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Mat_9:32-33.[438] Αὐτῶν ] Placed first for sake of emphasis, in contrast to the new sufferer who presents himself just as they are going out.
ἐφάνη οὕτως ] ἐφάνη is impersonal, as in Thucyd. vi. 60. 2 (see Krüger in loc.), so that the general “it” is to be regarded as matter for explanation. See by all means Krüger, § 61. 5. 6. Nägelsbach, note on Ilias, p. 120, ed. 3. What the matter in question specially is, comes out in the context; Mat_9:33-34, ἐκβάλλει τὰ δαιμόνια . Therefore to be taken thus: never has it, viz. the casting out of demons, been displayed in such a manner among the Israelites. According to Fritzsche, Jesus forms the subject; never had He shown Himself in so illustrious a fashion (Rettig in d. Stud. u. Krit. 1838, p. 788 f.). But in that case, how is ἐν τῷ Ἰσραήλ to be explained? Formerly it was usual to interpret thus: οὕτως stands for τοῦτο or τοιοῦτό τι , like the Hebrew ëÌÅï (1Sa_23:17). A grammatical inaccuracy; in all the passages referred to as cases in point (Psa_48:6; Jdg_19:30; Neh_8:17), neither ëÌÅï nor οὕτως means anything else than thus, as in 1 Sam., loc. cit., καὶ Σαοὺλ ὁ πατήρ μου οἶδεν οὕτως : and Saul my father knows it thus. That false canon is also to be shunned in Mar_2:12.
[438] Holtzmann thinks that this story likewise owes its origin merely to an anticipation of Mat_11:5. According to de Wette, Strauss, Keim, it is identical with the healing mentioned in Mat_12:22 ff. According to various sources “marked as a duplicate” (Keim). The demoniac, ch. 12, is blind and dumb. And see note on Mat_12:22.