“
393
. 3 - 2A AY = ινα επι αυτω ν χειρα. k Ch. viii. ϱῇ μμ
33. καὶ ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ
a3. | John ὄχλου κατ ἰδίαν, ἔβαλε τοὺς δακτύλους αὐτοῦ εἲς τὰ Gra αὐτοῦ, ix. 6. : Σ x I Lk. vii. αχ. καὶ πτύσας ἤψατο τῆς γλώσσης αὐτοῦ, 34. καὶ ἀναβλέψας eis
Acts xvii. 20. ν. 11 (pl. = organs of hearing). m cf. the verb in
votx@ntt.”
ἐλύθη 6 δεσμὸς τῆς γλώσσης αὐτοῦ, καὶ ἐλάλει ὀρθῶς.
Heb. τὸν οὐρανόν, ἐστέναξε, καὶ λέγει αὐτῷ, 'Ἐφφαθά,” ὅ ἐστι, “Δια- 35. Καὶ εὐθέως Ἰ διηνοίχθησαν 2 αὐτοῦ αἱ | ἀκοαί: καὶ
36. καὶ
Rom. v.20 διεστείλατο αὐτοῖς ἵνα μηδενὶ εἴπωσιν : ὅσον δὲ αὐτὸς" αὐτοῖς
αηάνπερεκ-
in Thess, διεστέλλετο, μᾶλλον περισσότερον ἐκήρυσσον: 37. καὶ ™ ὑπερπερισ-
Vai. aA -
nconst. Ch. σῶς ἐξεπλήσσοντο, λέγοντες, “'Καλῶς πάντα πεποίηκε: καὶ τοὺς 1.17. Act a a 3 ελ κωφοὺς "ποιεῖ ἀκούειν, καὶ τοὺς ὅ ἀλάλους λαλεῖν.
1 ενθεως is omitted here in BDL 33 and inserted before ελνθη in SLA; wanting
here also in BD zt. (W.H. omit both).
1γνοιγησαν in BDA. Τ.Ε. assimilates to ver. 34.
4S8BLA omit avros and insert an αυτοι before µαλλον (Tisch., W.H.). T.R. is an attempt at improving the style.
5 τους omit NBLA 33.
dumb. Cf. ἀλάλονς, ver. 37, used in Sept., Is. xxxv.6, for O° δα, dumb, here
only in N.T.—Ver. 33. ἀπολαβόμενος, etc., withdrawing him from the crowd apart. Many reasons have been assigned for this procedure. The true reason, doubtless, is that Jesus did not wish to be drawn into a new ministry of healing on a large scale (Weiss, Schanz).— ἔβαλε τοὺς δακτύλους, etc. : one finger of the right hand into one ear, another of the left hand into the other, on account of the narrowness and depth of the hear- ing faculty, that He might touch it (διὰ τὸ στενὸν καὶ Bald τῆς ἀκοῆς ἵνα θίξῃ ταύτης, Euthy. Zig.). Deafness is first dealt with ; it was the primary evil. ---πτύσας, spitting; on what, the tongue of the dumb man as on the eyes of the blind (viii. 23) 2 So Meyer. Or on His own finger, with which He then touched the tongue? So Weiss, Schanz, Kloster., Holtz. (H. C.), Keil. Mk. leaves us here to our own conjectures, as also in reference to the import ot these singular acts of Jesus. Probably they were meant to rouse interest and aid faith in the dull soul of the sufferer. (Vide Trench, Notes on the Miracles.) Ver. 34. ἀναβλέψας, ἐστέναξε: Jesus looked up in prayer, and sighed or groaned in sympathy. In this case a number of acts, bodily and mental, are specified. Were these peculiar to it, or do we here get a glimpse into Christ’s modus operandi in many unrecorded cases? On the latter view one can
Σλεγωσιν in NBL 33. The
understand the exhausting nature of the healing ministry. It meant a great mental strain.—éppabd, an Aramaic word =as Mk. explains, διανοίχθητι; doubtless the word actually spoken = Be opened, in reference to the ears, though the loosing of the tongue was part of the result ensuing.—Ver. 35. at akoai, literally, the hearings, here the instru- ments of hearing, the ears. So often in εἰαδεῖος.- -ἐλάλει ὀρθῶς, he began to speak in a proper or ordinary manner, implying that in his dumb condition he had been able only to make inarticulate sounds.—Ver. 36. μᾶλλον περισσότερον, a double comparative, forcibly rendezed in A.V.,“*So much the more, a great deal”. Cf. 2 Cor. vii. 13. This use of μᾶλλον to strengthen comparatives is found in classics, instances in Raphel, Annon., ad loc., and Hermann’s Viger, Ρ. 719.—Ver. 37. ὑπερπερισσῶς, super- abundantly, a double superlative; here only.—xahas π. wemoinxe, He hath done all things well. This looks like a reflection on past as well as present ; the story of the demoniac, e.g. Observe the ποιεῖ, present, in next clause, referring to the cure just effected. It happened in Decapolis, and we seem to see the in- habitants of that region exhibiting a nobler mood than in chap. v. 17. Οἱ course, there were no swine lost on this occasion. Their astonishment at the miracle may seem extravagant, but it must be remembered that they have had little experience of Christ’s healing work ; their own fault.