12---26.
αὐτὸν εἰσενεγκεῖν καὶ θεῖναι ἐνώπιον αὐτοῦ: 19. καὶ μὴ εὑρόντες διὰ 1 ποίας εἰσενέγκωσιν αὐτὸν διὰ τὸν ὄχλον, ἀναβάντες ἐπὶ τὸ δῶμα, διὰ τῶν κεράµων καθῆκαν αὐτὸν σὺν τῷ κλινιδίῳ eis τὸ µέσον ἔμπροσθεν τοῦ ᾿Ιησοῦ. 29. καὶ ἰδὼν τὴν πίστιν αὐτῶν, εἶπεν αὐτῷ,” ““AvOpunre, ἀφέωνταί σοι ai ἁμαρτίαι gov.” 21. Καὶ ἠρέαντο διαλογίζεσθαι οἱ γραμματεῖς καὶ ot Φαρισαῖοι, λέγοντες, “ Tis ἐστιν οὗτος ὃς λαλεῖ βλασφημµίας; tis δύναται ἀφιέναι duaptias,® εἰ μὴ µόνος ὁ Θεός; 22. Ἐπιγνοὺς δὲ ὁ ᾿Ιησοῦς τοὺς διαλογισμοὺς αὐτῶν ἀποκριθεὶς εἶπε πρὸς αὐτούς, “Ti διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν; 23. τί ἐστιν εὐκοπώτερον, εἰπεῖν, ᾽Αϕέωνταί σοι αἱ ἁμαρτίαι σου, ἢ εἰπεῖν, Ἔγειραι ΄ καὶ περιπάτει; 24. ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ὅ ἐπὶ τῆς γῆς ἀφιέναι ἅμαρ- tias,” εἶπε τῷ παραλελυμένω, “Zoi λέγω, Eyerpar,® καὶ ἄρας τὸ κλινίδιόν σου, πορεύου εἰς τὸν οἶκόν σου. 25. Καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ᾽ ᾧ Ἰ κατέκειτο, ἀπῆλθεν eis τὸν οἶκον
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αὐτοῦ, δοξάζων τὸν Θεόν.
26. καὶ ἔκστασις ἔλαβεν ἅπαντας, καὶ
ἐδόξαζον τὸν Θεόν, καὶ ἐπλήσθησαν φόβου, λέγοντες, “΄Ὅτι εἴδομεν
παράδοξα σήμερον.”
1δια omitted in all uncials. 5 αμαρ. αφιεναι in ΒΓΞ.
2 SWBLE 33 omit αυτω. 4 eyeipe in NABCDLE.
δο ν. 7. αν. εξουσιαν εχει in BLE (Tisch., W.H.).
6 εγειρε here again in many MSS.
in the parallels, the former more in use among physicians, and the more classical.—é{yjrovv, imperfect, implying difficulty in finding access, due, one might think, to the great numbers ot Pharisees and lawyers present, no mention having as yet been made of any others. But the ὄχλος comes in in next verse,—Ver. 19. olas (διὰ ποίας 6800), by what way.—o. τ. κλινιδίῳ: dim. of κλίνη (ver. 18, here only in N. Τ.). Lk. avoids Mk.’s κράββατος, though apparently following him as to the sub- stance of the story.—Ver. 20. ἄνθρωπε, man, instead of Mk.’s more kindly τέκνον and Mt.’s still more sympathetic θάρσει τέκνον; because (suggests J. Weiss) it was not deemed fitting that such a sinner should be addressed as son or child! This from Lk., the evangelist of grace! The substitution, from whatever reason proceeding, is certainly not an improve- ment. Possibly Lk. had a version of the story before him which used that word. Doubtless Jesus employed the kindlier expression.—Ver. 21. διαλογί- ἵεσθαι: Lk. omits the qualifying phrases ἐν ἑανυτοῖς, ἐν ταῖς καρδίαις of Mt. and
7 εφ ο in NABCLAE al.
Mk., leaving it doubtful whether they spoke out or merely thought.—héyovtes does not settle the point, as it merely indicates to what effect they reasoned.— Ver. 22. The expression “in your hearts” coming in here suggests that Lk. may have omitted it in ver. 21 merely to avoid repetition.—Ver. 24. ἔγειρε καὶ ἄρας . . . πορεύου: by in- troducing the participle ἄρας Lk. im- proves the style as compared with Mk., but weakens the force of the utterance, ‘* arise, take up thy bed and go”. The same remark applies to the words of the scribes, ver. 21, ‘‘who is this that speaketh blasphemies?” compared with, “why doth this person speak thus? He blasphemes.” Lk.’s is secondary, the style of an editor working over a rugged, graphic, realistic text.—Ver. 25. παραχρῆμα (παρὰ τὸ χρῆμα), on the spot, instantly; in Lk. only, magnifying the miracle.—Ver. 26. ἔκστασις might be taken out of Mk.’s ἐξίστασθαι.-- παράδοξα. Each evangelist expresses the comments of the people in different terms. All three may be right, and not one of them may give the ipsissima
32
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