Luke 8:30

Luke 8:30 [Textus Receptus (Elzevir) (1624)]226
Ἐπηρώτησε δὲ αὐτὸν ὁ Ἰησοῦς, λέγων· Τί σοι ἐστιν ὄνομά; Ὁ δὲ εἶπε· Λεγεών· ὅτι δαιμόνια πολλὰ εἰσῆλθεν εἰς αὐτόν.

MSS: ℓ339 (f99rc2)

Luke 8:30 [Codex Sinaiticus (א or 01) (4th century)]q78f3vc1
Επηρωτησεν δε αυτον <ο ΙC> τι σοι ονομα εστιν ο δε ειπεν λεγιων οτι εισηλθεν δαιμονια πολλα εις αυτον

Luke 8:30 [Codex Alexandrinus (A02) (5th century)]27rc2
Επηρωτησεν δε αυτον ο ΙC λεγων τι σοι εστιν ονομα· ο δε ειπε- λεγεων· οτι δαιμονια πολλα εισηλθεν εις αυτον·

Luke 8:30 [Codex Vaticanus Gr. 1209 (B03) (4th century)]45ac3
Επηρωτησεν δε αυτον ο ΙC τι σοι ονομα εστιν ο δε ειπε- λεγειων οτι εισηλθεν δαιμονια πολλα εις αυτον

Luke 8:30 [Codex Bezae Cantabrigiensis (D05) (5th century)]217v|415
Επηρωτησεν δε αυτον ο ιης λεγων τι σοι ονομα εστιν ο δε ειπεν λεγ<α>ιων ονομα μοι πολλα γαρ ησαν δαιμονια

Critical Apparatus :

(1) επηρωτησε : ℓ339
(2) επηρωτησεν : א, A, B, D, ℓ1086

(3) λεγων : A, D, ℓ339, ℓ1086
(4) OMIT λεγων : א, B

(5) εστιν ονομα : A, ℓ339, ℓ1086
(6) ονομα εστιν : א, B, D

(7) ειπε : ℓ339
(8) ειπεν : א, A, B, D, ℓ1086

(9) λεγεων : א*, A, ℓ339, ℓ1086
(10) λεγειων : B
(11) λεγαιων : א1, D1
(12) λεγιων : D*

(13) οτι δαιμονια πολλα εισηλθεν εις αυτον : A, ℓ339, ℓ1086
(14) εισηλθεν δαιμονια πολλα εις αυτον : א, B
(15) ονομα μοι πολλα γαρ ησαν δαιμονια : D

 

 

A Textual Commentary On Luke 8:30

(a) From the occurrence of the word Λεγεων (Legio, that is, a Legion), in Greek characters, in Luke viii. 30., a suspicion has been raised that the whole paragraph, containing the narrative of Christ’s healing the Gadarene Demoniac (viii. 27-39.) is an interpolation. This doubt is grounded on the assertion that this mode of expression was not customary, either with Luke, or with any classic writer in the apostolic age. But this charge of interpolation is utterly ground less ; for the passage in question is found in all the manuscripts and versions that are extant, and the mode of expression alluded to is familiar both with the Evangelist, and also with classic writers who were contemporary with him. Thus,
[I.] In Luke x. 35. we meet with Δηναρια, which is manifestly the Latin word Denaria in Greek characters. In xix. 20. we also have Σουδαριον; which word, though acknowledged in the Greek language, is nothing more than the Latin word Sudarium, a napkin or handkerchief ; and in Acts xvi. 12. we have also ΚΟΛΩΝΙΑ (Colonia) a COLONY.
(ii.) That the mode of expression, above objected to, was customary with classic authors in the apostolic age, is evident from the following passage of Plutarch, who was born not more than ten years after Jesus Christ. He tells us that, when the city of Rome was built, Romulus divided the younger part of the inhabitants into battalions. Each corps consisted of three thousand foot, and three hundred horse ; and (the historian adds) Εκληθη δε ΛΕΓΕΩΝ τω λογαδας ειναι τους μαχιμους παντων, that is, It was called a LEGION, because the most warlike persons wereselected.” A few sentences afterwards, we meet with the following Latin words in Greek characters, viz. ΠΑΤΡΙΚΙΟΥΣ (Patricios), PATRICIANS ; ΣΕΝΑΤΟΣ (Senatus), the SENATE ; ΠΑΤΡΩΝΑΣ (Patronos), PATRONS ; ΚΛΙΕΝΤΑΣ (Clientes), CLIENTS ; and in a subsequent page of the same historian, we meet with the word ΚΕΛΕΡΕΣ (Celeres), CELERES. Again, in Dion Cassius, we meet with the following sentence: Των γαρ ΚΕΛΕΡΙΩΝ αρχων ειμι, — for I am chief, or commander, of the Celeres. Whether these are Latin words in Greek characters or not, the common sense of the reader must determine. The word ΛΕΓΕΩΝ is not so barbarous, but that it has been acknowledged by the two lexicographers, Hesychius and Suidas.
We have, therefore, every reasonable evidence that can be desired for the genuineness of this passage of Luke’s Gospel. (Thomas Hartwell Horne, An Introduction to Critical Study and Knowledge of the Holy Scriptures, volume 4, pp. 450-451)

 

 

 

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