Cambridge Greek Testament for Schools and Colleges - Luke 8:2 - 8:2

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Cambridge Greek Testament for Schools and Colleges - Luke 8:2 - 8:2


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2. γυναῖκές τινες. This most remarkable circumstance is prominently mentioned by St Luke alone, though alluded to in Mat 27:55-56; Mar 15:41. It accords alike with the probability that some of his peculiar sources of information had been derived from women; and with the certainty that he is fond of dwelling on the graciousness and tenderness of Jesus even to a class so much despised and neglected as Eastern women. See Introd. p. 35. At an earlier period (Joh 4:27) the disciples had been amazed to see Jesus even talking with a woman.

ἡ καλουμένη Μαγδαληνή. I.e. Mary, who to distinguish her from numerous others who bore that very common name (Miriam), was known from her native place as Mary of Magdala. We have already seen that, as far as tradition is concerned, we cannot be certain that the Christian world is right in generally identifying her with ‘the sinner’ of the last chapter. Origen rejects the identification; St Ambrose, St Augustine, and St Jerome are doubtful. The identification is first confidently accepted by Gregory the Great (died A.D. 604). There is nothing however to disprove the fact. In the earlier scene her name might well have been suppressed from the spirit of loving and delicate reticence. The locality of the scene, and the stage of the ministry at which she is introduced, as well as the intense absorbing affection of one who “loved much,” agree with the belief that the sinful woman of chapter 7 was the Magdalene.

Μαγδαληνή. ‘Of Magdala,’ an Aramaic form of Migdol ‘tower.’ Magdala is only mentioned in Mat 15:39 where the best MSS. read Magadan. See my Life of Christ, II. 1.

ἀφ' ἦς δαιμόνια ἑπτὰ ἐξεληλύθει. Comp. Mat 12:45. St Mark (Mar 16:9) uses a similar expression. Some have thought that this excludes the possibility of the life indicated by the words ‘a sinner in the city.’ On the contrary, it agrees well with it. Early Christian writers see in the “many sins” (Luk 7:47) a reference which accords with, if it be not the same as, “seven devils,” and that this may be the meaning is quite certain from Luk 11:26, which suggests the inference of a relapse. Apart from the general question as to ‘demoniac possession’ in particular cases, it is quite certain that Jewish colloquial usage adopted the expression to describe many forms of disease (as for instance hydrophobia, epilepsy, &c.), and many forms of sin (as drunkenness, &c.). The Talmudists (as we have seen) have wild stories to tell of Mary of Magdala, but they agree in describing her as a flagrant sinner rather than as a demoniac.