to which the words stand in direct reference, it follows that the latter view is the correct one. Whether Capernaum lay just on the borders between the two countries was of no consequence to the prophecy, and hence was of none to Matthew.--The phrase ἵνα πληρωθῇ does not, according to the very sound remark of _De Wette_, point to the intention, but to the objective aim. The question, however, is to what the ἵνα πληρωθῆ is to be referred,--whether merely to that which immediately precedes, viz., the change of residence from Nazareth to Capernaum, or, at the same time to ἀνεχώρησεν εἰν τὴν Γαλιλαίαν. The latter is alone correct. The prophecy which the Evangelist has in view referred mainly to Galilee, or the territory of Zebulun and Naphtali in general; but, according to the express remark of the Evangelist, Nazareth itself was likewise situated in Galilee. The advantage which Capernaum had over it was this only, that in Capernaum the ὁδὸν θαλάσσης of the prophecy was found again, and that, therefore, thence the πέραν τοῦ Ἰορδάνου of the prophecy also could be better realized, inasmuch as across the lake there was an easy communication from that place with the country beyond Jordan. The connection is hence this: After the imprisonment of the Baptist, Jesus, in order to enter upon His ministry, went to Galilee, and especially to Capernaum, which was situated on the lake, in order that thus the prophecy of Isaiah as to the glorification of Galilee, and of the region on the lake, might be fulfilled.--Matthew has abridged the passage. From chap. viii. 23 (ix. 1) he has taken the designation of the part of the country, in order that the agreement of fulfilment and prophecy might become visible. The words from γῆ--τῶν ἐθνῶν may either be regarded as a fragment taken out of its connection, so that they are viewed as a quotation, and as forming a period by themselves (this, from a comparison of the original, seems most natural);--or we may also suppose, that the Evangelist, having broken-up the connection with the preceding, puts these words into a new connection, so that, along with the ὁ λαός, which has become an apposition, they form [Pg 80] the subject of the following sentence. At all events, ὁδόν takes here the place of the adverb, although it may not be possible to adduce instances and proofs altogether analogous from the Greek _usus loquendi_.--The confidence with which Matthew explains chap. viii. 23, and ix. 1 of Christ can be accounted for only from the circumstance that he recognized Christ as He who in chap. ix. 5, 6, (6, 7) is described as the author of all the blessings designated in the preceding verses. It was therefore altogether erroneous in _Gesenius_ to assert that there was the less reason for holding the Messianic explanation of chap. ix. 5, 6, as there was no testimony of the New Testament in favour of it.--It is quite obvious that Matthew does not quote the Old Testament prophecy in