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XIV. 1. ΚΑΙ ἐγένετο ἐν τῷ ἐλθεῖν αὐτὸν eis οἶκόν τινος τῶν
ἀρχόντων τῶν Φαρισαίων σαββάτω φαγεῖν ἄρτον, καὶ αὐτοὶ ἦσαν
παρατηρούµενοι αὐτόν.
2. καὶ ἰδού, ἄνθρωπός τις ἦν ὑδρωπικὸς
ἔμπροσθεν αὐτοῦ: 3. καὶ ἀποκριθεὶς 6 ᾿Ιησοῦς εἶπε πρὸς τοὺς
νομικοὺς καὶ Φαρισαίους, λέγων, “Ei! ἔξεστι τῷ σαββάτῳ θερα-
πεύειν 2;
καὶ ἀπέλυσε.
4. Οἱ δὲ ἠσύχασαν. καὶ ἐπιλαβόμενος ἰάσατο αὐτόν, 5. καὶ ἀποκριθεὶς * πρὸς αὐτοὺς εἶπε, “Tivos ὑμῶν
ὄνος * ἡ βοῦς eis φρέαρ ἐμπεσεῖταιὸ καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν
ἐν τῇ ὃ ἡμέρᾳ τοῦ σαββάτου ; ” αὐτῷ 7 πρὸς ταῦτα.
1SSBDL 5ο omit εν,
6. Καὶ οὔκ ἴσχυσαν ἀνταποκριθῆναι
ΣΜΝΡΒΡΙ, 1, 13, 69 al. codd. Lat. vet..add η ov after θεραπενειν (Tisch., W.H.).
3 BDL omit αποκριθεις.
4 For ovos (SLX 1, 33) B al. have wos. Vide below.
three: νιος η βους η ovos (Baethgen). ὄπεσειται in SABL 1, 13, 69 al. δ Omit τη NB.
extracted from the parabolic speeches, vv. 7-24 (Holtzmann, H. Ο.).--ἀρχόντων τ. Φ., the house is described as that of one of the rulers of the Pharisees, an inexact expression, as the Pharisees as such had no rulers, being all on a level. Omitting the article before ap. (as in B) we might take this word as in apposition and render: one of the rulers, Pharisees ; tulers meaning the Sanhedrists, and Pharisees denoting their religious tendency (so Grotius, who therefore thinks the scene was in Jerusalem).— σαββάτῳ Φαγεῖν ἄρτον: feasting on Sabbath was common among the Jews, ex pietate et religione (Lightfoot), but the dishes were cold, cooked the day before. ---καὶ, introducing the apodosis, and the main fact the suspicious observation of Jesus by those present at the meal (αὐτοὶ). Altogether a strange situation : Jesus the guest of a great man among the Pharisees, as if held in honour, yet there to be watched rather than treated as a friend; simple-hearted geniality on one side, insincerity on the other.
Vv. 2-6. ὑδρωπικὸς (ὕδρωψ): here only in N.T., asolitary instance of this disease among the healing acts of Jesus. Nocon- ceivable reason for its being mentioned except that it was a [αοῖ.--ἔμπροσθεν αὐτοῦ, before Him, 5ο that He could not fail to see him; how there—as guest, as brought by the Pharisees to tempt Jesus, come there of his own motion in hope to be cured, though not asking out
D has προβατον. Syr. cur. has all
7 Omit αντω SBDL minusc.
of reverence for the Sabbath and in fear of its strict guardians (Euthy. Zig.)—not indicated.—Ver. 3. ἀποκριθεὶς: Jesus addresses Himself to the double situa- tion ; on the one hand a sick man dumbly appealing for help, on the other jealous religionists aware of His free habit and expecting eccentric speech and action open to censure.—égeorvv, etc.: first He asks a question as to the legality of Sabbatic healing in a tone which amounts to an affirmative assertion, allowed to pass uncontradicted (ἠσύχασαν); then He proceeds to answer His own question by healing the man (ver. 4), and finally He offers an apology for the act.—Ver. 5. τίνος ὑμῶν, etc.: an awkward Hebraistic construction for τίς ὑμῶν οὗ, etc.—vids ἢ Bots, a son or (even) an ox, in either case, certainly in the former, natural instinct would be too strong for artificial Sabbatic rules.—opéap, a well, or cistern, an illustration as apt to the nature of the malady as that of the ox loosed from the stall in xiii. 15 (οἀεῖ).---εὐθέως, at once,
unhesitatingly, without thought of Sabbath rules. The emphasis lies on this word.—Ver. 6. οὐκ ic. ἄντα-
ποκριθῆναι (again in Rom. ix. 20): silenced but of course not convinced. The difference in the way of thinking too great to be overcome in a moment. Luke has three Sabbath cures. The present one has no very distinctive features. The accumulation may point to a desire to help weak Christians to