II. καὶ ἰδού, γυνὴ ἦν} πνεῦμα ἔχουσα ἀσθενείας ἔτη δέκα καὶ” ὀκτώ, καὶ ἦν συγκύπτουσα, καὶ μὴ δυναµένη ἀνακύψαι eis τὸ παντελέ.. 12. ἰδὼν δὲ αὐτὴν 6 ᾿Ιησοῦς προσεφώνησε, καὶ εἶπεν αὐτῇ, “Γύναι, ἀπολέλυσαι τῆς ἀσθενείας σοῦ. 13. Καὶ ἐπέθηκεν αὐτῇ τὰς χεῖρας ' καὶ παραχρῆμα ἀνωρθώθη, καὶ ἐδόξαζε τὸν Θεόν. 14. ᾽Αποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ ᾿Ιησοῦς, ἔλεγε τῷ ὄχλῳ,ξ ““EE ἡμέραι εἰσίν, ἐν als δεῖ ἐργάζεσθαι: ἐν ταύταις " οὖν ἐρχόμενοι θεραπεύεσθε, καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου., 15. ᾽Απεκρίθη οὖν ὅ αὐτῷ ὁ Κύριος, καὶ εἶπεν, “' Ὑποκριτά,» ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ Aver τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης, καὶ ἀπαγαγὼν Ἰ ποτίξει; 16. ταύτην δέ, θυγατέρα ᾿Αβραὰμ οὖσαν, ἣν ἔδησεν 6 Σατανᾶς, ἰδού, δέκα καὶ ὀκτὼ Eryn, οὐκ Eder λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ
? Omit ην NBLT 33 al. verss.
5 After οχλω SQBL insert οτι.
5 For ουν S$BDL 1, 69 al. have δα. 7 $$B have απαγων (W.H. text).
Vv. 10-17. Cure in a synagogue on a Sabbath day, peculiar to Lk.—Ver. το. ἐν τοῖς σάββασι: may mean on Sabbaths (Hahn, who refers to the discriminating use of singular and plural in Lk.) and imply a course of instruction in a particular synagogue for weeks.—Ver. II. πνεῦμα ἀσθενείας: the Jews saw the action of a foreign power in every form of disease which presented the aspect of the sufferer’s will being overmastered. In this case the woman was bent and could not straighten herself when she tried.— συγκύπτουσα, bent together, here only in N.T.—els τὸ παντελέ goes with ἀνακύψαι, and implies either that she could not erect her head, or body a¢ all, or entirely. The former is more in keep- ing with the idea of bondage to a foreign spirit (Schanz). Similar use of the phrase in Heb. vii. 25.—Ver. 12. προσεφώνησε: Jesus, ever prompt to sympathise, called her to Him when His eye lit upon the bent figure.— ἀπολέλυσαι: perfect for future, the thing as good as done; spoken to cheer the downcast woman while she approaches. The cure was consum- mated by touch when she came up to Jesus (ver. 13), whereupon the eighteen years’ sufferer burst into praise: ἐδόξαζε τὸν Θεόν. A lifelike moving scene.— Ver. 14. But religious propriety in the person of the ruler of the synagogue is once more shocked: it is a Sabbath cure.
2 Omit και NBT 1, 209. 4 αυταις in NRABLT. 6 νποκριται in SBLT, etc.
--ἔλεγε τῷ ὄχλφ: He spoke to the audience at Jesus—plausibly enough; yet, as so often in cases of religious zeal, from mixed motives. Christ’s power and the woman’s praise annoyed him.—Ver. 15. ὑποκριταί: plural less personal than the singular (T.R.), yet severe enough, though directed against the class. The case put was doubtless according to the prevailing custom, and so stated as to make the work done prominent (λύει, looses, that one bit of work: ἀπάγων, leading the animal loosed to the water, that another, vide Bengel).—orife, gives him drink, at least to the extent of drawing water from the well, if not of carrying it to the animal’s mouth (the former allowed, the latter disallowed in the Talmud, vide Lightfoot and Wiunsche). —Ver. 16. The case of the woman described so as to suggest a parallel and contrast: a daughter of Abraham versus an ox or ass; bound by Satan, not merely by a chain round the neck ; for eighteen years, not for a few hours. The contrast the basis of a strong a fortiori argument. The reply is thoroughly in the spirit of Jesus, and the whole incident, though peculiar to Lk., is a credible reminiscence of His ministry; whether placed in its true historical setting is a matter of minor moment.—Ver. 17. The religious leaders and the people behave according to their character ; the former ashamed, not ae