156
x o xii, 22. cts xvii. 31. 1 Cor.*Kwpdv δαιμονιζόμενον.
vi. 2; xiv.
ai(same ἐλάλησεν 6 κωφός;
use of εν, ,
vide also’ οὐδέποτε ἐφάνη οὕτως ἐν τῷ ᾿Ισραήλ.” 661 Ἐν τῷ } ἄρχοντι τῶν δαιµονίων ἐκβάλλει τὰ δαιμόνια. "Ingots τὰς πόλεις πάσας καὶ τὰς κώµας,
Sir. xiii.
4; XXX. 13). ἔλεγον,
m Ch. iv. 23, A - μ but there 35- ΚΑΙ "περιῆγεν ὁ intrans.,
32. Αὐτῶν δὲ ἐξερχομένων, ἰδού, προσήνεγκαν αὐτῷ ἄνθρωπον ] 33. καὶ ἐκβληθένος τοῦ δαιµονίου, καὶ ἐθαύμασαν ot ὄχλοι, λέγοντες, “ Ὅτι 3
34. Οἱ δὲ Φαρισαῖοι 35 9
here with διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν, καὶ κηρύσσων τὸ εὐαγγέλιον
accus,
149B omit ανθρωπον.
Γον - ~ , τῆς βασιλείας, καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν µαλακίαν ἐν
2 88 BCD omit οτι.
3D, a, k, Syr. Sin. omit ver. 34; W.H. bracket.
Vv. 32-34. The dumb demoniac (Lk. xi. 14). A slight narrative, very meagre in comparison with the story of the Gera- sene demoniac, the interest centring in the conflicting comments of spectators which probably secured for it a place in the Logia of Matthew. Ver. 32. Αὐτῶν ἐξερχομένων: while the two blind men are going out they bring another sufferer to the great Healer; an incessant stream of applicants for aid flowing towards His ἆοοτ.--κωφὸν: dumbness the apparent symptom. Theword literally means blunt, and in Homer (11., ii. 390) is applied to a weapon. InN. T. it is used with refer- ence to the senses and faculties, here the faculty of speech (ver. 33, ἐλάλησεν), in xi. 5, that of hearing.— Satpovildpevov: the inferred cause. It was known that the dumbness was not due to any physi- cal defect. Speech seemed to be prevent- ed by some foreign spiritual power; the mental disease, possibly, melancholy.— Ver. 33. ἐλάλησεν: that cured, speech {ο]]οννεᾶ.-- ἐθαύμασαν: the crowd present wondered, hearing one speak whom they had so long known to be dumb.— ot8érrote ἐφάνη, etc.: thus they expressed their surprise; the like was never seen in Israel. ἐφάνη is impersonal, the refer- ence being to the change in the man; the manner of expression is colloquial, end it is idle to discuss the precise mean- ing of οὕτως, and what nominative is to be supplied to ἐφάνη. It is more to the purpose to inquire why this seemingly minor miracle should make so great an impression. Perhaps we should not isolate it, but take it along with the other marvels that followed in quick succession as joint causes of admiration. The people were worked up into a high measure of astonishment which, at last, found vent in these words. So in effect Euthy., also Rosenmiiller (‘‘ tot signa, tam admirabilia, tam celeriter, neque con- tactu tantum, sed et verbo, et in omni
morborum genere”’).—Ver. 34. of δὲ Pap. ἔλεγον. The multitude admired, but the Pharisees said. They are watching closely the words and acts of Jesus and forming their theories. They have got one for the cures of demoniacs.—év τῷ ἄρχοντι τ. δ: He casts out demons in the power of the prince of demons. Probably they did not believe it, but it was plausible. How differently men view the same phenomenon (vide on Matt. xii. 22 f.). ;
Vv. 35-38. These verses look both backwards and forwards, winding up the preceding narrative of words and deeds from chap. v. onwards, and introducing a new aspect of Christ’s work and experi- ence. The connection with what follows is strongest, and the verses might, with advantage, have formed the commence- ment of chap. x. Yet this general state- ment about Christ’s teaching and healing ministry (ver. 35) obviously looks back to iv. 23, 24, and, therefore, fitly ends the story to which the earlier summary description of the ministry in Galilee forms the introduction. It is, at the same time, the prelude to a second act in the grand drama (chap. ix. 35—xiv. 12). In the first act Jesus has appeared as an object of general admiration; in the second He is to appear as an object of doubt, criticism, hostility.