I—g.
5. ἰδὼν δὲ1 6
“Téxvov, ἀφέωνται 3 σοι at ἁμαρτίαι σου.”
ο.
‘Ingots την πίστιν αὐτῶν λέγει τῷ παραλυτικῷ,
8 6. Ἠσαν δέ τινες τῶν
γραμματέων ἐκεῖ καθήµενοι, καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις
αὐτῶν, 7. “Tit οὗτος οὕτω λαλεῖ βλασφημίας ὅ; ἀφιέναι ἁμαρτίας, εἰ μὴ els, 6 Θεός;
, ΄ τίς δύναται 8. Καὶ εὐθέως ἐπιγνοὺς
ὁ ᾿Ιησοῦς ἕτῷ πνεύµατι αὐτοῦ, ὅτι οὕτως 6 διαλογίζονται ἐν ἑαυτοῖς, f Ch. viii. r2,
A ld ” aA εἶπεν αὐτοῖςἹ “Ti ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν ;
9. τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ, ᾽Αϕφέωνταί ὃ cor? ai
Ἰ και ιδων in SBCL 33. 2 B 33 have αφιενται.
αφεωνται conforms to Lk. (v. 20), and is to be suspected.
* For σοι αι ap. σου (from Lk.) BDLA have gov αι αμ.
*ortin B (W.H. marg.).
* In the T.R., ovros ουτω λαλει βλασφημιας, we detect the hand of harmonising and prosaic revisers once more. The true reading is τι (B, οτι) ουτος ουτως λαλει ;
Βλασφημει (NBDL). Vide below. δ B omits οντως (W.H. in brackets).
Τλεγει in NBL 33. ® advevrat in NB.
plaster.—xpaBarrov: a small portable couch, for the poor, for travellers, and for sick people; condemned by Phryn., p- 62; σκίµπους the correct word, Latin grabatus, which may have led Mk. to use the term in the text.—Ver. 5. τὴν πίστιν α., their faith, that of the bearers, shown by their energetic action, the sick man not included (οὐ τὴν πίστιν τοῦ παραλελυμένου ἀλλὰ τῶν κοµισάντων, Victor Ant., Cramer, Οαἴ.).--τέκνον, child, without the cheering θάρσει of Mt.
Vv. 6-12. Thus far of the sick man, how he got to Jesus, and the sympathetic reception he met with. Now the scribes begin to play their part. They find their opportunity in the sympathetic word of Jesus: thy sins be forgiven thee; a word most suitable to the case, and which might have been spoken by any man.— τινες τ. yp»: Lk. makes of this simple fact a great affair: an assembly of Pharisees and lawyers from all quarters— Galilee, Judaea, Jerusalem, hardly suit- able to the initial stage of conflict.— ἐκεῖ καθήµενοι: sitting there. If the posture is to be pressed they must have been early on the spot, so as to get near to Jesus and hear and see Him dis- tinctly.—év ταῖς καρδίαις α.: they looked like men shocked and disapproving. The popularity of Jesus prevented free utter- ‘ance of their thought. But any one could see they were displeased and why. It was that speech about forgiveness.— Ver. 7. τί οὗτος οὕτω Adder; βλασφημεῖ.
B omits avtots (W.H. in brackets), 9 gov in SBL al,
This reading of S$BDL is far more life- like than that of the T. R., which exemplifies the tendency of copyists to smooth down into commonplace what- ever is striking and original = why does this person thus speak? He blasphemes. The words suggest a gradual intensifica- tion of the fault-finding mood: first a general sense of surprise, then a feeling of impropriety, then a final advance to the thought: why, this is blasphemy! It was nothing ofthe kind. What Jesus had said did not necessarily amount to more than a declaration of God’s willing- ness to forgive sin to the penitent. They read the blasphemy into it.—Ver. 8. εὐθὺς ἐπιγνοὺς: Jesus read their thoughts at once, and through and through (ἐπὶ). ---τῷ πνεύµατι, by His spirit, as distinct from the ear, they having said nothing.— Vv. 9, το, vide notes on Mt.—Ver. 11. σοὶ λέγω, I say to thee, a part of Christ’s speech to the man in Mk., not likely to have been so really ; laconic speech, the fewest words possible, characteristic of Jesus.—€yetpe, means something more than age (Fritzsche) = come, take up thy bed. Jesus bids him do two things, each a conclusive proof of recovery : rise, then go to thy house on thine own feet, with thy sick-bed on thy shoulder. —Ver. 12 tells how the man did as bidden, to the astonishment of all spec- tators.—wdvras, all, without exception, scribes included? (Kloster.) It might have been so had the sentence stopped