S. Aug. de cons. evang. 2,254. 56); quam nihil valeant efficere daemones sine Dei permissione, ipsi pandunt
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v. 12 e/ deprecabantur eum spiritus dicentes : mitte nos tn porcos ut in eos introeamus;
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v. 13 et concessit eis (statim Iesus) et magno impetu grex praectpitatus est in mare ad duo millia et suffocatt sunt in mari; daemones hanc sibi habitationem efflagitarunt, nein abyssum abire cogerentur. Quare non videtur probabile ab ipsis daemonibus porcos esse in lacum actos ut interirent; multo minus dici poterit daemones id ea mente petiisse ut damno incolis illato eis Iesum redderent odiosum. Si enim hoc voluissent, certe non adiuvisset Christus eorum consilium adeo pravum permittens illis ingredi in porcos. In isto gregis furore et impetu oculis spectantium exhibetur quam intolerabilis sit daemonum praesentia, ostenditur simul eorum impotentia, cum quod eorum maxime intererat habitaculum illud porcorum retinere non possent. Christus enim solum permisit ?ngredi in porcos; ultra id nihil valent. Alia complura adnotavi ad Matth. 8,32. Advertit Beda nos doceri daemones multo minus posse sua potestate nocere hominibus (sim. TAeopA.). Eius rei rumor statim spargebatur per regionem
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v. 1&4 qut autem pascebant eos fugerunt et nuntiaverunt 1n civitatem et in agros, per urbem et per pagos et vicos rem nuntiarunt; ἀγροί pagi, vici, cf. Marc. 6,36. Luc. 9,12; in loco parallelo Luc. 8,34 interpres εἰς τοὺς ἀγρούς reddidit zn villas; et egressi sunt ex urbe et ex pagis vicinis videre quid esset factum. Pastorum certe maximeintererat heris porcorum rationem reddere de eorum interitu ita ut a se omnem averterent culpam. Cum igitur in urbem et in pagos currerent rem narraturi, eo ipso ostendunt porcos incolarum urbis et pagorum suae curae fuisse commissos. Putant aliqui (J/eek) numerum duorum millium esse traditione posteriore plurimum exaggeratum; verum hi non legisse videntur aut non intellexisse v. 14. Pastores heris persuaserunt ut ipsi venirent et rem investigarent ; alii multi, ut fieri solet, rei novitate et curiositate alliciuntur;
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v. 15 et ventunt ad Iesum et vident illum qui a daemonio vezabatur sedentem , vestitum ; antea igitur eum ne vestimenta quidem sustinuisse indicatur, id quod post ea quae v. &. 5 dicta sunt minime mirum videtur; Luc. 8,27 1d explicite statuitur!; e7 sanae mentis , δὰ emphasin additur graece : eum qui legionem habuerat, ut scil. quantum mutatus esset uno Iesu verbo, manifestum evaderet, et timuerunt cernentes scil. hoc documentum altioris cuiusdam potestatis, quare terrore quodam perfundebantur. Adventantibus incolis a rei testibus singula narrantur
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v. 16 et narraverunt illis qui viderant , qualiter factum esset ei qui daecum ultimo loco dicantur narrasse quomodo interissent porci, aliqui putant auctorem sacrum uti voluisse gradatione quadam qua ostenderet iacturam et damnum hoc iis maxime cordi fuisse (cf. F4/.). At subtilius id excogitatum est; dicuntur enim narrare eo ordine quo singulae res evenerunt. Incolae autem omnibus auditis
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v. 17 rogare coeperunt eum, ut discederet de finibus eorum ; certe non ex humilitate, quia se indignos putassent qui eius honorarentur ac fruerentur praesentia (uti nimis bene de iis iudicant Ps. Hier. Vict. Bed. Alb. Ians.), sed timentes ne peius quidquam iactura porcorum subsequeretur (Ca?.); rogant autem, non audentes irasci propter damnum, quia magno timore tenebantur, ut Luc. 8,37 dicitur. Cum sanemulti ex illis essent gentiles, etiam dici potest cum Lamy : « sciebant Iesum Iudaeum esse ex vestimentis et ex comi- tatu; ideoque qui Iudaeorum hostes essent, quippe cultores idolorum, putabant sua tanta virtute Iesum usurum ad nocendum ipsis; inde timor ne pergeret transire infestus per agros eorum ». Non igitur considerant beneficium quod Christus misero praestitit , sed toti defixi in consideratione iacturae porcorum gratiam a Iesu oblatam repudiant. Neque tamen Christus omne eis beneficium subtrahit; mittit enim illis praeconem miraculorum et potentiae Dei, dum ipse, uti petierant, recedit;
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v. 18 cumque ascenderet navtm , coepit 1llum deprecari qui a daemonio vexatus fuerat, coepit innuit, uti saepe, eum repetito id efflagitasse, ut esset cum illo, scil. ut Iesum sequi liceret sibi tamquam discipulo (Aib.); nam si voluisset solum sequi, uti turbae generatim sequebantur Iesum, id petere non opus fuisset quia turbae quoque id non speciali modo a Iesu orabant neque id Iesus recusasset. Petit autem animo grato, ut suum in Iesum ostenderet amorem, et sedens ad Christi pedes gustaverat quam bonum esset conversari cum eo (Bed. Dion.) ; alii putant eum id rogasse timore ne abeunte Iesu redirent ad se daemones ( Vict. Theoph. Alb.); alii ex utraque ratione eum sequi voluisse opinantur (Euth. Mald.); sed prior cum ScAanz, Ft. praeferenda est. Itaque ille non solum corpore sanatus erat, sed et animo adeo, ut Iesum cognosceret et eius fieri discipulus et comes perpetuus desideraret. At ut quis specialem in regno messiano dignitatem acquirat, id non est neque currentis neque volentis
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v. 19 e£ non admisit eum, sed ait illi : vade in domum tuam ad tuos et annuntia illis quanta (ib? Dominus fecertt et misertus sit tut; observandum esse monent non dixisse Christum : narra quanta ego tibi fecerim , sed Patri adscripsisse miraculum , ut nos quoque doceret esse bona opera omnia Deo tribuenda et ad eius gloriam referenda (cf. Theoph. Euth. lans. Cai. Schegg, Bisp.). Non enim prohabile est quod Maid. cum aliqua haesitatione proponit , Christum de se ipso per tertiam personam esse locutum seque appellasse Dominum, neque id eo commendari potest quod 11,3 iubeat discipulos dicere : Domino necessarius est (pullus). Nam hic quid illi de se dicere debeant praescribit. In Iudaea saepe vetat Christus famam propagari miraculorum. Hic autem in regione decapolitana mittit praeconem. Alia est enim rerum conditio. In Iudaea cavendum erat ne falsae illi exspectationi regni messiani temporalis materia subministraretur; in decapolitana autem regione inter homines magnam partem gentiles magnalia Dei crant annuntianda, ut cognitioni Dei et futurae praedicationi evangelii via pararetur. In eam igitur regionem mitüt Iesus praeconem qui in se ipso vivum exhibet documentum divinae misericordiae et potentiae ; « ubi notanda mira Domini in Gerasenos quamlibet ingratos benignitas, dum eis relinquit eum per quem ad sui cognitionem et admirationem ac veritatis a se discendae desiderium provocari possent; monemurque hoc Domini exemplo ne mox desperemus, si qui evangelium non illico recipiant, sed tentanda potius omnia » etc. (l«ns.). Mle autem grato animo et obedienti mandatum exsequitur
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v. 90 et abiit et coepit praedicare 1n Decapoli quanta sibi fecisset Iesus, accepti beneficii et agnoscit et nominat et laudat auctorem Iesum; et ita illa quoque in regione Iesus innotuit: Ut grati animi documentum efferunt quod cum Iesus ei dixisset: annuntia quanta tibi Dominus fecerit, ille etiam Iesum beneficii largitorem praedicat eiusque gloriam et laudem annuntiat (cf. Euth. lans. Mald.). Atque eius praedicationis fructus exstitit : e£ omnes mirabantur, quae admiratio certe fuit initium fidei, cui facile accedebat laudatio Iesu et cognitio eum qui illud effecerit esse a Deo missum ad homines docendos et salvandos.
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v. 21 et cum transcendisset Iesus ἔπ navi rursum trans fretum , iterum in litus occidentale, unde profectus erat 4,35, quare Luc. 8,40 dicitur eum rediisse, convenit turba multa ad eum , omnes enim exspectabant eum, uti Lucas refert, et erat circa mare, lacum Tiberiadis. Fama de eius reditu cito per regionem ferebatur;
Marcum immerito vocari breviatorem Matthaei (cf. Aug. de cons. evang. 1,9. 4) etiam in hac evangelicae narrationis parte deprehenditur, quam scil. multo accuratius atque uberius Matthaeo refert; etiam plura addit quam Lucas habet; ita in v. 23. 26. 28. 29. 30. 39. 34. 40-42. Haec gesta esse prope Capharnaum, ex concordi trium narratione consequitur (cf. Matth. 9,1)
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v. 292 et venit quidam de archisynagogts, ex modo narrandi non sequitur eum statim venisse vel quasi in litore stantem Iesu adventum oppertum esse; quare incommodum illud quod ScAegg urget , unde lairus sciverit Iesum venturum esse non exsistit et quod Marcus narrat facile cum Matth. 9,18 componitur. Archisynagogi est preces, lectiones et reliqua quae ad cultum divinum in synagoga spectant dirigere, moderari et peragere; eius iussu res synagogae decernuntur; ei potestas quoque iudicis adscribitur (cf. Ugolini, Thesaur. antiq. XXI p. 219 seq.). Haec appellatio fiebat tum ei qui toti synagogae praeerat, tum totius coetus primoribus e quibus consilium praesidis constabat; quare nisi credere 'malis in Capharnaum plures fuisse synagogas, appellationem altero sensu accipere oportebit, cum dicatur εἷς τῶν ἀρχισυναγώγων (Patr.). Diligenter adnotatur a tribus synopticis unum e principibus venisse ad Iesum , ut ostendatur quanta iam fuerit eius fama, quando non solum simplex turba Christum adiret, qua re maior exstitit accusatio pharisaeorum et scribarum (fans.) ; nomine latrus; hebr. ὍΝ (cf. Num 32,51. Deut. 3,14. los. 13,10 etc. LXX 'Iaíp), Iosephus (Antiq. 5,7. 6) ᾿Ιαείρης. Ut narrationem mythicam esse ostenderent aliqui in significatione nominis insistunt : illuminabit, faciet videre, vel v7 excitabit (cf. Volkmar, Strauss, Keim) sed conatu valde inutili; nam nomen est satis usitatum ; dein cum nulla eius addatur explicatio, nemo ex iis quibus Marcus et Lucas scripserunt eius nominis notionem deprehendere potuisset. Verum nomen additur quo magis de rei veritate constet (Vict. TheophA.). . Falsum est itaque quod pharisaei dicebant : numquid ex principibus aliquis credidit in eum (ἀρχόντων cf. ἄρχων Matth. 9,18 et Luc. 8,51)? cf. Ioan. 7,48. Hic saltem necessitate coactus humili veneratione Iesum coliteumque potestate plusquam humana instructum esse credit: et videns eum procidit ad pedes eius ; apposite notant Schegg, Fil. Iesum quamvis honorem hominum minime appeteret tamen nunquam eiusmodi obseet Barnabas : viri, quid haec facitis et nos mortales sumus similes vobis homines (Act. 15,15); quare inde quoque manifestari eius naturam divinam;
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v. 23 οἱ deprecabatur eum multum dicens, quoniam filia (iliola, graece) mea in extremis est; id quod Euh. explicat τελευταῖα πνέει, ultimum trahit anhelitum ; quantopere amore filiae animus patris stimuletur, describitur eo quod multum πολλά deprecatur et quod puellam duodecim annorum, proinde iam nubilem, cum annos pubertatis attigerit, appellattenero modo θυγάτριόν μου; in lingua aramaica etiam in usu fuisse nomina deminutiva , vide ad Matth. 15,26 (Comment. Il p. 34) veni, impone manum super eam , ut salva stt et vivat, ἵνα ut veniens imponas, non opus est cum aliquibus supplere : oro, obsecro , ut venias, sed ille loquendi modus cum ἵνα etiam apud profanos scriptores usurpatur pro imperativo (cf. Winerl. c. 8 43,5; sitnili modoapud Ciceronem, fam. 14,90 : ibi ut sint omnia parata). Est scil. ratio petendi magis urbana et demissa. Cum Christus saepe aegrotos sanaret manuum impositione (cf. Luc. 4,50), archisynagogus id petit ut suae filiae faciat quod aliis fecisse eum scivit et viderat. Unde ex hac petitione non est accusandus infiemae fidei neque reprehendendus. Non utique tantam prodit fidem quantam exhibuit centurio (Matth. 8,7); unde notat 7AeopA. : « dimidiatam fidem habet; fidelis erat eo quod procidebat ad pedes Iesu; sed quia obsecrabat ut veniret, non quantam oportebat prae se ferebat fidem ; debebat enim dicere : dic verbo ». Et eius fidem indiguisse confortatione, etiam ex v. 36 verbisque Iesu patet. Iesus eius petitioni acquiescit v. 3’, e£ abiit. cum illo et sequebatur eum turba multa et comprimebant eum ; aliud suae omniscientiae et potentiae et benignitatis edit documentum in via;
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v. 35 et mulier quae erat in profluvio sanguinis annis duodecim , crat 2iuo200025x , laborabat fluxu sanguinis,
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v. 26 et fuerat multa perpessa a compluribus medicis et erogaverat omnia sua nec quidquam profecerat sed magis deterius habebat; quattuor istis mulieris calamitas exponitur : multa perpessa a mu/tis (graece) medicis est, facultates suas impendit omnes, nec tamen quidquam levaminis est experta, immo malum maius cepit incrementum. [ἢ extrema hac necessitate audit ea quae de Iesu ferebantur τὰ περὶ τοῦ "Incoo,
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v. 97 et cum audisset de Iesu , venit zn turba retro et tetigit vestimentum eius; cum Matth. 8,20 legatur : tetigit /fmbriam vestimenti eius, subtiliter inquirunt recentiores, cur Marcus fimbriae non fecerit mentionem, et subtilia quoque proponuntur : visum esse ei improbabile, mulierem in conferta hominum multitudine potuisse attingere fimbriam (Wetss), omisisse fimbriam brevitatis causa (Ke:/), quia sane multo brevius Matthaeo narrat!! omisisse, ne miraculum imminui videretur, quia propter Num. 15,37 fimbriis illis virtutem quandam specialem inesse existimari potuisset (Schanz) ; sed cum Matthaeus habeat fimbriam, pro Iudaeis nihil periculi erat ne miraculosa sanatio non Christo, sed fimbriis attribueretur; gentiles autem de illa fimbriarum notione ac significatione nihil noverunt; itaque ea ratio omittendi Marco non poterat in mentem venire. Neque opus est ullam quaerere. Rem enim narrat non oculis in codicem Matthaei defixis (in hac hypothesi solum sermo esse posset de omisstone) sed prout Petrum narrantem audierat. Insuper eum ex mentione fimbriae nihil derogari miraculo existimasse , vide ad 6,56. βασιλέα ἀπώλεσαν. Menander πολλῶν ἰατρῶν εἴσοδος μ᾽ ἀπώλεσεν. Petronius 42 : at plures medici illum perdiderunt etc. — Melius de iis sentit sapiens : honora medicum propter necessitatem, etenim illum creavit Altissimus; a Deo est enim omnis medela etc. Eccli. 38,1-8. Mulier solum audierat de Iesu ; tamen eam de Domino concepit fiduciam ut speraret se solo contactu vestium fore salvam a tam diuturno Christo sanatum (lans.). Propter morbi pudorem non audet palam Christum interpellare ; sed talem eius credit potentiam et sanctitatem, ut si latenter tetigerit vestem eius, salutem consequatur;
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v. 28 dicebat enim vel intra se i. e. cogitabat, vel, ut alii concipiunt, revera id sibi aut etiam coram aliis totidem verbis enuntiavit, quia si vel vestimentum eius tetigero, salva ero, cum tanta fiducia et asseveratione loquatur, non est dicendum aegrotos facile sperare si qua umbra salutis offeratur; quare fidei mulieris non tantas laudes esse tribuendas quantas veteres soleant. Eius enim fidei praestantia manifestatur non quod in universum sperat, sed quod talem habet de Iesu aestimationem, ut solo contactu vestimenti eius confidat se iri sanatum. Et huic fidei etiam ipso eventu et verbis Christi est corona imposita
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v. 29 et confestim siccatus est fons sanguinis eius; profluvium exaruit, cessavit; cf. o"2* ipt Lev. 12,7; 20,18; et sensit corpore quia sanata esset a plaga ; cognovit per corpus vel in corpore, quod ex quo iam non fluerent guttae sanguinis sanata esset; flagellum (μάστιγα) vero infirmitatem nominat, ut quae ipsam tam labore quam pudore flagellaverat (Euth.); repente igitur in ea nova quaedam facta est et sensu percepta corporis affectio (Fab.) ; sensit vigorem viresque restitutas. Verum id latere Iesus minime voluit;
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v. 30 et statim Iesus 1n semetipso cognoscens virtutem quae exierat de illo , verte: Iesus ut cognovit virtutem ex se prodiisse; « egreditur virtus e Christo non a loco in locum transiens, sed et aliis communicatur et in ipso Christo immota manet, quemadmodum et doctrinae a docentibus sunt et discentibus traduntur » (Theoph. Vict.). Dicitur virtus exiisse ratione effectus, scil. quia virtus sanandi quae est in Christo extra ipsum operabatur sanitatem mulieris (lans. Lap. Calm.). Loquitur evangelista, ut lans. dicit. materialius ad captum simplicium, et iis verbis rem enuntiat quibus ea cuivis intellectui perspicua facile fieret ac pervia pro captu vulgi (Patr.). Nota vero discrimen locutionis; de muliere dictum est apposite : sensit (ἔγνω, cognovit) corpore ; hic ἐπιγνοὺς ἐν ἑαυτῷ, Christus scivit, cognovit mente. Perperam haec verba aliqui explicant (cf. Meyer, Weiss) ac si sanatio facta esset sine voluntate Christi eoque inscio , ita ut solum sanationem iam factam demum cognoverit. Hi utique supponunt rem quàm maxime materialiter ab evangelista concipi; sed immerito. Nam si Iesus dicit : tetigit me aliquis; nam ego novi virtutem de me exiisse (Luc. 8 6) et evangelista similiter, uterque loquitur ad captum simplicium, quasi in se ipso ex aliqua mutatione senserit efficaciam (lans. ). Vix enim alio modo populo explicare potuit se scire contactu sui esse effectam sanationem, vel se esse tactum, non uti in conferta multudine multi faciunt, verum eximia cum fide et fiducia, cui mercedem tribuisset; quod ut palam faceret conversus ad turbam aiebat : quis tetigit vestimenta mea? Ea quaestione omniuni attentionem provocare voluit. Quae quam apta ad id esset, statim ostendebant discipuli, cum scil. in ea hominum turba quae eum comprimebat v. 24, non possent non vehementer mirari de tali interrogatione
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v. 31 et dicebant οἱ discipuli eius : vides turbam comprimentem te et dicis : quis me tetigi? nihil suspicantur; maxima cum simplicitate ei persuadere conantur in tanta hominum turba tali quaestioni non esse insistendum. Etiam hic apparet tardos fuisse discipulos, cum non statim deprehenderent: Christum quaestionem inutilem et fere ridiculam non fuisse 'propositurum. . Voluit autem Christus manifestum fieri miraculum, « ut videlicet confitente palam muliere veritatem suae diutinae inármitatis, subitae credulitatis, divinae propitiationis ac donatae sibi sanationis et ipsa certius confirmaretur in fide et pluribus salutis et vitae praeberetur exemplum » (Beda); voluit Christus fidem commendare mulieris, eam quoque docere magis quae scil. videtur credidisse se posse quasi inscio Iesu sanari (cf. Luc. 8,&7), voluit quoque incrementum addere fidei archisynagogi (cf. Theoph. Cai. Ians.);
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v. 32 et circumspiciebat videre eam quae hoc fecerat; quibus verbis Marcus satis manifeste indicat Christum novisse eam; iterum perperam Meyer, Weiss volunt ita dici solum ex eventu, Christum autem circumspexisse quia speraret fore ut quaestione posita is quem ipse non nosset sese proderet! En ipsi qui in v. 30 verba adeo premunt, hic ab obvio et facili verborum sensu deflectunt; ideone quia ibi haerentes verbo ea elicere posse putabant quae Iesu divinitate essent indigna, hic autem retinentes ipsa verba fateri deberent eum res nosse secretas? Intellexit mulier se latere non posse, vidit hoc ex Christi aspectu;
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v. 33 mulier vero timens, quia scil. furtim sibi sanationem surripuisset veretur ne egerit perperam, ne forte sanitate iterum in poenam privetur (cf. Theoph. Lap. Schanz, Fil.), Euth. etiam putat eam timuisse ob legem violatam quia immunda mundum tetigisset (in Luc.); item Vo/kmar; at talem scrupulum ei in mentem venisse, post v. 28 et sanationem acceptam improbabile est; timor quantus fuerit externo quoque habitu proditur e4 tremens, sctens quod. factum esset in se, se itaque verbis et quaestione Christi tangi et eius quaeri oculis, venit et procidit ante eum et dixit ei omnem veritatem, omnia uti erant, de morbo, de sua spe, actione, sanatione accurate exposuit coram omnibus. Peragit itaque confessionem humilem, timoratam, generalem (cf. Jans. Schegg, Fil.). Iesus autem timentem ac trementem statim consolatur gaudioque replet
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v. 34 z/le autem dixit ei : filia, hac una voce iam omnem eximit metum et manifestat quantae sit in miseros caritatis et benignitatis; cf. τέχνον 9,5; fides tua (e salvam fecit, fidei sanitatem tribuit, quia Christus auctor miraculi propter fidem mulieris ei restituit corporis vigorem; fidei autem adscribit salutem tum in commendationem fidei, tum ut doceret fimbriam contactam ex se non sanasse , sed sanitatem potius ex contactu consecutam propter simplicem tangentis fidem (lans. sim. Vict. Lap.); vade in pace εἰς εἰρήνην ; locutio est eadem quae 1 Sam. 1.17 mob 120 et LXX 9 Reg. 15,9 βάδιζε εἰς εἰρήνην habetur ; item Luc. 7,50; abi in coriditionem prosperam, ad salutem ; unde iis verbis mulier dimittitur, valere iubetur modo benigno eiqueomnis timor eximitur, cum apprecatio salutis verbis illis contineatur. Praeterea Christus ei sanitatem acceptam confirmat addens et esto sana a plaga tua; igitur declarat se ratam habere eius sanitatem eamque stabilem fore neque morbum rediturum. excludebatur cogitatio. Fortasse inter ea quae de Iesu audivit etiam comperit eum lepram tactu manus fugasse; ceterum nemo serio dubitare poterit quin ea in conditione mulier sibi omnino persuaserit licere sanationem exquirere. Pro eius origine gentili magis adduci potest eam de Iesu solum audisse, nondum fuisse testem operum Christi. Sed audire τὰ περὶ τοῦ ᾿[ησοῦ dici poterit de omnibus, qui non continuo comites eius erant et proinde non omnium eius operum testes. « Dispensatione quadam factum est, ut nuntii filiae mortem non nuntiarent ante miraculum sanationis mulieris, sed quando ex praesenti contemplatione inauditi miraculi princeps iste magis posset a Domino confirmari in fide alterius etiam inauditi miraculi » (lans.)
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v. 35 adÀuc eo loquente veniunt ab archisynagogo i. e. ἃ domo archisynagogi (EutA. Cai. eic.); monet Erasmus de loquendi figuris : eamus ad me, a vobis exit, pro eo quod est ad domum meam, e domo vestra; dicentes : quia filia tua mortua est; quid ultra vezas magistrum? Iesum morbos posse sanare credunt; mortuos suscitare nullatenus; exóXAe explicat Euth. περισπᾶς, ἐνοχλεῖς. Ea verba omnem spem patri adimere videbantur eumque ex fiducia et consolatione quam perceperat Iesu statim eius petitioni acquiescente in maximum animi dolorem deiicere ; verum statim Iesus ei succurrit et ad spem erigit
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v. 36 Iesus autem audito verbo quod dicebatur παραχούσας, vox haec sensu non advertendi, negligendi (cf. Matth. 18,17) hic nequit accipi, cum Christus revera sermonis eius rationem habuerit et contra illum patrem spe munierit; proinde altera notione est capienda quae etiam particulae παρὰ congruit, de sermone scil. quem Christus subaudierit quamquam ad eum non dirigebatur, ait archisynagogo : noli timere; tantummodo crede; nihil aliud. a te exigitur, nisi ut sicut credidisli me posse sanare filiam tuam in extremis constitutam , ita credas me posse tibi illam quamvis mortuam restituere vivam ac sanam (( αἱ.) ; omnia enim possibilia sunt credenti, quemadmodum alias Christus fidem titubantem roborat 9,29. Hisce fides archisynagogi confirmata est, id quod ex eo patet quia Iesus se ad eius domum confert;
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v. 37 et non admisit quemquam se sequi nisi Petrum et lacobum et Ioannem fratrem lacobi i. e. hos et, uti v. 40 indicatur, parentes puellae admisit testes miraculi resuscitationis. Cur ex discipulis hos tres elegerit, A/b. explicat eo quod principales apostolos voluerit instruere, Petrum verticem et caput potestatis , Iacobum qui primus erat per passionem fidem confirmaturus, loannem qui altius scripturus erat de divinitatis sublimatione. Puellam esse mortuam luctu et lamentatione funebri omnibus annuntiatur
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v. 38 et veniunt in domum archisynagogi et videt tumultum et flentes et eiulantes multum; moris enim erat ut conducerentur praeficae, lamentatrices, quae lessum et lugubrem instituerent eiulationem. Cum puella esset e domo nobiliore, numerus lamentantium magnus erat, et praeter praeficas adfuisse quoque cognatos et propinquos lugentes de puella quae primo aetatis flore sit abrepta probabile est. At immerito plangi puellam ac si morte communi ex qua non sit ad vitam reditus esset ablata Christus significat
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v. 39 οἱ ingressus ait illis : quid turbamini et ploratis , θορυθεῖ.- σθε, quid strepitum facitis lamentando? puella non est mortua sed dormit; illi mortui sunt qui terminum et finem vitae hisce in terris agendae attigerunt; puella autem quam statim vitae reddere vult eo sensu non est mortua, sed quasi ex somno evigilabit; eodem modo Iesus de Lazaro loquitur : amicus noster dormit, sed vado ut a somno excitem eum (Ioan. 11,11). Itaque non eo modo est mortua puella quo illi existimabant !. Puellam revera exhalasse animam etiam ex eo patet quia qui aderant v. 80 tfrridebant eum; adeo iis persuasum erat de eius morte. Quae irrisio eo fortius argumentum est et documentum certissimae eorum scientiae, quia cum Iesum cognoscerent patratorem miraculorum certe non carebant aliquo sensu reverentiae et aestimationis ; nihilominus quia contra id quod iis videbatur quam maxime evidens loquebatur non poterant non ridere; ipse vero eiectis omnibus, utpote indignis qui essent testes cum parum fidei verbis Iesu adhiberent, assum:t patrem et matrem puellae et qui secum erant, scil. tres qui in
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v. 37 nominantur, et ingreditur ubi puella erat iacens; is modus agendi habet aliquid sollemnitatis; quare animos horum testium fuisse exspectationesuspensos facile patet;
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v. &1 e£ tenens manum puellae ait illi : talitha cumi, quod est interpretatum : puella (tibi dico) surge; signo quo apprehensa manu puellam esse erigendam indicat iungit verba quibus efficitur quod illo signo exhibetur,
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v. &9 et confestim surrexit puella; idem cernis in sacramentis : signum externum significans effectum spiritualem internum et verba consecratoria quae exprimunt et cum illo signo efficiunt id quod enuntiant. Ipsa Christi verba referuntur; cf. 3,17; 7,11. 34; 14,36; 15,354; quae itaque Petrum quoque suae narrationi inseruisse ad rei veritatem et gravitatem efferendam certum videtur. Talitha vox est aramaica; proprie xm5o feminina forma ex Ν τ) iuvenis (cf. Buz- . torf l. c. p. 875; Kautzsch,, Grammatik des Bibl. Aram. p. 12); χούμ quod a melioribus testibus praebetur ostendit ultimam vocalem 535} uti apud Syros iam non esse pronuntiatam. Et est restituta non solum viva sed etiam sana (Cai.) et ambulabat, erat autem. annorum duodecim ; ἣν γάρ; qua locutione erat entm non potest explicari cur χοράσιον dicta sit (ut vult Fritzsche), puella enim duodecim annorum iam est nubilis, sed exponitur potius cur ambulare possit; additur itaque ne quis ex appellationibus θυγάτριον, παιδίον, xo0zctv quibus constanter usus est evangelista illam esse puellulam tenerae aetatis concludat ; atque haec quoque videtur esse sententia Eu/A. : quoniam eam supra παιδίον vocabat, nunc etiam aetatem eius manifestat (id quód tamen sic explicant ac si EwutÀ. vocem παιδίον vellet aetate illa. declarare; cf. Schanz, Weiss). Proinde amóulabat, quia iam non erat infans, et obstupuerunt stupore magno. Morbos Christus plurimos curabat; demortuorum suscitatione tria exempla nobisservatasunt. Hocitaque genus miraculorum non adeo frequenter a Iesu patratum esse videtur. celebrari, ne vulgus existimaret suscitationem mortuorum eadem ratione et frequentia esse efflagitandam qua sanationem morborum expetere et exspectare liceret;
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v. &3 et praecepit illis vehementer, ut nemo id sciret; quo mandato iterum elucet puellam fuisse vere mortuam et nullo pacto solum mortuae similem. Adnotat Ca:. : « perspice differentiam temporum ; miraculum mulieris curatae a fluxu sanguinis latens voluit manifestari, quia tempus urgebat ad augendam fidem archisyn- &gogi; hoc autem miraculum vult latere, quia non imminebat necessitas tunc manifestandi ». Addi potest eo praecepto simul parentibus ceptum recolant neve se sinant circumcursando et multorum congratulationes avide hauriendo avocare a quiete animorum et pietatis studio; esse suscitatam (Theoph. Euth.); ita quoque ipsum Christum manduambulabat, potius dicendum erit nunc demonstrari eam perfecte esse sanitati restitutam , quia corporis sanitas in ciborum appetentia non ultimo loco cognoscitur. Ad institutionem apostolorum etiam spectat ut discant evangelii praedicationem non ab omnibus iri acceptum ; immo quandoque fieri ut ab iis repellatur qui ad eam suscipiendam optime disponi videantur, et apostolos posse a suis propinquis et cognatis ferre repulsam. Quod si accidat ne animis cadant Iesus docet suo ipsius exemplo. Nam si ipse a suis propinquis et civibus non suscipitur neque apud eos eam invenit fidem quam alii iique extranei ei saepe obtulerunt, iam nemo iure poterit conqueri, si saepius debeat in vanum laborare et vane fortitudinem suam consumere. Nam in ea quoque adversitate insistit vestigiis Domini sui et magistri, qui de tali messe ingrata iam apud prophetam conquestus est (Is. 49,4). Unde Christus discipulos suos testes esse vult incredulitatis Nazarethanorum;
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Géraséniens; sur la leçon et le site, cf. note spéciale. La tempête s'étant apaisée, il est probable qu'on a abordé à l’une des petites échelles ordinaires du lac.
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ἐξελθόντος αὐτοῦ, le gén. absolu, quoique le nom reparaisse dans la phrase (αὐτῷ) comme objet; construction que les classiques n'admettaient pas, mais fréquente dans le Ν, T. et usitée dans la koënè. εὐθύς estomis par B ὁ ce ff à syrsin. pes. hrcl. arm. Il est donc fort douteux; cependant c’est bien la manière de Mc. De toute façon, la rencontre a lieu très peu après le débarquement. 1] y avait sans doute alors comme aujourd'huiun chemin de halage le long du lac, et les tombeaux étaient à proximité. Μνημεῖον peut signifier un tombeau bâti (Le. x1, 47), mais ce qui était bâti sur le sol, pyramide, stèle, etc. n'était que très rarement propre à servir d’habitation. Il s’agit plutôt d’un tombeau creusé dans le roc (Mt. xxvu, 60). Sur l'homme «ἐν πνεύματι ἀχαθάρτῳ cf. 1, 28. Mt. met δύο δαιμονιζόμενοι, comme plus tard deux aveugles (Mt. xx, 30). Les critiques sont d’accord pour reconnaître que Mc. serre de plus près la tradition primitive.
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Loisy (avec Wellh.}) voit un rapport entre les démons et les tombeaux « Le démoniaque pensait trouver son séjour naturel dans la compagnie des morts » (1, 804). C’est trop recherché. Les tombeaux creusés dans le roc, ou les cavernes transformées, sont fréquemment habités en Palestine par les pauvres gens. Le démoniaque, redouté de ses concitoyens, y avait trouvé très naturellement un abri. Le trait ajoute seulement l'impression d'une vie inculte, non d'une société avec les esprits des morts comme 15. Lxv, 4 — οὐχέτι... Loisy : « personne encore n'avait pu le lier, même avec une chaîne » (1, 799), ce qui supprime la difficulté, mais οὐκέτι signifie qu'on ne pouvait plus 16 lier. On l'eût pu, à la rigueur, mais on y avait renoncé; le ms. M, etolua, évite aussi la contradiction apparente,
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διά exprime ici plutôt l’évidence résultant des faits, que la cause. Les parfaits marquent une action dont le résultat a été antérieurement constaté. C'est comme si le rédacteur avait enregistré le récit des voisins : « il a été souvent attaché », etc. (Surete). καὶ οὐδεὶς ἴσχυεν reprend la phrase à la fin du
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Le démoniaque n'entend pas demeurer confiné dans un tombeau: on l'entend vociférer, tantôt dans les tombeaux, tantôt dans la montagne; xpétuv, cf. 1, 26; πὶ, 11; 1x, 26.
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uaxpédevsignifie à lui seul « de loin»; avec ἀπό, c’est un pléonasme que Me. affectionne (vi, 3; x1, 18; χιν, 54; xv, 40); la langue commune ne compte pas avec les prépositions. La rencontre indiquée d’abord d’un mot, est reprise en détail; cet être bestial, objet de terreur, se précipite en criant, comme pour exercer sa rage sur Jésus, puis se prosterne devant lui.
5:7
Sur la formule τὶ ἐμοὶ καὶ σοί; cf. τ, 24. Ce premier possédé nommait Jésus ὁ ἅγιος τοῦ Θεοῦ, le second le nomme fils du Dieu très-haut. Cette appellation de ὕψιστος, po SK, très fréquente depuis le temps des Macchabées, était devenue comme un terme technique pour signifier le dieu des Juifs, et peutêtre un point d'appui pour la propagande; l’épithète marque bien la transcendance de Dieu (cf. RB. 1903, 365 s.). Le titre de « Fils du Dieu très-haut » n’est point messianique; le démon reconnaît par là l’origine tout à fait exceptionnelle de Jésus, sans cependant le confondre avec Dieu, puisqu'il l'adjure par Dieu, trait qui n’a été reproduit ni par Mt. ni par Le., mais qui est d'autant plus primitif qu’il a dû paraître plus étrange. Le démon croit à la vertu du nom de Dieu, surtout sur Jésus. Il est très piquant qu'il emploie la formule des exorcismes juifs dirigés d'ordinaire contre ses confrères : δρχίζω ae... τὸν θεὸν τοῦ Αδρααμ, dans une longue formule trouvée à Hadrumète en Afrique {Derssmann, Bibelstudien, 25 ss.). Le démon redoute d’être torturé, ce qui ne s'entend pas seulement de la peine que peut lui causer sa sortie : Βάσανον νομίζουσιν οἱ δαίμονες τὸ ἐξελθεῖν ἐκ τοῦ ἀνθρώπου, mais aussi, comme ajoute Théophylacte, de la crainte que le moment du châtiment définitif ne soit arrivé, ce que Mt. a mieux mis en lumière : ἦλθες ὧδε πρὸ χαιροῦ βασανίσαι ἡμᾶς.
5:8
Les paroles de Jésus ont sans doute été prononcées avant l’adjuration du démoniaque et servent à l'expliquer (à moins qu'on ne lise avec N καὶ ἔλεγεν, mais ce doit être une correction).
5:9
On ne voit pas que Me. se soit préoccupé de la situation psychologique de l’homme. Loisy : « Le démoniaque subit l'impression de cette parole dominatrice et bienveillante : un travail se fait dans son esprit tourmenté; l’idée de sa délivrance s’y heurte avec l'obsession qui fait sa maladie... Pour dominer l'inquiétude affreuse où il voit ce malheureux, le Sauveur lui demande « Quel est ton nom? » (1, 805 s.). Cette analyse est intéressante comme visant un cas pathologique, mais s'éloigne de la simple exégèse. Le démon aborde Jésus, et Jésus 16 traite comme s'ils étaient à deux de jeu; dans cette première partie le possédé est passif. Aussi Loisy dit-il beaucoup mieux : « Ce n’est pas le nom de l'homme que Jésus demande, mais celui du diable, afin de le prendre ensuite personnellement à partie, s’il est besoin, dans un exorcisme définitif » (1,806). — La réponse du démon est empreinte de cette ironie plaisante que les récits du moyen âge lui reconnaissent si volontiers. Ne voulant pas dire son vrai nom, il essaye d'une ruse et répond : Légion! Il ne faudrait pas songer aussitôt à cing ou six mille diables, chiffre des soldats d'une légion. — Le mot λεγεών, λεγιών, λεγειών, pour rendre le latin lego, n'est point dans Mc. une preuve de latinisme; comme tant d’autres termes administratifs et militaires, il avait droit de cité dans le grec et dans l'araméen; cf. les noms modernes de Ledjoun, au camp romain d’une des sources de l’Arnon, et près de Tell el-Mutesellim, l'ancienne Megiddo.
5:10
Le démon parlera désormais tantôt au sing. et tantôt au plur. — ἵνα avec une sorte de subjonctif jussif, comme παρακαλῶ σε ἵνα... χατάσχης (BU. 531, πὸ 8. av. J.-C.; Moulton, 208}. — Le démon discute; il se résout à quitter l’homme, mais ne voudrait pas quitter le pays. Les démons, comme les hommes, avaient leur domicile : un pays, une source; ils y recevaient des hommages; ailleurs, ils pouvaient être mal reçus. Un démon chassé d'un homme est embarrassé pour trouver un lieu de repos {Lc. χι, 24); à plus forte raison s’il est chassé du pays.
5:11
La présence d'un grand troupeau de pores ἃ fait conjecturer que le pays était aux trois quarts païen; car l'élevage des porcs était sévèrement interdit aux Juifs. 5. Krauss prétend qu'en pratique la défense était souvent violée (RB. 1908, 549, note 1, d'après Revue des études juives, ἃ. LUI, p. 14-55); toutefois une violation aussi flagrante se comprend mieux à l'est du lac qu’en pays plus juif.
5:12
Le pluriel s'impose ici, puisque Légion prétend occuper tout le troupeau. Il y a là encore quelque chose de ce ridicule que le démon s’inflige à lui-même dans les récits. Comment lui refuser de se rendre dans un animal immonde? Dans certains pays le porc était un animal sacré (Lucrew, De deë Syriä, $ 54), par conséquent, d’après les Juifs, consacré aux démons. On pouvait le savoir dans la Décapole. — Les démons sont familiers; ils veulent que Jésus les case lui-même (Mc. et Mt., évité par Le.) et se prête jusqu’au bout à leur fantaisie.
5:13
Jésus leur permet seulement d’aller où ils voudront. Ils en font done à leur idée, mais cela tourne contre eux, comme dans tant de récits qui se terminent à la confusion du diable : porci autem se in stagnum aquarum praecipitarunt, ut quod recusabant daemonia non evaderent (Ambros., P. L. XIV, 141); au moment où ils sont envahis par les démons, les porcs sont ébranlés d’une impulsion irrésistible et vont se noyer dans la mer, laissant à leurs hôtes d'un moment le soin de se pourvoir aïlleurs. Κατὰ τοῦ κρημνοῦ signifie bien « du haut du précipice », mais ce trait peut être entendu largement d’une pente plus ou moins raide. .
5:14
ἀγρός dans Mc. signifie un petit village, au-dessous d'une χώμη, peutêtre simplement un groupe de maisons formant une métairie (νι, 36. 56; xv, 21; xvi, 12). La ville est donc à une certaine distance, selon toute apparence de l’autre côté du tombeau où habitait le possédé, puisque les gens de la ville ne se sont pas doutés de ce qui se passait.
5:15
Ces gens viennent auprès de Jésus. Dans l'intervalle on avait habillé le démoniaque, ἱματίζειν, encore inconnu de Swete, se trouve maintenant dans OP. 489, 1. 9 et 17 (117 ap. J.-C.). Ce n’en est pas moins un terme fort rare, et le fait qu’il se trouve ici dans 1.0. accuse une certaine dépendance littéraire. L'incise : τὸν ἐσχηχότα τὸν λεγιῶνα ne se trouve pas dans D, quelques minusc., anc. lat. et la plupart des mss. de Vg., ni dans syrsin. qui a cependant peutêtre bloqué en traduisant δαιμονιζόμενον « celui qui avait eu le démon ». Welih. la supprime. 1] est plus probable qu’elle ἃ été omise comme inutile. ἐσχηκότα est, d'après Moulton (145), un parfait aoristique d'autant plus explicable que σχεῖν signifie « acquérir » et non pas « posséder Le possédé est donc assis parmi les disciples, désormais maître de lui; de ce moment l’homme entre en scène, Légion a disparu. La frayeur des habitants à ce spectacle tranquille s'explique comme celle des disciples quand la mer a été calmée (iv, 41). Elle est un peu de style en présence d'un fait surnaturel.
5:16
Διηγεῖσθαι, « exposer en détail
5:17
L’attitude est polie, peut-être parce qu'ils ont peur, mais froidement hostile, peut-être parce qu'ils ne veulent pas essuyer de nouvelles pertes. Il semble que des païens auraient été plus démonstratifs.
5:18
παρεκάλει... ἵνα, cf. v. 10.
5:19
Malgré le mauvais vouloir de ces gens, Jésus ne veut pas qu'ils soient tout à fait privés du secours qu'ils refusent. Tandis qu'en Galilée, où il pouvait prêcher lui-même, il ne veut pas que Le lépreux publie son miracle (1, 44), ici il charge expressément le possédé délivré d'annoncer ce que le Seigneur a fait pour lui. — ὅσα adverbialement, puisqu'il se rapporte encore à ἠλέησεν. La nuance entre le parfait et l’aoriste qui a été en diminuant dans la #oënè existe encore ici : l'effet de la miséricorde, acte transitoire, est conservé (Moulton, 143; Swete). Le mot Κύριος indique bien que Jésus pense à des Juifs, car il équivaut à Adonaï, employé au lieu de nn.
5:20
Le nouvel apôtre, envoyé à ses proches, étend son zèle à la Décapole. Il dit ce que Jésus avait fait pour lui, ἐποίησε, à l'aoriste, comme faisant partie d'un récit; ὅσα pronom, se rapportant à πάντα sous-entendu. Le noyau de la Décapole se composait de villes conquises par Alexandre Jannée; affranchies par Pompée, elles se rattachaient à ce souvenir par une ère pompéienne. Il est douteux qu'elles aient formé une véritable confédération, car dans ce cas on n'aurait pas hésité sur celles qui en faisaient partie. Pune, A. NN. V, xviu, 74 : Decapolitana regio a numero oppidorum, in quo non omnes eadem observant, plurimum tamen Damascum, Philadelphiam, Rhaphanam, Scythopolim, Gadara, Hippon, Dion, Pellam, Galasam (lire Garasam), Canatham (cf. Scnürer, Geschichte.. 11, 148 ss.). C'était donc plutôt une désignation géographique assez vague. Il paraît difficile de dire avec Swete que chaque cité était regardée comme la Décapole locale; mais Me. ne dit pas non plus que le nouveau disciple a parlé dans toutes les villes de la Décapole; il l'a fait quelque part dans la région. Le résultat est simplement l'étonnement mélé d'admiration. Sa mission était d’ailleurs restreinte; on ne pouvait confier la prédication de l'Évangile à ce disciple improvisé. L'épisode du possédé soulève une difficulté textuelle, une question de lieu, une appréciation morale, Ι. — La question de critique textuelle est assez compliquée, mais très importante, et vaut d’être discutée dans son ensemble, en tenant compte de Le. et de Mt. Le pays dont il s’agit est cité Mt. vrrr, 28, et Le. vu, 26 et 37, donc en quatre endroits, mais les deux passages de Le. ne comptent que pour un. Il faut d'abord constater un double phénomène de critique apologétique. Le premier a consisté à opter pour un nom unique. Si cette option ne s'était faite que dans un sens, on pourrait croire qu'on est en présence du texte original. Mais ce n'est pas le cas. Les versions latines (anciennes latines et Vg.) ont toujours Gerasenorum, Soit Γερασηνῶν, avec D, lacuneux sur Mt., mais dont le texte peut être restitué d'après d. De même la version sahidique, même dans Mc. (éd. Balestri). Cet accord est très imposant. Mais il est contrebalancé par l’accord des versions syriaques récentes, peschitta et philoxénienne (Harel.), qui ont toujours Gadaréens, soit Γαδαρηνῶν, et par l’accord des versions memphitique, arménienne, éthiop., du ms. L du lectionnaire syr. palestinien (lacuneux pour Mc.) qui ont partout Gergéséens ou Gergéséniens, soit Γεργεσαίων ou Γεργεσηνῶν. Enfin, parmi les onciaux, On ne peut citer que L qui ait touiours les mêmes leçons aux trois (quatre) endroits. Il paraît dès lors évident que l'accord réalisé dans une famille de versions est un accord factice, une harmonisation destinée à éviter une contradiction apparente. La critique textuelle devra aboutir sinon à trois, au moins à deux leçons. La seconde manifestation apologétique a donné naissance, croyonsnous, à la leçon Gergéséniens, qui est la quantité perturbatrice du problème. On a essayé de montrer qu'elle était due à Origène (LaGranGr, Origène, la critique textuelle et la tradition topographique, RB. 1895, 512 ss. — Contre : Ζῆν, Das Land der Gadarener, oder Gergesener, qui conclut Γαδαρηνῶν pour Mt., et Γεργεσηνῶν pour Le. vin, 26. 37, dans Neue kirchl. Zeitschrift, ΧΠῚ, 12, 927-945. — Pour : Crarr, À study of the Place-name Gergesa and Bethabara, dans Journal of biblical Literature, 1908, 62 ss., et cf. Burkirr, Gergesa — a Reply, mème revue, Ῥ. 128 ss.). Cette conclusion paraît toujours très solide, mais doit être étendue : Origène a fait prévaloir cette leçon dans nombre de mss. et de versions, mais il la tenait lui-même de la tradition locale savante, qui a peut-être influencé directement l’ancienne version syriaque. II. — La question du texte ne peut donc être résolue sans l'examen de la tradition topographique. Josèphe, qui a habité la Galilée, qui était un des chefs de la défense contre Vespasien, ne connaît pas de ville nommée Gergésa. Ce n’est point seulement qu’il ne l'ait pas nommée. Quand il cherche à identifier les villes ou les peuples anciens, disant par exemple que Hamath est devenue Epiphania, il ajoute que : des anciennes peuplades cananéennes, parmi lesquelles le T'epysoxios, nous ne savons que les noms bibliques (Ant. F, vi, 2). Origène au contraire semble affirmer l'existence d’une ville de Gergésa. Personne ne pense à l'accuser de mensonge. Quand il est venu en Palestine, il y avait déjà des traditions, et on montrait les endroits bibliques. Lui-même a pu en faire naïtre par sa curiosité, à laquelle on voulait avoir une réponse prête, mais il n'était pas le premier à poser des questions. En pareil,cas il est arrivé constamment, il arrive encore de nos jours, que dans le monde des topographes sacrés, on donne couramment à certains endroits le nom qu'on croit pouvoir déduire de l'identification. Aujourd'hui encore on va à Saint Jean, à Emmaüs, à Béthanie, localités que les indigènes s’obstinent à nommer ‘Ain-Karim, Qoubeibeh, el-‘Azarieh etc. Il suffit que, sur la rive orientale du lac, une ville ou une ruine ait eu un nom approchant de celui des Gergéséens pour qu'on l'ait dénommée Gergésa. Voici le texte d'Origène, qui comprend en même temps son raisonnement textuel : à περὶ τοὺς ὑπὸ τῶν δαιμονίων χκαταχρημνιζομένους χαὶ ἐν τῇ θαλάσσῃ συμπνιγομένους χοίρους οἰκονομία ἀναγέγρσπται γεγονέναι ἐν τῇ χώρα τῶν Γερασηνῶν. Γέρασα δὲ τῆς ᾿Αραθίας ἐστὶν πόλις, οὔτε θάλασσαν οὔτε λίμνην πλησίον ἔχουσα... ἐπεὶ δὲ ἐν ὀλίγοις εὕρομεν" « εἰς τὴν χώραν τῶν Γαδαρηνῶν » καὶ πρὸς τοῦτο λεχτέον. Γάδαρα γὰρ πόλις μέν ἐστιν τῆς ᾿Ιουδαίας, περὶ ἣν τὰ διαδόητα θερμὰ τυγχάνει, λίμνη δὲ χρημινοῖς παραχειμένη οὐδαμῶς ἐστιν ἐν αὐτῇ « ἢ 5» θάλασσα, ᾿Αλλὰ Γέργεσα, ἀφ᾽ ἧς οἵ Γέργεσαῖοι, πόλις ἀρχαῖα περὶ τὴν νῦν καλουμένην ιδερίαδα λίμνην, περὶ ἣν χρημνὸς παραχείαμενος τῇ λίμνη, ἀφ᾽ οὗ δείκνυται τοὺς χοίρους ὑπὸ τῶν δαιμόνων καταδεθλῆοθαι (Com. saint Jean, νι, 41, éd. Preuschen). Ainsi on montre l'endroit où les porcs se sont précipités, non loin d'une ville — ou d’une ruine — que l'on regarde comme l'antique capitale des Gergéséens. 1] est bien évident qu'Origène ne connaît aucun manuscrit qui porte le nom de Gergéséniens, sans quoi il l’aurait dit. Il restitue le texte d’après le nom attesté par la tradition locale. D’après ce système, on pouvait dire Γεργεσαῖοι, qui rappelait le nom du peuple ancien, ou Γεργεσηνοί, qui ressemblait davantage aux terminaisons des Γερασηνοί ou des Γαθαρηνοί. Et en effet c'est ce qui s’est produit. Les versions syriaques quand elles sont dans cette direction, se sont prononcées pour Gergéséens; Evangel. Hieros. ὙΦ aux endroits conservés, Mt. vin, 28; Le. vin, 26. 37 (éd. Lewis and Gibson, p.74. 108.109); syrsin. sur Mc. v, 1 Nib313, la marge de syrhier. sur Mt. vin, 28 KD*1373. M. Burkitt qui avait traduit sur Me. v, 1 de syrsin. : « Gergesenes », reconnaît maintenant qu'il aurait dû traduire « Girgashites », le nom du peuple ancien. Comme syrsin. omet fréquemment le waw (Evangelion da-Mepharreshe, 11, 40), son orthographe répond à la manière dont la peschitta de l'A. T. rendait ‘w3137, c'est-à-dire ΝΥ ΔΔ. La transcription de syrsin. pourrait à la rigueur répondre à Γεργεσηνῶν, mais comme les autres transcriptions syriaques se rattachent aux Gergéséens directement, il est plus naturel d'admettre que toute la tradition syriaque, qui a suivi la même voie, ἃ reconnu dans le peuple qu’elle ne veut nommer ni des Géraséniens, ni des Gadaréniens, l'ancien peuple des Gergéséens. C’est aussi ce qu'ont fait les mss. connus de saint Épiphane qui portaient Γεργεσαῖοι (De hæres. Lxvr, 33): εἰς τὰ μέρη τῶν Γεργεσηνῶν, ὡς ὃ Μάρχος λέγει, ἢ ἐν τοῖς δρίοις τῶν Γεργεσηνῶν (lire plutôt Γερασηνῶν avec Zahn aussi) ὡς ὃ Λουχᾶς φησίν, À Γαδαρηνῶν ὡς ὃ Ματθαῖος, ἢ Γεργεσαίων (Zahn lit ΓΓεργεσηνῶν) ὡς ἀντίγραφά τινα ἔχει. C'était bien en effet ce qu'on pouvait conclure de l’identification d'Origène, et à quoi fait allusion le texte de Procope de Gaza : Γεργεσαῖοι κατῴκουν περὶ τὴν Γαδάραν χαὶ τὴν Γέργεσαν νῦν ἔρημον παραχει-- μένην τῇ λίμνη Τιδεριάδος (Mar, Auct. class. VI, 333 sur Gen. xv, 2, cité par Zahn 1.1.). Cependant Origène lui-même avait préféré dire les Gergéséniens, εἰς τὴν χώραν τῶν Ἐεργεσηνῶν (sur saint Jean, x, 1) et c’est à cette leçon que s’arrétèrent les mss. qui le suivirent. J'ai essayé de montrer (2. 4.) et M. Clapp a prouvé aussi, que les mss. et les scholies qui préfèrent cette leçon sont sous l'influence d'Origène. Puisqu'il a dit Gergéséniens, sans le lire nulle part, il est probable que cette leçon n'est pas antérieure à lui. Elle ne figure pas encore dans l'Onomasticon d'Eusèbe, mais bien dans celui de saint Jérôme. Les deux Pères récitent d'abord des opinions, de façon à montrer clairement qu'ils n'ont aucune connaissance personnelle d'une ville nommé Gergésa : Γεργασεί (Deut. vir, 1). ἐπέκεινα τοῦ Ἰορδάνου παραχειμένη πόλις τῷ Γαλαάδ, ἣν ἔλαδε φυλὴ Mavacoÿ. αὕτη δὲ λέγεται εἶναι ἡ Γερασά, πόλις ἐπίσημος τῆς ᾿Αραδίας. τινὲς δὲ αὐτὴν εἶναι τὴν Γάδαράν φάσιν, μέμνηται δὲ καὶ τὸ Εὐχγγέλιον τῶν Γερασσινῶν (éd. Xlostermann). Eusèbe suppose donc que l’ancienne ville n’existe plus sous son nom propre : elle s’appellerait alors Gérasa ou Gadara, et, peut-être pour appuyer Gérasa, Eusèbe mentionne les Géraséniens de l'Évangile; c'était donc la leçon encore courante de son temps. Saint Jérôme a reproduit cette notice, mais à la fin il dit : sed et Evangelium meminit Gergessenorum. La leçon Gergéséniens était donc en progrès, et Jér., qui ne lui a fait aucune place dans sa revision de la Vulgate, a cru corriger Eusèbe en choisissant le nom le plus en rapport avec le titre de l'article, Gergasi. Quand il arrive aux Évangiles, Eusèbe connaît parfaitement Gergésa : Γεργεσά. ἔνθα τοὺς δαιμονιῶντας ὃ χύριος ἰάσατο χαὶ νῦν δείκνυται ἐπὶ τοῦ ὄρους χώμη παρὰ τὴν λίμνην Τιδεριάδος, εἰς ἣν χαὶ οἷ χοῖροι κατεχρημνίσθησαν. χεῖται καὶ ἀνωτέρω. Par ces derniers mots, Eusèbe montre qu'il identifie la ville évangélique et celle des Gergéséens dont il a parlé plus haut. Tout à l'heure il ne savait rien; maintenant il est bien informé, parce qu'il suit Origène! Saint Jérôme : Gergesa ubi eos qui a daemonibus vexabantur salvator restituit sanitati, et hodieque super montem viculus demonstratur iuxta stagnum Tiberiadis, in quod porci præcipitati sunt. Diximus de hoc et supra. On peut d'autant moins se servir de ces textes pour fixer la leçon des mss. que tous deux ont en vue Mt., puisqu'il s'agit de plusieurs démoniaques (contre Klostermann qui cite Marc v, 1), et personne ne lira Gergéséniens dans Mt. Quant à l'existence d'une Gergésa, qu'en penser? Origène la nomme une ville ancienne, vers 233, et Jérôme un petit bourg. Au premier abord ce decrescendo fait assez bon effet; mais on a vu qu'Eusèbe et saint Jérôme+n’avaient aucune notion personnelle. Ils n’ont pas osé dire une ville, qui eût été connue : il est donc probable qu'il y avait déjà au temps d'Origène une simple ruine, qu'on croyait, peut-être à cause de la ressemblance du nom, l'ancienne capitale des Gergéséens. D'ailleurs Zahn attache beaucoup trop d'importance à l'expression d'Eusèbe : « on montre », comme s’il se faisait garant de l’existence de ce qu'on montre. Et il se trouve au contraire que δείκνυσθαι est presque l'expression technique quand il s'agit d’endroits que la tradition prétend connaître, et où la critique moderne hésite le plus. Par exemple sous la lettre À, on montre Aroër (x, 7) et le mont Nébo {xvr, 26), endroits qu'on pouvait facilement connaître, maïs on montre aussi : les restes de l’arche de Noé f{rr, 22), le lieu désert qui représente ‘Aï (νι, 2), un précipice où était semble-t-il la forteresse de Séon (x, 17), l'endroit où Balaam a été conduit par Balaq (χα, 18), l'endroit du second recensement des Israélites (και, 22), le champ du foulon (xxxvur, 2), Aceldama {xxxvnir, 21), l'endroit où Jean baptisait à Aenon (x, 2). Assurément la tradition pouvait être sur la bonne voie; tout ce que nous voulons dire, c’est que « on montre » n’est pas synonyme de « se trouve », ou « existe encore comme Eusèbe le dit quand il s'agit de faits notoires. Ceux qui montrent sont ceux qui s'occupent de déterminer les lieux bibliques. Ils ont retrouvé l'antique Gergésa, et c’est par eux que le terme Gergéséniens a pénétré dans le texte des évangiles. Nous sommes revenus au point où était Origène. La leçon Gergéséniens ne lui était pas connue. Elle ἃ pu exister avant lui; peut-être l'ancienne syriaque la contenait-elle déjà sous la forme Gergéséens pour Mec. (pour Mt. et Le. elle lit Gadaréniens), mais peut-être aussi un copiste l'a-t-il introduite postérieurement sous l'influence d'Origène, Peu importe, puisqu'elle doit son origine à une tendance apologétique, elle doit I reste Géraséniens et Gadaréniens; et puisque l'unité primitive est improbable, il faut partager ces leçons entre Mt., Mc. et Le. On ne peut hésiter à donner Gadaréniens à Mt.; il ne porte Géraséniens que dans les versions latines et sahidique qui ont mis Géraséniens partout, et dans une marge desyrharcl. Les grandes autorités B C x ont Gadaréniens ainsi que syrsin. el c'est ce qu'atteste Épiphane. La question est donc tranchée, Elle l’est aussi pour Mc. par l'accord de B et de δ, sans parler des versions latines et sahidique qui ont bien eu Gérasa une fois et probablement deux, avant de le mettre partout. Le. avait aussi Géraséniens, d’après B C, les latins et sah. avec saint Épiphane {si on interprète un des deux Γεργεσηνῶν dans ce sens). La leçon Γερασηνῶν pour Me. et Le., Γαδαρηνῶν pour Mt. présente une double difficulté : la difficulté de contradiction, qui a influé sur les harmonisations factices ; la difficulté relative au lieu, qui a produit la leçon Gergéséens-Gergéséniens. On peut proposer deux solutions. La première émane du R. P. Neuman (Qurn Dscheradi, Studien zu Matth. vu, 28; Mark. v, 1; Luk. vu, 26. 37 ; 1894); elle consiste à trouver près du lac (ce qui résout la difficulté topographique) un endroit dont le nom a pu être transcrit Gérada et Gérasa {ce qui résout la contradiction entre Mt. et Mc. avec Le.); cet endroit serait Qourn Djeradeh (la corne de la sauterelle). Cette solution nous avait paru la plus probable. Cependant il est difficile de faire fond sur un nom qui appartient à l’onomastique arabe populaire. Il est donné à un pic isolé, d'aspect blanchâtre, et il serait bien étrange que le nom des habitants ou de la ville se soit attaché à cet endroit désert de sa nature. La ville la plus rapprochée était Gamala (Qaa ‘at el-Hosn). Koursi ou Koursa, qui a été proposée comme lieu de la scène, ne peut guère être Gérasa; c'est aussi très probablement un nom arabe, Xoursi, « siège », et l'endroit ne convient guère. Nous sommes donc ramenés à une autre solution que nous avions indiquée (ὦ. ἐ. p. 518). Mc. ἃ pu employer un terme très général, et dire le pays des Géraséniens comme il aurait dit la Décapole; or Gérasa était certainement l’une des principales villes de la région comprise sous ce nom. Le. l’aura suivi sans difficulté, n’attachant pas grande importance aux questions topographiques. Le rédacteur du premier évangile ἃ préféré le nom d'une ville plus rapprochée. Mais rien ne prouve qu'il ait entendu faire de Gadara le théâtre des événements, pas plus que Mc. Ces désignations générales de pays n'engagent en aucune facon la véracité des évangélistes. Ce qu'ils affirment c'est que le fait s’est passé sur le bord du lac, non loin d'une ville, en quoi ils sont parfaitement d'accord. Mais ils ne disent pas que la ville était Gadara ou Gérasa, et si l'on peut reprocher aux termes dont ils se sont servis d'être trop vagues et contraires aux dénominations normales, ce n'est point de leur part l’aflirmation d’une erreur formelle, mais une approximation qu'ils ne se sont point souciés de rendre plus exacte, Du moins en ce qui regarde Gadara, Josèphe emploie des termes semblables « les bourgs des Gadaréniens et des Hippéniens, limitrophes du pays de Tibériade et du pays des Scythopolitains » (Vita, 1x). Le R. P. Christ. Pesch dont l'autorité est si sûre comme théologien a dit très justement Unde nil obstat quominus hagiographus utatur notionibus geographicis tunc sparsis, etsi forte minus correctis; at ea quae in his notionibus falsa sunt non potest ipse ut vera affirmare (De inspiratione δ. Scripturae, p. 520, note). Il est plus aisé de fixer, du moins approximativement, le théâtre des faits. On est à proximité d’une ville, non d'un village, et cependant les tombeaux, qui appartiennent sans doute à la nécropole de cette ville, sont placés entre elle ct le lac. Ils avaient une certaine importance, de façon à attirer l'œil dans une région où il y en a un peu partout. Ces conditions ne sont pas réalisées à Koursi,' qui n'a jamais été une ville, et dont les ruines se trouvent situées entre Le lac et les rares grottes qui ont pu servir de tombeaux (AB. 1895, 518 ss.). Si l'on descend jusqu'au sud du lac, à Telloul es-Salib (Zaun, Z. ἐ.», suivi par Clapp}, on ne trouve plus ni tombeaux, ni montagnes, ni escarpements (RB. 1903, 646). Entre ces deux points extrêmes, on débarque ordinairement à l'ouadi Fik ou ouadi Enghib. À environ deux kilomètres de la rive, s'élève la colline massive et imposante de Qala'‘at el-Hosn, entourée de tombeaux creusés dans le roc. Les ruines placées au sommet indiquent une ville importante, la seule de la région. Nous croyons que c’est l'ancienne Gamala; d’autres y placent Hippos. Quoi qu'il en soit, l'ensemble des lieux réalise bien les données de l'Évangile. Nulle part, dans l’état actuel, le lac n’est bordé de précipices. Mais il a pu se produire un léger exhaussement. D'ailleurs cn peut supposer que les porcs ont pris leur élan dans la montagne et se sont précipités dans les eaux. . La situation incomparable de Qala‘at el-Hosn qui attire l'attention même de l'autre côté du lac, les ruines accumulées après la prise de la ville par Vespasien (Joskpue, Bell. IV, 1, 3 ss.), ont pu faire naître dans le peuple l'opinion que c'était l'ancienne forteresse des Gergéséens. III. — Le récit du possédé du pays des Géraséniens est jugé très sévèrement par Loisy : « Il ressemble à un gros conte populaire, et, s'il ne relève pas la puissance du thaumaturge autant que paraissent le croire les évangélistes, il sert du moins à éclairer, avec ce qu'il a de moins intelligible pour le lecteur moderne, la mentalité de ceux-ci » ([, 799). Si le lecteur moderne n'admet pas l'existence d'esprits mauvais qui exercent une action mauvaise sur l’homme, le récit ne peut être en effet qu'un conte, mais si l’on admet avec l'Eglise la réalité des possessions, le récit est une page admirable, qui montre sous la forme la plus saisissante l'empire de Jésus sur le monde du mal, comme sur la nature. Le contraste est émouvant entre le pauvre démoniaque, qui mène une existence de sauvage, réduit à n'être plus qu’une brute dangereuse ou du moins gênante, et l'homme assis aux pieds de Jésus, devenu maître de ses sens, dans une attitude modeste, prêt à suivre son libérateur. Assurément l'intention de Mc. n'est pas d'imaginer un symbole: il raconte un fait typique de ce qu'était l’action de Jésus. Le triomphe est d'autant plus entier que les puissances du mal s'étaient acharnées en nombre contre un seul homme. L'impression sur les disciples dut être profonde. Un conteur n'aurait pas manqué de décrire l'enthousiasme excité par ce prodige de puissance et de bonté. Mc. note au contraire la froide réserve des habitants de la rive orientale du lac. Ils sont indifférents à la guérison de leur compatriote, et appréhendent peut-être de nouvelles pertes; en tout cas la présence d’un homme doué d’un tel pouvoir les gêne. Rien de tout cela n’a l'appaliite d’un gros conte populaire. L’élément dont on s’est choqué, ce sont les pourceaux. On se demande comment les démons ont pu pénétrer en eux, et comment Jésus a pu infliger une si grosse perte à leurs propriétaires. Pourquoi le témoignage de bonté qu'il donne au possédé est-il compensé par cette indifférence envers des gens innocents ? — sans parler des pourceaux eux-mêmes. Aussi s’est-on efforcé d’atténuer les couleurs de l'épisode dans un intérêt apologétique. « Les deux faits réels. seraient la guérison du démoniaque et l'élan du troupeau vers la mer, faits primitivement indépendants l’un de l’autre. C’est le démoniaque guéri (il a beaucoup parlé), ou bien une tradition postérieure qui aurait lié les deux événements. La panique qui s'empare du troupeau, vraisemblablement en entendant les cris du démoniaque au moment où il allait être libéré, aurait été considéré par lui ou par les témoins comme le signe que sa guérison était complète. » (Plusieurs, dans Rose, Évangile selon 5. Marc, 48 s.). Cette solution de Nippold et de B. et J. Weiss, n’est pas rejetée par Loisy, ni même par Holtz., quoique ce dernier (75) fasse peut-être la part plus forte à l'invention juive, qui aura voulu se moquer des diables assez nigauds pour se réfugier dans des pourceaux. Il est superflu de dire que ce n'est pas la pensée de Mc. qui regarde cet événement comme aussi réel que l'autre. Et, pour qui admet la possession, il n’a pas beaucoup plus de difficulté. Si le démon peut exercer une telle maîtrise sur une créature raisonnable, on ne peut rien objecter à son action sur les animaux. Quant à la question de propriété, il ne faut pas négliger la nuance de Μο.; Jésus a seulement permis aux démons d'aller dans les porcs. Satan et ses ministres exerçaient alors leur pouvoir au détriment de l'homme; ils l'atteignaient dans sa personne et dans ses biens. La mission de Jésus est de guérir les âmes, il ne s'inquiète pas des intérêts temporels. En donnant une permission, il prend une responsabilité, mais comme Dieu lorsqu'il permet aux fléaux d'exercer leurs ravages. C’est un bienfait que de restreindre l'action du démon à cet ordre inférieur. Encore la pensée de Mc. paraît être que désormais les démons seront impuissants. [ls ont épuisé leur pouvoir en obtenant une concession qui a tourné contre eux. Les Géraséniens en sont débarrassés à très bon compte. D'autant que d'ordinaire ces troupeaux de porcs sont la propriété d’un très grand nombre de personnes, chacun en ayant un ou deux, une dizaine au plus. Il ne semble pas que Me. ait mème pensé que Jésus avait fait tort à qui que ce soit, ou qu'il ait réfléchi que les propriétaires étaient justement punis pour avoir violé la loi qui défen- 21, εἷς τὸ πέραν πάλιν. — Nestle : πάλιν εἰς τὸ πέραν. dait l'élevage des pores. Il faut tenir compte de la solidarité communale, beaucoup plus vivante en Orient que chez les Occidentaux modernes. Aussi ne sont-ce pas les propriétaires lésés qui entrent en scène, mais les gens du pays en général, qui ne savent pas reconnaître les avantages de la présence de Jésus. Les évangélistes mesurent l'importance des choses d’après un idéal spirituel. Personne n'a le droit d'imposer à son prochain l'échange d'un bien temporel contre un bien spirituel, mais Dieu a ce droit, qui avait permis à Satan de frapper Job dans ses biens et même dans sa chair. Les évangélistes pouvaient s'en souvenir, et on peut conclure que, dans leur pensée, Jésus exerçait le pouvoir de Dieu et comme Dieu.
5:21
Outre que des témoins importants omettent ἐν τῷ πλοίῳ, probablement pour abréger, il y a divergence sur la place de πάλιν que N D απο. lat. (plures) et syrr. mettent avant συνήχθη. Nous préférons πάλιν avant συνήχθη, comme la seule leçon rationnelle. Jésus ne traverse pas de nouveau, mais revient plutôt à son point de départ; tandis que la foule se rassemble de nouveau, allusion à 1v, 1. Elle pouvait facilement guctter le retour de la barque. L'empressement des Galiléens contraste avec la froideur de ceux de l'autre rive, — εἰς τὸ πέραν s'entend ici de la rive ouest, comme « au delà du Jourdain » dans Num. xxxnr, 19; Dt. τα, 20. 25; χι, 30; Jos. 1x, 1. — διαπερᾷν peut signifier à lui seul « passer par eau »; aussi quelques autorités (dites occid.} ont omis ἐν τῷ πλοίῳ. — ἐπ’ αὐτόν, ἐπί avec l'acc., « en s'attachant à ses pas ». Jésus demeure donc au bord de la mer, comme s’il allait reprendre une prédication.
5:22
Survient εἷς τῶν ἀρχισυναγώγων. On pourrait supposer qu'il y avait à Capharnaüm, où nous sommes probablement revenus, plusieurs synagogues ayant chacune son chef; mais la fréquence de ἀρχι dans une foule de fonctions de ce temps indique que ce titre ne correspond pas exactement à ND DNA, « le chef de la synagogue ». Il s'agit plutôt des principaux membres de la synagogue, des plus honorés (cf. Act. xur, 15 et xiv, 2 où D lit οἱ dE ἀρχισυναγωγοι των Ἰουδαίων χαὶ οἱ apyovres τῆς συναγωγης). On a trouvé à Séphoris une inscription grecque relative ἃ un de ces personnages (Palestine Exploration Fund, 1895, 354), mais qui n’a pas les garanties suffisantes Il se nommaït Ἰάειρος, transcription de TN", qui se trouve dans l'A. T., transcrit ordinairement ‘laelp, mais aussi Ἰάειρος (Esth. τι, 5). Quelques-uns ont préféré \yt « il réveille », comme si le nom avait été inventé d'après l'histoire; mais il est fort douteux que ce dernier nom se trouve dans l'A. T. (1 Chr. xx, 5 OQré, et B las, mais Αἰ, my et IT Sam. χχι, 19 VW), Donc aucune raison de mettre en doute que le personnage s’appelât vraiment laïr. Peut-être était-il connu personnellement des premiers chrétiens. Le nom Ἰάειρος figure sur un ostracon d'époque ptolémaïque ( Wälcken, n° 1231).
5:23
ἐσχάτως ἔχει, οἷ, ἐσχάτως διακεῖσθαι (ῬΌΠΥΒΕ, I, xxiv, 2; Diop. DE Sic., xvin, 48), « être à l'extrémité ». ἵνα, sous-entendu « je te prie », cf. Eph. v, 33, dans le sens de ὅπως classique avec le fut. indic. ; le style est brisé par l’angoisse du père qui oublie sa dignité et se jette aux pieds de Jésus; en revanche il emploie deux termes où un seul suffisait, σωθῇ καὶ ζήσῃ; que sa fille soit guérie, parce qu'il faut qu'elle vive! On lui ἃ reproché une foi médiocre, parce qu’il a demandé l'imposition des mains; il ἃ dit simplement ce qui lui est venu à l'esprit comme un procédé normal pour attirer sur sa fille la bénédiction. Jésus employait ce rite pour guérir, vi, 5; on pouvait donc le lui demander, vu, 32; cf. vin, 23. 25; il se perpétuera dans l'Église (xvr, 18).
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Verset de transition qui prépare la scène suivante.
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οὖσα ἐν ῥύσει αἵματος est une tournure comme ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ 1, 23. Cette femme est malade depuis que la fille de Jaïre est au monde; simple coïncidence.
5:26
C'est encore aujourd’hui une fâcheuse coutume de l'Orient d'appeler auprès des malades le plus grand nombre possible de médecins. Le résultat est que leurs ordonnances — souvent contradictoires — font beaucoup souffrir le patient, qu'on dépense beaucoup d'argent (mais c’est un point d'honneur pour la famille de témoigner ainsi de son affection}, et que la maladie empire; trois résultats éprouvés par l’hémorroïsse. Les textes apportés par Wetstein et reproduits par Ænab, ne prouvent pas contre l'estime qu'on faisait des médecins, mais contre la manie d’en convoquer un grand nombre Pune, A. N. XXIX, v:...turba se medicorum periisse. XIPHILIN, Hadrian. πολλοὶ ἰατροὶ βασιλέα ἀπώλεσαν (éd. Boissevain, 658), etc.
5:27
On dirait que dès le début elle se propose de ne pas être vue même de Jésus, puisqu'elle vient par derrière et touche son vêtement. Sur ce seul point Mc. est moins complet que Lc. et Mt. qui disent qu'elle toucha le χράσπεδον ou petit toupet légal (h. ny, cf. Num. xv, 38 5.) placé aux quatre angles du manteau.
5:28
L'idée de se guérir au contact de Jésus n’est pas particulière à cette femme; cf. nr, 10. D'ailleurs elle est dans une situation qui l’engage à se contenter de ce minimum. Sa maladie constituait une impureté légale (Lev. xv, 25); on sait la crainte vraimeut comique que manifestaient les rabbins . pour les femmes dans cette situation (traité Midda). « Entretenir (Jésus) en particulier était difficile, et avouer publiquement sa dégoûtante infirmité devait lui sembler aussi imprudent que désagréable » (16 Camus). Mc. expose donc après le fait ce qui l'a motivé; cf. v, 8, maïs ici la réflexion est intérieure.
5:29
« La source » de sang, au lieu de ῥύσις (conservé par Lc.), vient de l'usage biblique, ἀπὸ τῆς πηγῆς τοῦ αἵματος αὐτῆς (Lev. x11, 7); ἴαται est le parf. passif.
5:30
ἐξελθοῦσαν, part. attributif (Blass, 251) : Jésus ne connaît pas la vertu sortie, mais que la vertu est sortie ; cf. Le. vin, 46; Act. χιχ, 85; Heb. xun, 28. Me. semble avoir voulu opposer à la connaissance expérimentale sensible de la femme (ἔγνω τῷ oéuatt) la connaissance intellectuelle en Jésus (ἐπιγνοὺς ἐν ἑαυτῷ). Il ne faudrait donc pas parler d’une sensation, comme si Jésus avait senti physiquement qu'un fluide sortait de sa personne. IL a la connaissance du miracle qui s’est opéré par lui. 11 n'en est pas moins vrai que Mc. exprime très clairement que cette connaissance suit le miracle ou tout au plus est concomitante, non antécédente. Plusieurs exégètes catholiques ont craint que ce texte dérogeât à la science du Christ, et se sont efforcés de prouver que Jésus avait eu connaissance de tout. En réalité, la science divine ou infuse du Christ n’est point ici en jeu. Mc. ne l’affirme ni ne la nie, mais il indique que Jésus acquiert à ce moment une certaine notion particulière, ce qui ressortit à sa science acquise, reconnue par saint Thomas. Dire avec Knab. uterque (Jesus et evangelista) loquitur ad captum simplicium (p. 150), n'est peut-être pas très conservateur, car on pourrait être tenté d'appliquer cette échappatoire dans les cas de possession, etc. Il ne répugne pas que Dieu ait opéré le miracle pour confirmer la foi de la femme en la puissance de Jésus, et qu'il ait fait connaître à Jésus ce qui venait de se passer. Le fait surnaturel lui étant révélé, il lui restait à connaître la personne par une expérience sensible. Aussi demande-t-il très sincèrement « Qui a touché mes vêtements? »
5:31
La réflexion des disciples n’est pas très respectueuse pour Jésus; elle part d’un gros bon sens qui ne pénètre pas l'intention du Maître. Éclairés par les faits, les Pères ont noté la différence du contact par La chair et du contact par la foi.
5:32
Mc. peut faire allusion à la femme dont il ἃ déjà parlé au lecteur sans insinuer par là que Jésus la connaissait déjà (contre Ænaë. qui triomphe bien à tort de Weiss).
5:33
Si Me. avait voulu dire que Jésus connaissait la femme, il aurait écrit du moins comme Le. ἰδοῦσα... ὅτι oùx ἔλαθεν, tandis qu'il parle seulement de la pleine conscience qu'a la femme de ce qui lui est arrivé. Elle ne se sent pas découverte, mais elle comprend que Jésus fait allusion à ce qui s'est passé en elle. La crainte et le tremblement ne marquent pas beaucoup plus qu'un saisissement religieux de respect; cf. I Cor. πὶ, 8; II Cor. vu, 15; Eph. νι, 5; Phil. n, 42. La femme avoue son intention de dérober un miracle au Maître et la grâce qu'elle a reçue; c'est ce que demandait Jésus, qui n’entendait donc pas que ce miracle demeurût secret. Il voulait peut-être aussi corriger ce qu'il y avait d'un peu superstitieux dans l'esprit de cette femme, et lui apprendre que si Dieu l’avait exaucée, ce n’était pas tant à cause du contact que de sa foi.
5:34
Les conditions normales du miracle sont ici mises au grand jour : la foi de la femme, la volonté de Jésus. La foi est devenue plus parfaite par la confession; le pouvoir miraculeux de Jésus est confirmé par sa décision, et d'une façon durable. — εἰς εἰρήνην (acc., et non pas in pace, V£.), d’après l'hébr. D‘bwb; Le. ἃ πορεύου εἰς εἰρήνην, comme 1 Regn. 1, 17; xxix, 7; cf. II Regn. xv, 9. Ce n’est pas seulement une manière de prendre congé, c’est l'indication que tout va bien, qu'on peut être tranquille. Eusèbe (A. E. VII, xvn) a constaté à Panéas une tradition relative à cette femme. On disait qu'elle était originaire de ce lieu, et on montrait sa maison. Un relief en bronze, placé sur une stèle près de la porte, représentait une femme à genoux et en prières devant un homme enveloppé d’un manteau qui étendait ja main vers elle. On a prétendu que l’homme était un Esculape; mais il eût été révélé comme tel par ses insignes. Il est plus probable qu'il s'agit d’une stèle funéraire représentant un défunt regretté par sa femme, et la consolant. Eusèbe lui-même se contente de rapporter les dires des gens du pays; d'après lui, il n'est pas invraisemblable qu'une femme païenne convertie ait fait exécuter ces représentations plastiques. D'ailleurs rien n'indique que l’hémorroïsse fût païenne. Cette femme a été le point de départ de nombreuses légendes; les Acta Pilati (vu) la nomment Βερνίχη ou Βερονίχη, copte et latin Veronica.
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ἔτι αὐτοῦ λαλοῦντος, comme Gen. xxix, 9; cf. Job 1, 16. 17. 18, sorte de phrase stéréotypée pour marquer la succession immédiate. On vient « de chez » l'archisynagogue, puisque lui-même accompagne Jésus. — σχύλλειν d’abord « déchirer » puis « fatiguer », comme « tourmenter, gêner », qui signifiaient d'abord mettre à la torture. L'hypothèse d’une résurrection ne se présente même pas à l'esprit de ces gens. Ils nomment Jésus τὸν διδάσχαλον, « le maître » dans le sens de docteur, N327 en aram. ou 13 en hébreu.
5:36
Swete établit bien que le sens de παραχούειν dans l'A, T. (environ sept fois) est « faire semblant de ne pas entendre, ne vouloir pas entendre »; cf. Mt. xvir, 17. Mais ce sens ne convient pas ici. Le même verbe a le sens d'entendre à la dérobée, qui est bien en situation. On est venu donner la fatale nouvelle à l'oreille du chef de la synagogue; Jésus ἃ entendu et le rassure aussitôt; μὴ 90608, avec le présent, au lieu du subj. aor. qui marqueraït le futur, insinue que Jaïre a déjà craint (Moulton, 124); cependant rien n'est perdu, pourvu que sa foi ne soit pas ébranlée, μόνον πίστευε, Le. avec l'aor. μόνον πίστευσον semble suggérer : « pourvu que sa foi s'élève plus haut par un nouvel acte
5:37
Jésus renvoie la foule avant même d'arriver à la maison; ce qui fut d'autant plus facile que le bruit se répandit que la jeune fille était morte. On ne songe plus à un miracle et on le laisse remplir un devoir de condoléance. . Jésus ne veut que trois témoins, Pierre, Jacques et Jean, frère de Jacques, dans l’ordre de la liste des Apôtres (τι, 16) que Mc. garde encore 1x, 2; xut, 8; XIV, 33.
5:38
Voir un bruit confus est une expression assez impropre que Le. et Mt. ont évitée; le mot de Mc. réussit cependant à faire image. Le bruit confus du rassemblement, ceux qui pleurent et ceux qui poussent les cris rythmés des lamentations, font un véritable spectacle. Rien n'indique des pleureuses gagées Mc. ne mentionne pas de joueurs de flûte (Mt.). Il suffisait bien des femmes de la parenté pour faire un vacarme satisfaisant, avec les curieux du voisinage qui échangeaient leurs impressions.
5:39
La parole de Jésus : « l'enfant n’est pas morte, mais elle est endormie est prise au sens littéral encore par Holtz. (75. 135) qui suppose une léthargie. Mais Loisy reconnaît que : « dans la pensée des évangélistes, il s’agit d'une mort réelle, mais passagère, on pourrait presque dire guérissable, et qui, pour cette raison, doit plutôt être appelée un sommeil qu'une mort » (1, 823). La parole est à double entente, et le gros public dut la comprendre d’un véritable sommeil.
5:40
Tout ce monde trouve ridicule que Jésus, qui vient du dehors, qui par conséquent n’a rien vu, prétende en savoir plus long qu’eux qui ont constaté la mort. Leurs moqueries sont parfaitement naturelles, et marquent combien la situation était désespérée. Jésus les renvoie même de la salle où l'on reçoit les hôtes, et pénètre avec le père et la mère et ses trois disciples dans la chambre où la jeune fille était encore couchée sur son lit. Dans l'A. T. les scènes de résurrection demandent un mystère spécial, peut-être pour favoriser une prière plus instante (1 Reg. xvu, 19 ss. ; {1 Reg. 1v, 33), spécialement mentionnée; Jésus n'emploie pas en cette occasion la supplication à Dieu.
5:41
αὐτῇ après le neutre naldtov, constructio ad sensum, ταλιθα — ni (DALMAN, Grammatik… 150, note 6, avec le son α pour cheva, — comme Σαθα pour Nav etc.). — κουμ ἃ été corrigé en xouu par un grand nombre de mss. et de versions, en particulier chez les Syriens, parce que tp est la seule forme régulière pour le fém. Mais χουμ doit être pour cela même la leçon originale (N B etc.) et représenter la leçon transmise par la tradition. Ce n’est pas cependant un des cas où le iod araméen ne se prononce pas (contre Knab.\). Dalman (Grammatik, 321, note) suppose que le od ἃ pu tomber après la pénultième accentuée. Peut-être aussi xoup a-t-il été pris sans allusion au sexe, dans le sens de « debout ». D a écrit θαδιτα et avec lui plusieurs ms. απο. lat. thabitha; Wellh. a supposé beaucoup trop subtilement que ραδόι θαδιθα de D était pour ραῦιθα ραόιθα, c’est-à-dire rébithä, « jeune fille ». Ce serait une variante araméenne. Mais comment ne se trouve-t-elle pas chez les Syriens ? Et comment ramener le latin thalita à rabitha? tandis que thabitha s'explique si naturellement par une confusion avec Act. 1x, 40,
5:42
Selon un procédé déjà signalé (1, 4), Mc. ne mentionne l’âge de la jeune fille que lorsqu'il se mêle au récit; elle peut marcher, puisqu'elle avait douze ans. Le. ordonne mieux le récit en mettant l'âge d’abord, mais on sent combien, ici encore, la manière de Mc. est celle d'un narrateur primitif qui suit le fil des choses. D et lait. ont rompu cet ordre en lisant δέ au lieu de γάρ. La stupeur en présence du miracle, exprimée précédemment par une sorte d’effroi (1v, 41: v, 15), est maintenant une sorte de transport comme dans le cas de τι, 12, mais avec plus d'insistance; cf. Gen. xxvir, 38. Des deux εὐθύς, le premier a toute sa raison d'être pour marquer l’obéissance instantanée de la jeune fille; le second est presque uniquement de style; 1] est sûr que l'étonnement devait suivre de près le miracle.
5:43
Pour γνοῖ cf. παραδοῖ 1v, 29; plusieurs mss. ont corrigé en γνω. — δοθῆναι construction passive (D a corrigé en δουναι) parce que celui qui doit exécuter l'ordre n’est pas nommé; c'est plus latin que grec classique, mais usité dans la koinè (Blass, 235 et 245). Jésus ne veut pas que ce miracle soit connu, et cependant il a pris des témoins. Il s'agit donc d'un secret pour un certain temps. D'autre part il avait provoqué la confession publique de l'hémorroïsse. Peut-être la différence s’explique-t-elle parce qu'il s’agit ici d'une résurrection. Une résurrection pouvait être regardée comme un signe messianique évident et provoquer une agitation prématurée (Le Messianisme... p. 176 585.). Ensuite Jésus ordonne qu'on fasse manger la jeune fille, d'après quelques anciens { Victor, Théoph., Euthym.) pour prouver la réalité du miracle, d'après Knab. pour montrer qu’elle est bien guérie. Mais pourquoi pas plutôt simplement par bonté ($wete)? Au moment où les autres ne penseront qu’au thaumaturge et au miracle, la sollicitude de Jésus se porte sur la jeune fille qu'on pourrait oublier, ou qu’on n'oserait alimenter dans une pareille circonstance. Holtz. (75), conséquent dans son exégèse rationaliste, imagine que l'enfant tombée en léthargie par suite d’une crise de croissance se réveilla quand Jésus la prit par la main; le meilleur remède était de la faire bien manger! Loisy reconnaît que les évangélistes entendaient l'épisode d'une résurrection, mais il ne sait que conclure : « Tout ce qu'on peut dire sur la guérison de l’hémorroïsse et la résurrection de la fille de Jaïre, c'est que ce ne sont probablement pas des mythes, et que les récits procèdent d'incidents réels » (1, 826). En réalité le récit de Mc. ne laisse pas de place au doute. Il raconte les faits sans aucune amplification, et sans atténuer les traits qui paraïîtraient conduire à l'hypothèse d’une léthargie. Jésus avait paru se soucier très peu qu'on connût la résurrection. Il avait dit que la jeune fille dormait, et, la voyant vivante, le public avait pu croire que c'était lui qui avait raison. Mc. ne se préoccupe pas davantage de faire crier au miracle, mais on voit bien qu'il l’admet sur le témoignage des assistants, témoignage que nous ne pouvons récuser. fEt il sortit de là, et vint dans sa patrie, et ses disciples le suivirent. vi, 1-6. Jésus À ΝΆΖΑΒΕΤΗ (Mt. xnr, 53-58; cf. Le. rv, 16-30). Le texte de Mt. qui suit Me. de très près, avec quelques modifications intentionnelles, vise très évidemment le même épisode; mais c'est aussi le cas de Lc., quoique sa narration soit un peu différente et placée au début du ministère de Jésus par anticipation (Zoisy et tous les critiques protestants Schanz). ἢ n'y a donc pas lieu de supposer une double prédication à Nazareth (contre Ænab., Le Camus, etc.).
5:1
… condanna è che gli uomini hanno amato più le tenebre che la luce: Io. 3, 18-19): i discepoli lo interrogano meravigliandosi che parli al popolo in parabole (Mt. 13, 9). Tutto ciò, insieme con il suo potere sui demoni (manifestato nuovamente ora a Gerasa: Mc. 5, 1-20), sulla natura e sulla morte stessa (la tempesta sul lago, i due ciechi e il muto, la figlia di Giairo [Lc. 8, 22-56], e poco prima il figlio della vedova [ibid. 7, 11-17]), influisce …
Non si conosce l'estensione del suo territorio; la lezione - regione dei Geraseni - indicata da alcuni manoscritti evangelici all'oriente del lago di Genesareth (Mc. 5, 1; Lc. 8, 25) ha in vista certamente altra località omonima (Gerseseni), ma non questa città che dista dal lago più di 50 km.
Alcuni fatti dimostrano il carattere personale ed intelligente dell'attività satanica negli i. Le più importanti liberazioni di i. sono: «l'uomo posseduto da spirito impuro» nella sinagoga di Cafarnao (Mc. 1, 23-28; Lc. 4, 33-37); l'i. di Gerasa (Mc. 5, 1-20; Mt. 8, 28-34; Lc. 8, 26-39; in bocca all'i. è anticipata la confessione di Pietro); la fanciulla i. sirofenicia (Mc. 7, 24-30; Mt. 15, 21-28; Gesù opera secondo la preghiera e la …
… Ma Efratei indica certamente qui Betlemme (I Sam. 17, 12; Mc. 5, 1).
5:2
Per quanto riguarda l'infestazione diabolica locale i Vangeli sinottici descrivono, ad es., l'episodio dei porci invasi dal demonio (Mt. 17, 14-17; Mc. 5, 2-13; Lc. 8, 27-33). Inoltre molti casi li troviamo nella vita di alcuni santi (s. Giovanni della Croce, s. Teresa d'Avila, s. Giovanni Bosco, il curato d'Ars, ecc.).
… Sono posseduti da uno o più « spiriti immondi » o « cattivi » (Mt. 12, 45, e paralleli) che li tormentano (Mc. 5, 2-6), che parlano per bocca loro (Mc. 1, 34;
… della rinunzia da coloro che vogliono «entrare nella vita» (Mt. 19, 17); poiché angusta è la via che conduce ad essa (Mt. 7, 1-14). I buoni, i beati sono caratterizzati dalla vita virtuosa; purità, misericordia, umiltà, semplicità, fedeltà, costanza (Mc. 5, 2-12); la loro vita è come la ricerca affannosa di un «tesoro» trascendente, il Regno di Dio e la sua giustizia (Mc. 6, 20 e 33); legge di vita che si riassume, nel pensiero di Gesù, in …
5:7
… Egli è vero Figlio di Dio, proclamato tale dal cielo durante il Battesimo e la Trasfigurazione (Mt. 3, 17 e 17, 5; Mc. 1, 11 e 9, 7; Lc. 3, 22 e 9, 35), da Pietro per divina ispirazione (Mt. 16, 16), perfino dai demoni (ibid. 8, 29; Mc. 5, 7). Gesù stesso si dichiara Figlio di Dio e per questo è condannato a morte (Mt. 26, 63-64; v. FIGLIO DI DIO). …
… Chi scongiura, infatti, alle volte supplica ed alle volte comanda, secondo la condizione, superiore o inferiore, della persona scongiurata. È s. deprecativo quello, ad es., di cui fa uso lo stesso demonio: Ti scongiuro, non mi tormentare (Mc. 5, 7; cf. Lc. 8, 28). È imperativo, ad es., quello rivolto da Caifa a Gesù: Ti scongiuro, per Iddio vivente, che ci dica se tu sei il Cristo, il figlio d'Iddio (Mt. 26, 63). Lo s. imperativo, …
5:20
DECAPOLI. - Nome che nel Vangeli (Mt. 4, 25; Mc. 5, 20; 7, 31), in Fl. Giuseppe (Vita, 65, 341), Plinio (Hist. nat., 5, 18, 74), Tolomeo (V, 14, 18) e in una iscrizione palmirena (Corpus inscr. …
5:21
Gesù al principio del suo ministero fu seguito da folle della D. (Mt. 4, 25); ne attraversò poi il territorio nel rendersi da Sidone al lago di Cenesareh (Mc. 7, 31) e vi guarì un demoniaco che divenne missionario della D. (Mc. 5, 21).
farnao (Mt. 9, 18-26; Mc. 5, 21-43; Lc. 8, 40-56) è rappresentato raramente sui monumenti cristiani.
All'obbiezione desunta dal silenzio dei Sinottici si fa osservare ch'essi avevano già dimostrato sufficientemente che Gesù aveva il potere di risuscitare i morti (la figlia di Iaïro: Mc. 5, 21-34 e paralleli; Mt. 11, 5; il figlio della vedova di Naim: Lc. 7, 22); nel loro piano di composizione intendevano limitarsi al ministero di Gesù in Galilea e in Perea, riservandosi di …
5:22
la figlia dodicenne (Mt. 9, 18 sgg. 23-26; Mc. 5, 22 sgg. 35-46; Lc. 8, 40 sgg. 49-56).
… Nell'antichità si parla solo di un arcisinagogo (Mc. 5, 22; Lc. 13, 14; Act. 13, 15; 18, 8), detto in ebraico rôf bêth hak-hênêseth, cui spettava di dirigere le riunioni, e di un ministro od inserviente (Lc. 4, 20), chiamato in ebr. …
5:23
… curabat eos ». Sono poi molti i casi particolari, riferiti dagli Evangelisti, e nei quali Gesù compie la guarigione imponendo le mani: cf. ibid. 13, 13: guarigione di una donna rattrappita; Mt. 8, 3; Mc. 1, 41; Lc. 5, 13: guarigione di un lebbroso; Mc. 5, 23, Giairo, nei riguardi di sua figlia ammalata, così prega Gesù: « Filia mea in extremis est, veni, impone manum super eam ut salva sit »; anche quanti presentano al Signore un sordomuto …
… 1934, tav. 1, fig. 2). Gli artisti rappresentano Gesù Cristo nell'atto di operare i m. mediante differenti gesti, come si legge nei testi evangelici, cioè il Signore viene implorato perché imponga le mani (nel testo greco), la mano (nel testo latino [Mc. 5, 23; 7, 32; Mt. 7, 32]) sui malati, o semplicemente li tocchi (Mc. 8, 22); egli pone le sue dita nelle orecchie del sordo-muto e ne umetta la lingua con la sua saliva (Mc. 7, 33); impone …
5:25
… consacrando, rito usato nel Vecchio Testamento, dove s'incontra come mezzo per trasmettere ad altri la propria virtù e il proprio ufficio; e nel Nuovo Testamento anche come mezzo di comunicare lo Spirito Santo (Gen. 48, 14 sg.; Num. 27, 18 e 23; Mc. 5, 25; 8, 23-25; 10, 13 sg.; Lc. 4, 40; 13, 31 ecc.; Act. 6, 6; 13, 3; 28, 8; I Tim. 4, 14; II Tim. 1, 6); poi con l'incensazione, con l'unzione dei sacri oli, specialmente del crisma, …
EMORROISSA. - La primitiva arte cristiana funeraria ha rappresentato la guarigione dell' E. narrata dai tre sinottici (Mt. 9, 20-22; Mc. 5, 25-34; Lc. 7, 43-48) o nel momento in cui la donna, inferma da dodici anni, si avvicina alle spalle del Signore e tocca il lembo del suo vestito e subito si sente guarita, o nell'istante …
… V. (da Βερνίκη, Βερονίκη, Beronica, e non da vera eicon) è il nome dato dagli Apocrifi di Pilato all'emorroissa guarita da Gesù (Mt. 9, 20-22; Mc. 5, 25-34; Lc. 8, 43-48) proprietaria del « Volto Santo », e il soprannome di Marta, identificata con la predetta emorroissa sull'esempio dello pseudo Ambrogio (PL 17, 721) e di altri, come …
5:28
… desiderio delle turbe d'accostarsi tanto a Gesù quanto bastava per sfiorargli appena le vesti; oppure nella ressa dei primi cristiani di riuscire a toccare gli abiti o le ombre degli Apostoli per sentirsi sollevati nello spirito e spesso guariti nel corpo (Mc. 5, 28; 6, 56; Act. 5, 15; 19, 11).
… Ma venivano esplicitamente riprovati gli altari eretti in seguito a sogni e « per inanes quasi revelationes ». Presso le turbe attratte verso il divino Maestro vi fu chi cercò di toccare le sue vesti per ottenere la guarigione (Mc. 5, 28; 6, 56); i primi fedeli fecero altrettanto con le vesti degli Apostoli (Act. 5, 15; 19, 11). Sempre nell'età apostolica si apprende che i fedeli di Efeso portavano agli infermi gli …
5:31
… B). Io. 5, 12-fine, e Lc. 1, 1-8, 12 concordano con B (rec. esichiana Giovanni 987 con B e 8 con A; in Io. 5-10 prevale prima B poi N. Luca, 347 con D, 126 con D e 4 con A). Mc. 1, 1-5, 30 concorda con le Antiche Latine, specialmente con e; Mc. 5, 31-fine, in minore misura (186 con le Antiche Latine, 116 con D, 24 con N e 16 con B). Io. 1-5, 11 concorda con le Antiche Latine come Mc. 1, 1-5, 30. Perciò A mista con D e B predomina …
5:35
… Diaconi (Act. 6, 1), benché forse ancora non così come appare da I Tim. 5, 9 sgg. Venuta a morte mentre s. Pietro si trovava a Lidda, tre ore da Ioppe, fu da lui risuscitata in circostanze che in parte richiamano la risurrezione della figlia di Giairo (Mc. 5, 35-43), alla quale infatti s. Pietro aveva assistito e che s. Luca poteva conoscere anche dal Vangelo di s. Marco. …
5:36
Con Pietro e Giovanni è tra i privilegiati: assiste alla resurrezione della figlia di Giairo (Mc. 5, 36), all'agonia di Gesù nel Gethsemani (Mt. 26, 37), chiede informazioni sulla fine del mondo (Mc. 13, 3 sg.). …
5:37
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… Egli è uno dei tre scelti ad assistere alla guarigione della figlia di Giairo (Mc. 5, 37), alla Trasfigurazione (Mt. 17, 1-8; Mc. 9, 1-8; Lc. 9, 28-36) e all'agonia di Gesù (Mt. 26, 37; Mc. 4, 33); è uno dei due mandati a preparare la Pasqua (Lc. 22, 8), anzi è sempre …
5:48
RELIGIONE (NEL DIRITTO CANONICO)
… Il precetto evangelico propone «di essere perfetto come il Padre che è nei cieli» (Mc. 10, 2; Mc. 5, 48); e la pienezza della perfezione è l'amore, la carità (cf. Sum. Theol., 2a-2ae,
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Reims 1582), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.