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Mark v. 19.
And they went out to see what it was that was Mark v. 14. done.
And they come to Jesus, and see him that was Mark v. 15. possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: at the feet of Jesus,
Luke viil. 35 and they were afraid.
Mark v. 15. And they that saw it told them how it befel to Mark v. 16. him that was possessed with the devil, and also concerning the swine. And
Mark v. 17. Then the whole multitude of the country of the Luke viii. 37. Gadarenes round about besought him to depart from them; they began to pray him to depart out of their Mark v. 17. coasts : for they were taken with great fear. And he Luke viii. 37. went up into the ship, and returned back again.
And when he was come into the ship, he that Mark v. 18. had been possessed with the devil prayed him that he might be with him.
Howbeit Jesus suffered him not, but Jesus sent him away,
Luke viii. 39. but saith unto him, Go home to thy friends, and Mark v. 19. tell them how great things the Lord hath done for thee, and hath had compassion on thee.
And he departed, and began to publish in De- Mark v. 20. capolis, and published throughout the whole city,
Luke vji. 39. how great things Jesus had done for him ; and all Mark v. 20. men did marvel.
MATT. viii. part of ver. 28, 29, 30, 31, 32, 33, 34. 28 & And when he was come to the other side into there met him two
29 ---they cried out, saying, What have we to do with thee, Jesus, thou Son of God?
30 And there was a good way off from them an herd of many swine feeding. 31 So the devils besought him, saying
32 And hem-And when they were come out, they went into the herd of swine: and, behold, the whole berd of swine ran violently down a steep place into the sea
33 And they that kept them fled, and went their ways into the city, and told every thing
34 -and when they saw him, they besought him that he would depart out of
ver. 38, 39.
& Mark v. 1.
27 And when he went forth to land, there met him—but in the tombs
28 When he saw Jesus, he cried out and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high-torment me not.
30 And Jesus asked him, saying, What is thy name? And he said, Legion31 And they besought him
32 And there was an herd of many swine feeding on the mountain : and they besought him that they would suffer them to enter into them. And he suffered them.
33 Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.
34 When they that fed them saw what was done, they fled, and went and told it in the city and the country.
35 Then they went out to see what was done ; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed and in his right mind: and they were afraid.
36 They also which saw it told them by what means he that was possessed of the devils was healed.
38 Now the man out of whom the devils were departed besought him that he might be with him-saying,
39 Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and how great things Jesus had done unto him.
Luke v. 29.
Luke v. 29.
Christ dines with Matthew. MATT. ix. 10–18. MARK ii. 15—23. LUKE V. 29, to the
end. And Levi made him a great feast in his own
house : and Mark ii. 15. it came to pass, that, as Jesus sat at meat in his
house, Matt. ix. 10. behold,
there was a great company of Publicans and of
others, Matt. v. 10. and sinners came Luke v. 29. that sat down with them ; Mark ii. 15. also together with Jesus and his disciples : for
there were many, and they followed him. Mark ii. 16. And when the Scribes and Pharisees saw him
eat with Publicans and sinners, they said unto his
disciples, How is it that Matt. ix. 11. your Master Mark ii. 16. eateth and drinketh with Publicans and sinners?
But their Scribes and Pharisees murmured against his disciples, saying, Why do ye eat with Publicans and sinners ?
Luke v. 30.
Matt. ix. 12.
b Hos. vi. 6. ch. xii, 7.
Matt. ix. 14.
Matt. ix. 15.
Luke v. 34.
But when Jesus heard that, Jesus answering said unto them, They that are Luke v. 31. whole need not a physician; but they that are sick.
But go ye and learn what that meaneth, 5 I Matt. ix. 13. will have mercy, and not sacrifice:
I came not to call the righteous, but sinners to Luke v. 32. repentance.
And the disciples of John and of the Pharisees Mark ii. 18. used to fast:
And they said unto him, Why do the disciples Luke v.33. of John and of the Pharisees fast often, and make prayers; but thine eat and drink, (and) fast not?
And he said unto them, Can ye make the chil- Luke v. 34. dren of the bride-chamber fast, [and] mourn, while the bridegroom is with them? as long as they have the bridegroom with them, Mark ii. 19. they cannot fast.
But the days will come, when the bridegroom Luke v. 35. shall be taken away from them, and then shall they fast in those days.
And he spake also a parable unto them ; No Luke v. 36. man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, the new piece, which is put in to fill it up, taketh away from the old garment, and the rent is made worse; and the piece that was taken out of the new agree- Luke v. 36. eth not with the old.
And no man putteth new wine into old bottles ; Luke v. 37. else the new wine will burst the bottles, and be spilled, and the bottles shall perish.
But new wine must be put into new bottles ; Luke v. 38. and both are preserved.
No man also having drunk old wine, straight- Luke v. 30. way desireth new ; for he saith, The old is better.
Mark ii. 21.
Matt. ix. 16.
Mark ii, 21.
Matt. ix. 16.
MATT. ix. part of ver. 10. ver. 11. part of ver. 12, 13. ver. 14. part of ver. 15, 16
and ver. 17. 10 And it came to pass, as Jesus sat at meat in the house-many Publicans ---and sat down with him and his disciples.
11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with Publicans and sinners ?
12 – he said unto them, They that be whole need not a physician, but they that are sick.
13 --for I am not come to call the righteous, 1 but sinners to repentance. i I Tim. i. 15. 14 Then came to him the disciples of John, saying, k Why do we and the Mark ii, 18.
Luke v. 35. Pharisees fast oft, but thy disciples fast not?
15 And Jesus said unto them, Can the children of the bride-chamber-as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.
16 No man putteth a piece of new cloth unto an old garment : for that + Or, raw,or, from the
cloth. 17 Neither do men put new wine into old bottles ; else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved. MARK ii. part of ver. 15, 16. ver. 17, 18. part of ver. 19. ver. 20. part of ver. 21.
and ver. 22. 15 And-many Publicans and sinners sat16 -he
17 When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick : I came not to call the righteous, but sinners to repentance.
18 ! And the disciples of John and the Pharisees used to fast: and they come i Lukev. 35. and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?
19 And Jesus said unto them, Can the children of the bride-chamber fast, while the bridegroom is with them ?
20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
21 No man also seweth a piece of † new cloth on an old garment : else—that + Or, raw, or, filled it up taketh—and the rent is made worse.
unwroughi. 22 And no man putteth new wine into old bottles : else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.
Jairus's Daughter is healed, and the infirm Woman". MATT. ix. 1. and xviii. 26. MARK v. 21. to the end.
LUKE viii. 40, to the end.
And it came to pass, that,
Luke viii, 40
ON AN OPINION OF MICHAELIS RESPECTING THE GOSPEL OF ST. MATTHEW.
71 One of the boldest, most unwarrantable, and mischievous opinions of the German commentator, Michaelis, is, that the present Gospel of St. Matthew is a translation, and an erroneous translation of the Gospel, which the Evangelist
Matt. ix. 1,
He came into his own city ; [and] when Jesus was returned, the people gladly Luke viii. 40. received him,
originally wrote in Hebrew. Michaelis renders into Hebrew a few passages of the Greek Gospel, and varying the expression of the Evangelist, so as to suit his own ingenious but imaginary conjectures, he endeavours to prove that St. Matthew used the Hebrew words into which Michaelis translates his Greek, and that St. Matthew's translator actually misunderstood the meaning of his original. The inspiration of St. Matthew is thus destroyed at once. The boldest conjectures of the most adventurous of our English critics sink into insignificance when compared with this effort. Bowyer and Markland would have been terrified. Even the editors of the new and improved version would have seen, without regret, their star-like lustre eclipsed by the superior splendour of this baneful meteor. Michaelis, however, has provided his reader with arguments against his own error. In the preceding section he reasons against the possibility of proving the existence of any mistakes of translation in the Greek Gospel of St. Matthew: and he there observes, “ that no one can shew any such mistakes ;" and, “if the Greek Gospel is a translation, the original is lost; and therefore a comparison between them, which alone can determine the question, cannot take place." I may observe here, that Michaelis, though a learned and useful authority in many instances, must be read with caution, and many of his conclusions rejected. Bishop Randolph wrote a tract on this subject, which did justice to the learned German, while it pointed out his errors (a).
The opinion of Michaelis on the evangelical narrative of the raising of Jairus's daughter is contained in that part of his work to which I am now referring. In Matt. ix. 18. he observes, that " Jairus says of his daughter, äpri ételeútnoe, she is already dead; whereas, according to St. Mark, v. 23. he says, toxárws Exel, she is at the point of death; and receives the first intelligence of her death as he was returning home, accompanied by Christ. Various artifices have been used by the harmonists to reconcile this contradiction, and with very little success; but as soon as we reflect on the words, which must have stood in the original, all difficulty vanishes on this head. For noa nny may signify either, she is now dead,' or, she is now dying.' St. Matthew's translator rendered the word according to the former punctuation, whereas he ought rather to have adopted the latter; as appears from what is related by the two other Evangelists."
To this, Archbishop Laurence, in his Sermon upon Philological Speculation, observes, that the ή θυγάτηρ μού άρτι ετελεύτησεν, is sufficiently explained by commentators, (in order to reconcile it with St. Mark's account,) in the sense of “my daughter is (perhaps) by this time dead :" but, even taking it in the strongest point of view, it can only be considered as one of those minute variations which tend to prove that the Evangelists did not write in concert. But, as Bishop Marsh remarks, it is not St. Matthew alone who on this occasion uses the past tense ; for St. Luke has the perfectly synonymous expression árétv
(a) See Bishop Marsh's Michaelis, vol. iji. part i. p. 151-2. and Archbishop Laurence's notes to the Sermon on Philological Speculation, p. 34.