2694 2695 2696weakness!" <strong>13</strong>:<strong>13</strong> And he placed the hands on her. And immediately she was made2697 2698 2699erect; and she was glorifying the God.2692(...continued)VIhsou/j, omitting the next two words, by Bezae, the Old Latin Manuscript e and a few manuscriptsof the Sahidic Coptic. These two words, "the Jesus," are omitted by P45, the Old LatinManuscripts b and i, and the last half of the phrase is retained in the text, "called to and." Neitherof these two variant readings changes the meaning of the original text, which is obviously "wordy."2693The preposition avpo, "from," is interpolated into the original text at this point bySinaiticus, Alexandrinus, Bezae, Minuscules 33, 892 and a few other Greek manuscripts. Theinterpolated word does not alter the meaning of the story, and is in fact unnecessary.2694Jesus "pronounces her cured: the perfect passive indicative avpole,lusai, 'you havebeen released,' emphasizes the total and permanent nature of the healing–compare 5:20 and7:48 for similar uses of the perfect passive verb avfe,wntai, "(missings-of-the-mark) have beenforgiven." Fitzmyer holds that this is an example of the "theological passive," implying that Godhas released her from her condition.2695We have translated the text by "he placed the hands upon her," because of the verbevpe,qhken, which has the preposition evpi, prefixed to the verb. The preposition is interpolated atthis point by P75, Theta and a few other Greek manuscripts, to make it even clearer that this iswhat is meant. The interpolation is unnecessary, but does serve to enhance the original text. ForJesus' "placing hands upon" (<strong>13</strong>:<strong>13</strong>) compare <strong>Luke</strong> 4:40; 5:<strong>13</strong> and 8:54.2696The adverb paracrh/ma, "immediately," occurs some 18 times in the Greek NewTestament, and 16 of those occurrences are in <strong>Luke</strong> I Acts, especially in descriptions ofreactions to miraculous acts of Jesus in <strong>Luke</strong>--see 4:39; 5:25; 8:44, 47, 55; <strong>13</strong>:<strong>13</strong> (here); 18:43;in Acts see 3:7; 5:10; 12:23; <strong>13</strong>:11; 16:26, 33; elsewhere only in Matthew 21:19, 20. Theadverb occurs 20 times in the LXX.2697Marshall holds that the action of Jesus in laying his hands on the woman should beunderstood as accompanying the words that he has just been described as speaking--followingwhich there is immediate healing. (P.558) Here again <strong>Luke</strong> uses the passive form of a verb,avnwrqw,qh, "she was straightened up," which Fitzmyer thinks is a "theological passive," i.e.,meaning by God. Compare footnote 2694.2698 rdThe 3 person singular imperfect indicative active verb evdo,xazen, "she was glorifying," isrdchanged to the 3 person singular aorist indicative active verb, evdo,xasen, "she glorified," byP45, Bezae, Minuscule 2542 and the Bohairic Coptic (in part). The variant reading slightlychanges the meaning of the original text, making the woman's glorifying God a singular event,rather than a continuing event. But this is not a very significant change.2699Marshall comments that "The praising of God by the healed person is a motif not foundin the similar stories in 6:10; 14:4, but is found in Acts 3:8-9..." (P.558) We think Marshall has(continued...)1283
2700<strong>13</strong>:14 But then the gathering-place ruler, answering–being angry that the Jesus healed2701on the Day-of-Rest--was saying to the crowd that "There are six days in which it is necessary2702 2703to work; on them, therefore, coming, be healed--and not on the Day of the Rest-Day!"2699(...continued)overlooked <strong>Luke</strong> 5:25-26, where not only does the healed man glorify God, but also theobservers. Fitzmyer comments that "God's salvific bounty, manifested to her through Jesus'words and deed, elicits from her the praise of him who is the source of her benefaction." (2, p.10<strong>13</strong>)Much of the worship reflected in the biblical materials is rooted in just such experiences, forexample the "Song of Moses" following the deliverance at the Sea of Reeds (Exodus 15), thesong of Deborah (Judges 5) and the song of Hanna (1 Samuel 2:1-10). Many of the Psalms arerooted in like experiences. It is when we humans recognize the saving, healing power of God inour own lives that our hearts well up with praise, "glorifying" God.2700For the occurrences of this noun, avrcisuna,gwgoj in the Greek New Testament (it doesnot occur in the LXX), see Mark 5:22, 35, 36, 38; <strong>Luke</strong> 8:49; <strong>13</strong>:14 (here), 15; Acts 18:8 and 17.Nolland comments that "It fits with his role that he should be concerned about a disturbance of theorder of worship. Concern about healing on the sabbath has been an issue already at 6:6-11."(2, p. 724)2701Marshall comments that "The ruler is indignant avganaktw/n, present active participle, acontinuing state] at the breaking of the Sabbath by Jesus, but he hesitates to attack him to hisface and instead makes a comment [or should we say, 'gives a warning'] to the crowd." (P. 558)2702The dative plural pronoun auvtai/j, "('in' or 'on') them,” is read by P45, P75, Sinaiticus,Alexandrinus, Vaticanus, L, N, W, Psi, Uncial Manuscript 070, Families 1 and <strong>13</strong> ofMinuscules, Minuscules 579, 892 and some other Greek manuscripts. It is changed to tau,taij,"('in' or 'on') these," by Bezae, Theta and the "Majority Text." The variant reading does notchange the meaning of <strong>Luke</strong>.2703The phrase used by <strong>Luke</strong> here, th/| h`me,ra| tou/ sabba,tou, literally “on the day of theDay-of-Rest," is found elsewhere at 2 Esdras 20:32; 23:15, 17, 19, 22; Psalm 91:1 (Greekenumeration, Psalm 90 in English, in a title not given in the English <strong>Bible</strong>); 2 Maccabees 5:25(the much more common phrase in the LXX is th/| h`me,ra| tw/n sabbatw/n); <strong>Luke</strong> <strong>13</strong>:14, 16; 14:5and John 19:31. Greek writers were unfamiliar with the Hebrew tB"v;, shabbath, and differedover whether to treat it as a singular or a plural. <strong>Luke</strong> uses both the plural form and the singularform.The words of the ruler of the gathering-place are echoes of Exodus 20:9-10 [andDeuteronomy 5:<strong>13</strong>-14], e]x h`me,raj evrga/| kai. poih,seij pa,nta ta. e;rga sou th/| de. h`me,ra| th/|(continued...)1284
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118:11 ynIWb+b's.-~g: ynIWBïs;`~l;
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118:16 hm'_meAr hw"hy> â !ymiäy>`
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I will enter them; I will give than
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118:23 taZO= ht'y>h"å hw"hy> â ta
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~yti_bo[]B; gx;î-Wrs.ai`x;Be(z>Mih