rwp@Luke:1:46 @{Doth magnify} (\megalunei\). Latin, _magnificat_. Harnack argues that this is also the song of Elisabeth because a few Latin MSS. have it so, but Mary is correct. She draws her material from the O.T. and sings in the noblest strain.
rwp@Luke:1:47 @{Hath rejoiced} (\galliasen\). This is aorist active indicative. Greek tenses do not correspond to those in English. The verb \agallia\ is a Hellenistic word from the old Greek \agall\. It means to exult. See the substantive \agalliasis\ in kjv@Luke:1:14,44|. Mary is not excited like Elisabeth, but breathes a spirit of composed rapture. {My spirit} (\to pneuma mou\). One need not press unduly the difference between "soul" (\psuch\) in verse 46| and "spirit" here. Bruce calls them synonyms in parallel clauses. Vincent argues that the soul is the principle of individuality while the spirit is the point of contact between God and man. It is doubtful, however, if the trichotomous theory of man (body, soul, and spirit) is to be insisted on. It is certain that we have an inner spiritual nature for which various words are used in kjv@Mark:12:30|. Even the distinction between intellect, emotions, and will is challenged by some psychologists. {God my Saviour} (\ti thei ti sotri mou\). Article with each substantive. God is called Saviour in the O.T. (Deuteronomy:32:15, kjv@Psalms:24:5; 95:1|).
rwp@Luke:1:48 @{The low estate} (\tn tapeinsin\). The bride of a carpenter and yet to be the mother of the Messiah. Literal sense here as in 1:52|. {Shall call me blessed} (\makariousin me\). So-called Attic future of an old verb, to felicitate. Elisabeth had already given her a beatitude (\makaria\, 1:45|). Another occurs in 11:27|. But this is a very different thing from the worship of Mary (Mariolatry) by Roman Catholics. See my _The Mother of Jesus: Her Problems and Her Glory_.
rwp@Luke:1:51 @{Showed strength} (\epoisen kratos\). "Made might" (Wycliff). A Hebrew conception as in kjv@Psalms:118:15|. Plummer notes six aorist indicatives in this sentence (51-63|), neither corresponding to our English idiom, which translates here by "hath" each time. {Imagination} (\dianoii\). Intellectual insight, moral understanding.
rwp@Luke:1:52 @{Princes} (\dunastas\). Our word dynasty is from this word. It comes from \dunamai\, to be able.
rwp@Luke:1:54 @{Hath holpen} (\antelabeto\). Second aorist middle indicative. A very common verb. It means to lay hold of with a view to help or succour. {Servant} (\paidos\). Here it means "servant," not "son" or "child," its usual meaning.
rwp@Luke:1:58 @{Had magnified} (\emegalunen\). Aorist active indicative. Same verb as in verse 46|. {Rejoiced with her} (\sunechairon auti\). Imperfect tense and pictures the continual joy of the neighbours, accented also by \sun-\ (cf. kjv@Phillipians:2:18|) in its mutual aspect.
rwp@Luke:1:59 @{Would have called} (\ekaloun\). Conative imperfect, tried to call.
rwp@Luke:1:62 @{Made signs} (\eneneuon\). Imperfect tense, repeated action as usual when making signs. In 1:22| the verb used of Zacharias is \dianeun\. {What he would have him called} (\to ti an theloi kaleisthai auto\). Note article \to\ with the indirect question, accusative of general reference. The optative with \an\ is here because it was used in the direct question (cf. kjv@Acts:17:18|), and is simply retained in the indirect. {What would he wish him to be called?} ({if he could speak}), a conclusion of the fourth-class condition.
rwp@Luke:1:63 @{Tablet} (\pinakidion\). Diminutive of \pinakis\. In Aristotle and the papyri for writing tablet, probably covered with wax. Sometimes it was a little table, like Shakespeare's "the table of my memory" (Hamlet, i.5). It was used also of a physician's note-book. {Wrote, saying} (\egrapsen legn\). Hebrew way of speaking (2Kings:10:6|).
rwp@Luke:1:64 @{Immediately} (\parachrma\). Nineteen times in the N.T., seventeen in Luke. {Opened} (\aneichth\). First aorist passive indicative with double augment. The verb suits "mouth," but not "tongue" (\glssa\). It is thus a zeugma with tongue. Loosed or some such verb to be supplied.
rwp@Luke:1:65 @{Fear} (\phobos\). Not terror, but religious awe because of contact with the supernatural as in the case of Zacharias (1:12|). Were noised abroad (\dielaleito\). Imperfect passive. Occurs in Polybius. In the N.T. only here and kjv@Luke:6:11|. It was continuous talk back and forth between (\dia\) the people.
rwp@Luke:1:66 @{What then} (\ti ara\). With all these supernatural happenings they predicted the marvellous career of this child. Note \Ti\, {what}, not \Tis\, {who}. Cf. kjv@Acts:12:18|. {They laid them up} (\ethento\, second aorist middle indicative) as Mary did (2:19|). {The hand of the Lord} (\cheir Kuriou\). Luke's explanation in addition to the supernatural events. The expression occurs only in Luke's writing (Acts:11:21; 13:11|).
rwp@Luke:1:67 @{Prophesied} (\eprophteusen\). Under the guidance of the Holy Spirit. This _Benedictus_ (\Eulogtos\, {Blessed}) of Zacharias (68-79|) may be what is referred to in verse 64| "he began to speak blessing God" (\eulogn\). Nearly every phrase here is found in the O.T. (Psalms and Prophets). He, like Mary, was full of the Holy Spirit and had caught the Messianic message in its highest meaning.
rwp@Luke:1:68 @{Hath visited} (\epeskepsato\). An old Greek word with a Hebraic colouring to look into with a view to help. The papyri have plenty of examples of the verb in the sense of inspecting, examining. {Redemption} (\lutrsin\) here originally referred to political redemption, but with a moral and spiritual basis (verses 75,77|).
rwp@Luke:1:69 @{Horn of salvation} (\keras strias\). A common metaphor in the O.T. (1Samuel:2:10; kjv@2Samuel:23:3|, etc.). It represents strength like the horns of bulls. Cf. Ps. 132:17|.
rwp@Luke:1:70 @{Since the world began} (\ap' ainos\). Better "from of old" (Weymouth, American Revision).
rwp@Luke:1:73 @{The oath which he sware} (\horkon hon mosen\). Antecedent attracted to case of the relative. The oath appears in kjv@Genesis:22:16-18|. The oppression of the Gentiles seems to be in the mind of Zacharias. It is not certain how clearly he grasped the idea of the spiritual Israel as Paul saw it in Galatians and Romans.
rwp@Luke:1:74 @{Delivered} (\rhusthentas\). First aorist passive participle of an old verb, \rhuomai\. The accusative case appears, where the dative could have been used to agree with \hmin\, because of the infinitive \latreuein\ (verse 74|) {to serve} (from {latros}, for hire). But Plato uses the word of service for God so that the bad sense does not always exist.
rwp@Luke:1:75 @{In holiness and righteousness} (\en hosiotti kai dikaiosuni\). Not a usual combination (Ephesians:4:24; kjv@Titus:1:8; kjv@1Thessalonians:2:10|). The Godward and the manward aspects of conduct (Bruce). \Hosios\, the eternal principles of right, \dikaios\, the rule of conduct before men.
rwp@Luke:1:76 @{Yea and thou} (\kai su de\). Direct address to the child with forecast of his life (cf. 1:13-17|). {Prophet} (\prophts\). The word here directly applied to the child. Jesus will later call John a prophet and more than a prophet. {The Lord} (\Kuriou\). Jehovah as in 1:16|.
rwp@Luke:1:77 @{Knowledge of salvation} (\gnsin strias\). "This is the aim and end of the work of the Forerunner" (Plummer).
rwp@Luke:1:78 @{Tender mercy} (\splagchna eleous\). Bowels of mercy literally (1Peter:3:8; kjv@James:3:11|). Revised margin has it, hearts of mercy. {The dayspring from on high} (\anatol ex hupsous\). Literally, rising from on high, like the rising sun or stars (Isaiah:60:19|). The word is used also of a sprouting plant or branch (Jeremiah:23:5; kjv@Zechariah:6:12|), but that does not suit here. {Shall visit} (\epeskepsetai\), correct text, cf. 1:68|.
rwp@Luke:1:79 @{To shine upon} (\epiphnai\). First aorist active infinitive of \epiphain\ (liquid verb). An old verb to give light, to shine upon, like the sun or stars. See also kjv@Acts:27:20; kjv@Titus:2:11; 3:4|. {The shadow of death} (\skii thanatou\). See kjv@Psalms:107:10|, where darkness and shadow of death are combined as here. Cf. also kjv@Isaiah:9:1|. See on ¯Matthew:4:16|. To guide (\tou kateuthnai\). Genitive of the articular infinitive of purpose. The light will enable them in the dark to see how to walk in a straight path that leads to "the way of peace." We are still on that road, but so many stumble for lack of light, men and nations.
rwp@Luke:1:80 @{Grew} (\uxane\). Imperfect active, was growing. {Waxed strong} (\ekrataiouto\). Imperfect again. The child kept growing in strength of body and spirit. {His shewing} (\anadeixes autou\). Here alone in the N.T. It occurs in Plutarch and Polybius. The verb appears in a sacrificial sense. The boy, as he grew, may have gone up to the passover and may have seen the boy Jesus (Luke:2:42-52|), but he would not know that he was to be the Messiah. Songs:these two boys of destiny grew on with the years, the one in the desert hills near Hebron after Zacharias and Elisabeth died, the other, the young Carpenter up in Nazareth, each waiting for "his shewing unto Israel."
rwp@Luke:10:1 @{Appointed} (\anedeixen\). First aorist active indicative of \anadeiknumi\, an old verb, not only common, but in LXX. In the N.T. only here and kjv@Acts:1:24|. Cf. \anadeixis\ in kjv@Luke:1:80|. To show forth, display, proclaim, appoint. {Seventy others} (\heterous hebdomkonta kai\). The "also" (\kai\) and the "others" point back to the mission of the Twelve in Galilee (9:1-6|). Some critics think that Luke has confused this report of a mission in Judea with that in Galilee, but needlessly so. What earthly objection can there be to two similar missions? B D Syr. Cur. and Syr. Sin. have "seventy-two." The seventy elders were counted both ways and the Sanhedrin likewise and the nations of the earth. It is an evenly balanced point. {Two and two} (\ana duo\). For companionship as with the Twelve though kjv@Mark:6:7| has it \duo\ (vernacular idiom). B K have here \ana duo\, a combination of the idiom in kjv@Mark:6:7| and that here. {He himself was about to come} (\mellen autos erchesthai\). Imperfect of \mell\ with present infinitive and note \autos\. Jesus was to follow after and investigate the work done. This was only a temporary appointment and no names are given, but they could cover a deal of territory.
rwp@Luke:10:2 @{Harvest} (\therismos\). Late word for the older \theros\, summer, harvest. The language in this verse is verbatim what we have in kjv@Matthew:9:37,38| to the Twelve. Why not? The need is the same and prayer is the answer in each case. Prayer for preachers is Christ's method for increasing the supply.
rwp@Luke:10:3 @{As lambs} (\hs arnas\). Here again the same language as that in kjv@Matthew:10:16| except that there "sheep" (\probata\) appears instead of "lambs." Pathetic picture of the risks of missionaries for Christ. They take their life in their hands.
rwp@Luke:10:4 @{Purse} (\ballantion\). Old word for money-bag, sometimes a javelin as if from \ball\. Only in Luke in the N.T. (10:4; 12:33; 22:35ff.|). See kjv@Luke:9:3; kjv@Mark:6:7f.; kjv@Matthew:10:9f.| for the other similar items. {Salute no man on the way} (\mdena kata tn hodon aspassthe\). First aorist (ingressive) middle subjunctive with \mdena\. The peril of such wayside salutations was palaver and delay. The King's business required haste. Elisha's servant was not to tarry for salutations or salaams (2Kings:4:29|). These oriental greetings were tedious, complicated, and often meddlesome if others were present or engaged in a bargain.
rwp@Luke:10:5 @{First say} (\prton legete\). Say first. The adverb \prton\ can be construed with "enter" (\eiselthte\), but probably with \legete\ is right. The word spoken is the usual oriental salutation.
rwp@Luke:10:6 @{A son of peace} (\huios eirns\). A Hebraism, though some examples occur in the vernacular _Koin_ papyri. It means one inclined to peace, describing the head of the household. {Shall rest} (\epanapasetai\). Second future passive of \epanapau\, a late double compound (\epi, ana\) of the common verb \pau\. {It shall turn to you again} (\eph' hums anakampsei\). Common verb \anakampt\, to bend back, return. The peace in that case will bend back with blessing upon the one who spoke it.
rwp@Luke:10:7 @{In that same house} (\en auti ti oikii\). Literally, in the house itself, not "in the same house" (\en ti auti oikii\), a different construction. A free rendering of the common Lukan idiom is, "in that very house." {Eating} (\esthontes\). An old poetic verb \esth\ for \esthi\ that survives in late Greek. {Such things as they give} (\ta par' autn\). "The things from them." {For the labourer is worthy of his hire} (\axios gar ho ergats tou misthou autou\). In kjv@Matthew:10:10| we have \ts trophs autou\ (his food). kjv@1Timothy:5:18| has this saying quoted as scripture. That is not impossible if Luke wrote by A.D. 62. Paul there however may quote only kjv@Deuteronomy:25:4| as scripture and get this quotation either from kjv@Luke:10:7| or from a proverbial saying of Jesus. It is certainly not a real objection against the Pauline authorship of First Timothy. {Go not from house to house} (\m metabainete ex oikias eis oikian\). As a habit, \m\ and the present imperative, and so avoid waste of time with such rounds of invitations as would come.
rwp@Luke:10:8 @{Such things as are set before you} (\ta paratithemena humin\). The things placed before you from time to time (present passive participle, repetition). Every preacher needs this lesson of common politeness. These directions may seem perfunctory and even commonplace, but every teacher of young preachers knows how necessary they are. Hence they were given both to the Twelve and to the Seventy.
rwp@Luke:10:10 @{Into the streets thereof} (\eis tas plateias auts\). Out of the inhospitable houses into the broad open streets.
rwp@Luke:10:11 @{Even the dust} (\kai ton koniorton\). Old word from \konis\, dust, and \ornumi\, to stir up. We have seen it already in kjv@Matthew:10:14; kjv@Luke:9:5|. Dust is a plague in the east. Shake off even that. {Cleaveth} (\kollthenta\). First aorist passive participle of \kolla\, to cling as dust and mud do to shoes. Hence the orientals took off the sandals on entering a house. {We wipe off} (\apomassometha\). Middle voice of an old verb \apomass\, to rub off with the hands. Nowhere else in the N.T. But \ekmass\, occurs in kjv@Luke:7:38,44|. {Against you} (\Humin\). Fine example of the dative of disadvantage (the case of personal interest, the dative).
rwp@Luke:10:12 @{More tolerable} (\anektoteron\). Comparative of the verbal adjective \anektos\ from \anechomai\. An old adjective, but only the comparative in the N.T. and in this phrase (Matthew:10:15; 11:22,24; kjv@Luke:10:12,14|).
rwp@Luke:10:13 @{Would have repented} (\an metenosan\). Conclusion (apodosis) of second-class condition, determined as unfulfilled. {Long ago} (\palai\). Implies a considerable ministry in these cities of which we are not told. Chorazin not mentioned save here and kjv@Matthew:11:21|. Perhaps \Karzeh\ near Tell Hum (Capernaum). {Sitting in sackcloth and ashes} (\en sakki kai spodoi kathmenoi\). Pictorial and graphic. The \sakkos\ (sackcloth) was dark coarse cloth made of goat's hair and worn by penitents, mourners, suppliants. It is a Hebrew word, _sag_. The rough cloth was used for sacks or bags. To cover oneself with ashes was a mode of punishment as well as of voluntary humiliation.
rwp@Luke:10:15 @{Shalt thou be exalted?} (\m hupsthsi;\). \M\ expects the answer No. The verb is future passive indicative second singular of \hupso\, to lift up, a late verb from \hupsos\, height. It is used by Jesus of the Cross (John:12:32|). {Unto Hades} (\hes Haidou\). See on ¯Matthew:16:18| for this word which is here in contrast to Heaven as in kjv@Isaiah:14:13-15|. Hades is not Gehenna. "The desolation of the whole neighbourhood, and the difficulty of identifying even the site of these flourishing towns, is part of the fulfilment of this prophecy" (Plummer). Ragg notes the omission of Nazareth from this list of cities of neglected privilege and opportunity. "Is it the tender memories of boyhood that keep from His lips the name of the arch-rejector (4:28| sqq.) Nazareth?"
rwp@Luke:10:16 @{Rejecteth him that sent me} (\athetei ton aposteilanta me\). These solemn words form a fit close for this discourse to the Seventy. The fate of Chorazin, Bethsaida, Capernaum will befall those who set aside (\a\ privative and \thete\, from \tithmi\) the mission and message of these messengers of Christ. See this verb used in 7:30| of the attitude of the scribes and Pharisees toward John and Jesus. It is this thought that makes it so grave a responsibility to be co-workers with Christ, high privilege as it is (John:9:4|).
rwp@Luke:10:17 @{Returned with joy} (\hupestrepsan meta charas\). They had profited by the directions of Jesus. Joy overflows their faces and their words. {Even the demons} (\kai ta daimonia\). This was a real test. The Twelve had been expressly endowed with this power when they were sent out (Luke:9:1|), but the Seventy were only told to heal the sick (10:9|). It was better than they expected. The Gospel worked wonders and they were happy. The demons were merely one sign of the conflict between Christ and Satan. Every preacher has to grapple with demons in his work. {Are subject} (\hupotassetai\). Present passive indicative (repetition).
rwp@Luke:10:18 @{I beheld Satan fallen} (\etheroun ton Satann pesonta\). Imperfect active (I was beholding) and second aorist (constative) active participle of \pipt\ (not {fallen}, \peptkota\, perfect active participle, nor {falling}, \piptonta\, present active participle, but {fall}, \pesonta\). As a flash of lightning out of heaven, quick and startling, so the victory of the Seventy over the demons, the agents of Satan, forecast his downfall and Jesus in vision pictured it as a flash of lightning.
rwp@Luke:10:19 @{And over all the power of the enemy} (\kai epi psan tn dunamin tou echthrou\). This is the heart of "the authority" (\tn exousian\) here given by Jesus which is far beyond their expectations. The victory over demons was one phase of it. The power to tread upon serpents is repeated in kjv@Mark:16:18| (the Appendix) and exemplified in Paul's case in Malta (Acts:28:3-5|). But protection from physical harm is not the main point in this struggle with Satan "the enemy" (Matthew:13:25; kjv@Romans:16:20; kjv@1Peter:5:8|). {Nothing shall in any wise hurt you} (\ouden hums ou m adiksei\). Text has future active indicative, while some MSS. read \adiksi\, aorist active subjunctive of \adike\, common verb from \adikos\ (\a\ privative and \dikos\), to suffer wrong, to do wrong. The triple negative here is very strong. Certainly Jesus does not mean this promise to create presumption or foolhardiness for he repelled the enemy's suggestion on the pinnacle of the temple.
rwp@Luke:10:20 @{Are written} (\engegraptai\). Perfect passive indicative, state of completion, stand written, enrolled or engraved, from \engraph\, common verb. "As citizens possessing the full privileges of the commonwealth" (Plummer).
rwp@Luke:10:21 @{In that same hour} (\en auti ti hri\). Literally, "at the hour itself," almost a demonstrative use of \autos\ (Robertson, _Grammar_, p. 686) and in Luke alone in the N.T. (2:38; 10:21; 12:12; 20:19|). kjv@Matthew:11:25| uses the demonstrative here, "at that time" (\en ekeini ti kairi\). {Rejoiced in the Holy Spirit} (\galliasato ti pneumati ti hagii\). First aorist middle of the late verb \agallia\ for \agall\, to exult. Always in the middle in the N.T. save kjv@Luke:1:47| in Mary's _Magnificat_. This holy joy of Jesus was directly due to the Holy Spirit. It is joy in the work of his followers, their victories over Satan, and is akin to the joy felt by Jesus in kjv@John:4:32-38| when the vision of the harvest of the world stirred his heart. The rest of this verse is precisely like kjv@Matthew:11:25f.|, a peculiarly Johannine passage in Matthew and Luke, but not in Mark, and so from Q (the Logia of Jesus). It has disturbed critics who are unwilling to admit the Johannine style and type of teaching as genuine, but here it is. See on Matthew for discussion. "That God had proved his independence of the human intellect is a matter for thankfulness. Intellectual gifts, so far from being necessary, are often a hindrance" (Plummer).
rwp@Luke:10:22 @{Knoweth who the Son is} (\ginskei tis estin ho huios\). Knows by experience, \ginskei\. Here kjv@Matthew:11:27| has \epiginskei\ (fully knows) and simply \ton huion\ (the Son) instead of the "who" (\tis\) clause. Songs:also in "who the Father is" (\tis estin ho pater\). But the same use and contrast of "the Father," "the Son." in both Matthew and Luke, "an aerolite from the Johannean heaven" (Hase). No sane criticism can get rid of this Johannine bit in these Gospels written long before the Fourth Gospel was composed. We are dealing here with the oldest known document about Christ (the Logia) and the picture is that drawn in the Fourth Gospel (see my _The Christ of the Logia_). It is idle to try to whittle away by fantastic exegesis the high claims made by Jesus in this passage. It is an ecstatic prayer in the presence of the Seventy under the rapture of the Holy Spirit on terms of perfect equality and understanding between the Father and the Son in the tone of the priestly prayer in kjv@John:17|. We are justified in saying that this prayer of supreme Fellowship with the Father in contemplation of final victory over Satan gives us a glimpse of the prayers with the Father when the Son spent whole nights on the mountain alone with the Father. Here is the Messianic consciousness in complete control and with perfect confidence in the outcome. Here as in kjv@Matthew:11:27| by the use of {willeth to reveal him} (\boultai apokalupsai\). The Son claims the power to reveal the Father "to whomsoever he wills" (\hi an boultai\, indefinite relative and present subjunctive of \boulomai\, to will, not the future indicative). This is divine sovereignty most assuredly. Human free agency is also true, but it is full divine sovereignty in salvation that is here claimed along with possession (\paredoth\, timeless aorist passive indicative) of all power from the Father. Let that supreme claim stand.
rwp@Luke:10:23 @{Turning to the disciples} (\strapheis pros tous mathtas\). Second aorist passive of \streph\ as in 9:55|. The prayer was a soliloquy though uttered in the presence of the Seventy on their return. Now Jesus turned and spoke "privately" or to the disciples (the Twelve, apparently), whether on this same occasion or a bit later. {Blessed} (\makarioi\). A beatitude, the same adjective as in kjv@Matthew:5:3-11|. A beatitude of privilege very much like that in kjv@Matthew:5:13-16|. Jesus often repeated his sayings.
rwp@Luke:10:24 @{Which ye see} (\ha humeis blepete\). The expression of \humeis\ makes "ye" very emphatic in contrast with the prophets and kings of former days.
rwp@Luke:10:25 @{And tempted him} (\ekpeirazn auton\). Present active participle, conative idea, trying to tempt him. There is no "and" in the Greek. He "stood up (\anest\, ingressive second aorist active) trying to tempt him." \Peiraz\ is a late form of \peira\ and \ekpeiraz\ apparently only in the LXX, and N.T. (quoted by Jesus from kjv@Deuteronomy:6:16| in kjv@Matthew:4:7; kjv@Luke:4:12| against Satan). Here and kjv@1Corinthians:10:9|. The spirit of this lawyer was evil. He wanted to entrap Jesus if possible. {What shall I do to inherit eternal life?} (\Ti poisas zn ainiou klronoms;\). Literally, "By doing what shall I inherit eternal life?" Note the emphasis on "doing" (\poisas\). The form of his question shows a wrong idea as to how to get it. {Eternal life} (\zn ainion\) is endless life as in John's Gospel (John:16:9; 18:18,30|) and in kjv@Matthew:25:46|, which see.
rwp@Luke:10:26 @{How readest thou?} (\ps anaginskeis;\). As a lawyer it was his business to know the facts in the law and the proper interpretation of the law. See on ¯Luke:7:30| about \nomikos\ (lawyer). The rabbis had a formula, "What readest thou?"
rwp@Luke:10:27 @{And he answering} (\ho de apokritheis\). First aorist participle, no longer passive in idea. The lawyer's answer is first from the _Shema_ (Deuteronomy:6:3; 11:13|) which was written on the phylacteries. The second part is from kjv@Leviticus:19:18| and shows that the lawyer knew the law. At a later time Jesus himself in the temple gives a like summary of the law to a lawyer (Mark:12:28-34; kjv@Matthew:22:34-40|) who wanted to catch Jesus by his question. There is no difficulty in the two incidents. God is to be loved with all of man's four powers (heart, soul, strength, mind) here as in kjv@Mark:12:30|.
rwp@Luke:10:28 @{Thou hast answered right} (\orths apekriths\). First aorist passive indicative second singular with the adverb \orths\. The answer was correct so far as the words went. In kjv@Mark:12:34| Jesus commends the scribe for agreeing to his interpretation of the first and the second commandments. That scribe was "not far from the kingdom of God," but this lawyer was "tempting" Jesus. {Do this and thou shalt live} (\touto poiei kai zsi\). Present imperative (keep on doing this forever) and the future indicative middle as a natural result. There was only one trouble with the lawyer's answer. No one ever did or ever can "do" what the law lays down towards God and man always. To slip once is to fail. Songs:Jesus put the problem squarely up to the lawyer who wanted to know {by doing what}. Of course, if he kept the law {perfectly always}, he would inherit eternal life.
rwp@Luke:10:29 @{Desiring to justify himself} (\theln dikaisai heauton\). The lawyer saw at once that he had convicted himself of asking a question that he already knew. In his embarrassment he asks another question to show that he did have some point at first: {And who is my neighbour?} (\kai tis estin mou plsion;\). The Jews split hairs over this question and excluded from "neighbour" Gentiles and especially Samaritans. Songs:here was his loop-hole. A neighbour is a nigh dweller to one, but the Jews made racial exceptions as many, alas, do today. The word \plsion\ here is an adverb (neuter of the adjective \plsios\) meaning \ho plsion n\ (the one who is near), but \n\ was usually not expressed and the adverb is here used as if a substantive.
rwp@Luke:10:30 @{Made answer} (\hupolabn\). Second aorist active participle of \hupolamban\ (see 7:43|), to take up literally, and then in thought and speech, old verb, but in this sense of interrupting in talk only in the N.T. {Was going down} (\katebainen\). Imperfect active describing the journey. {Fell among robbers} (\listais periepesen\). Second aorist ingressive active indicative of \peripipt\, old verb with associative instrumental case, to fall among and to be encompassed by (\peri\, around), to be surrounded by robbers. A common experience to this day on the road to Jericho. The Romans placed a fort on this "red and bloody way." These were bandits, not petty thieves. {Stripped} (\ekdusantes\). Of his clothing as well as of his money, the meanest sort of robbers. {Beat him} (\plgas epithentes\). Second aorist active participle of \epitithmi\, a common verb. Literally, "placing strokes or blows" (\plgas\, plagues) upon him. See kjv@Luke:12:48; kjv@Acts:16:23; kjv@Revelation:15:1,6,8| for "plagues." {Half-dead} (\hmithan\). Late word from \hmi\, half, and \thnsk\, to die. Only here in the N.T. Vivid picture of the robbery.
rwp@Luke:10:31 @{By chance} (\kata sugkurian\). Here only in the N.T., meaning rather, "by way of coincidence." It is a rare word elsewhere and in late writers like Hippocrates. It is from the verb \sugkure\, though \sugkursis\ is more common. {Was going down} (\katebainen\). Imperfect active as in verse 30|. Passed by on the other side (\antiparlthen\). Second aorist active indicative of \antiparerchomai\, a late double compound here (verses 31,32|) only in the N.T., but in the papyri and late writers. It is the ingressive aorist (\lthen\), came alongside (\para\), and then he stepped over to the opposite side (\anti\) of the road to avoid ceremonial contamination with a stranger. A vivid and powerful picture of the vice of Jewish ceremonial cleanliness at the cost of moral principle and duty. The Levite in verse 32| behaved precisely as the priest had done and for the same reason.
rwp@Luke:10:33 @{A certain Samaritan} (\Samareits de tis\). Of all men in the world to do a neighbourly act! {As he journeyed} (\hodeun\). Making his way. {Came where he was} (\lthen kat' auton\). Literally, "came down upon him." He did not sidestep or dodge him, but had compassion on him.
rwp@Luke:10:34 @{Bound up his wounds} (\katedsen ta traumata\). First aorist active indicative of \katade\, old verb, but here only in the N.T. The verb means "bound down." We say "bind up." Medical detail that interested Luke. The word for "wounds" (\traumata\) here only in the N.T. {Pouring on them oil and wine} (\epichen elaion kai oinon\). Old verb again, but here only in the N.T. Oil and wine were household remedies even for wounds (soothing oil, antiseptic alcohol). Hippocrates prescribed for ulcers: "Bind with soft wool, and sprinkle with wine and oil." {Set him} (\epibibasas\). An old verb \epibibaz\ (\epi\, \bibaz\), to cause to mount. In the N.T. only here and kjv@Acts:19:35; 23:24|, common in LXX. {Beast} (\ktnos\). Old word from \ktaomai\, to acquire, and so property (\ktma\) especially cattle or any beast of burden. {An inn} (\pandocheion\). The old Attic form was \pandokeion\ (from \pan\, all, and \dechomai\, to receive). A public place for receiving all comers and a more pretentious caravanserai than a \kataluma\ like that in kjv@Luke:2:7|. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho.
rwp@Luke:10:35 @{On the morrow} (\epi tn aurion\). Towards the morrow as in kjv@Acts:4:5|. (Cf. also kjv@Acts:3:1|). Syriac Sinaitic has it "at dawn of the day." An unusual use of \epi\. {Took out} (\ekbaln\). Second aorist active participle of \ekball\. It could mean, "fling out," but probably only means "drew out." Common verb. {Two pence} (\duo dnaria\). About thirty-five cents, but worth more in purchasing power. {To the host} (\ti pandochei\). The innkeeper. Here only in the N.T. {Whatsoever thou spendest more} (\hoti an prosdapansis\). Indefinite relative clause with \an\ and the aorist active subjunctive of \prosdapana\, to spend besides (\pros\), a late verb for the common \prosanalisk\ and here only in the N.T. {I will repay} (\ego apods\). Emphatic. What he had paid was merely by way of pledge. He was a man of his word and known to the innkeeper as reliable. {When I come back again} (\en ti epanerchesthai me\). Luke's favourite idiom of \en\ and the articular infinitive with accusative of general reference. Double compound verb \epanerchomai\.
rwp@Luke:10:36 @{Proved neighbour to him that fell} (\plsion gegonenai tou empesontos\). Second perfect infinitive of \ginomai\ and second aorist active participle of \empipt\. Objective genitive, became neighbour to the one, etc. Jesus has changed the lawyer's standpoint and has put it up to him to decide which of "these three" (\toutn tn trin\, priest, Levite, Samaritan) acted like a neighbour to the wounded man.
rwp@Luke:10:37 @{On him} (\met' autou\). With him, more exactly. The lawyer saw the point and gave the correct answer, but he gulped at the word "Samaritan" and refused to say that. {Do thou} (\su poiei\). Emphasis on "thou." Would this Jewish lawyer act the neighbour to a Samaritan? This parable of the Good Samaritan has built the world's hospitals and, if understood and practised, will remove race prejudice, national hatred and war, class jealousy.
rwp@Luke:10:38 @{Now as they went on their way} (\n de ti poreuesthai autous\). Luke's favourite temporal clause again as in verse 35|. {Received him into her house} (\hupedexato auton eis tn oikian\). Aorist middle indicative of \hupodechomai\, an old verb to welcome as a guest (in the N.T. only here and kjv@Luke:19:6; kjv@Acts:17:7; kjv@James:2:25|). Martha is clearly the mistress of the home and is probably the elder sister. There is no evidence that she was the wife of Simon the leper (John:12:1f.|). It is curious that in an old cemetery at Bethany the names of Martha, Eleazar, and Simon have been found.
rwp@Luke:10:39 @{Which also sat} (\h kai parakathestheisa\). First aorist passive participle of \parakathezomai\, an old verb, but only here in the N.T. It means to sit beside (\para\) and \pros\ means right in front of the feet of Jesus. It is not clear what the point is in \kai\ here. It may mean that Martha loved to sit here also as well as Mary. {Heard} (\kouen\). Imperfect active. She took her seat by the feet of Jesus and went on listening to his talk.
rwp@Luke:10:40 @{Was cumbered} (\periespto\). Imperfect passive of \perispa\, an old verb with vivid metaphor, to draw around. One has sometimes seen women whose faces are literally drawn round with anxiety, with a permanent twist, distracted in mind and in looks. {She came up to him} (\epistsa\). Second aorist active participle of \ephistmi\, an old verb to place upon, but in the N.T. only in the middle voice or the intransitive tenses of the active (perfect and second aorist as here). It is the ingressive aorist here and really means. stepping up to or bursting in or upon Jesus. It is an explosive act as is the speech of Martha. {Dost thou not care} (\ou melei soi\). This was a reproach to Jesus for monopolizing Mary to Martha's hurt. {Did leave me} (\me kateleipen\). Imperfect active, she kept on leaving me. {Bid her} (\eipon auti\). Late form instead of \eipe\, second aorist active imperative, common in the papyri. Martha feels that Jesus is the key to Mary's help. {That she help me} (\hina moi sunantilabtai\). Sub-final use of \hina\ with second aorist middle subjunctive of \sunantilambanomai\, a double compound verb (\sun\, with, \anti\, at her end of the line, and \lambanomai\, middle voice of \lamban\, to take hold), a late compound appearing in the LXX, Diodorus and Josephus. Deissmann (_Light from the Ancient East_, p. 87) finds it in many widely scattered inscriptions "throughout the whole extent of the Hellenistic world of the Mediterranean." It appears only twice in the N.T. (here and kjv@Romans:8:26|). It is a beautiful word, to take hold oneself (middle voice) at his end of the task (\anti\) together with (\sun\) one.
rwp@Luke:10:41 @{Art anxious} (\merimnis\). An old verb for worry and anxiety from \meriz\ (\meris\, part) to be divided, distracted. Jesus had warned against this in the Sermon on the Mount (Matthew:6:25,28,31,34|. See also kjv@Luke:12:11,22,26|). {And troubled} (\kai thorubazi\). From \thorubazomai\, a verb found nowhere else so far. Many MSS. here have the usual form \turbazi\, from \turbaz\. Apparently from \thorubos\, a common enough word for tumult. Martha had both inward anxiety and outward agitation. {But one thing is needful} (\henos de estin chreia\). This is the reading of A C and may be correct. A few manuscripts have: "There is need of few things." Aleph B L (and Westcott and Hort) have: "There is need of few things or one," which seems like a conflate reading though the readings are all old. See Robertson, _Introduction to Textual Criticism of the N.T._, p. 190. Jesus seems to say to Martha that only one dish was really necessary for the meal instead of the "many" about which she was so anxious.
rwp@Luke:10:42 @{The good portion} (\tn agathn merida\). The best dish on the table, fellowship with Jesus. This is the spiritual application of the metaphor of the dishes on the table. Salvation is not "the good portion" for Martha had that also. {From her} (\auts\). Ablative case after \aphairthsetai\ (future passive indicative). Jesus pointedly takes Mary's side against Martha's fussiness.
rwp@Luke:11:1 @{As he was praying in a certain place} (\en ti einai auton en topi tini proseuchomenon\). Characteristically Lukan idiom: \en\ with articular periphrastic infinitive (\einai proseuchomenon\) with accusative of general reference (\auton\). {That}. Not in the Greek, asyndeton (\kai egeneto eipen\). {When he ceased} (\hs epausato\). Supply \proseuchomenos\ (praying), complementary or supplementary participle. {Teach us} (\didaxon hmas\). Jesus had taught them by precept (Matthew:6:7-15|) and example (Luke:9:29|). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John's teachings (Luke:5:33|). Songs:Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See on ¯Matthew:6:7-15| for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In kjv@Matthew:6:11| "give" is \dos\ (second aorist active imperative second singular, a single act) while here kjv@Luke:11:3| "give" is \didou\ (present active imperative, both from \didmi\) and means, "keep on giving." Songs:in kjv@Luke:11:4| we have "For we ourselves also forgive" (\kai gar autoi aphiomen\), present active indicative of the late \\ verb \aphi\ while kjv@Matthew:6:12| has "as we also forgave" (\hs kai hmeis aphkamen\), first aorist (\k\ aorist) active of \aphimi\. Songs:also where kjv@Matthew:6:12| has "debts" (\ta opheilmata\) kjv@Luke:11:4| has "sins" (\tas hamartias\). But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both kjv@Matthew:6:13; kjv@Luke:11:4| \m eisenegkis\ occurs (second aorist subjunctive with \m\ in prohibition, ingressive aorist). "Bring us not" is a better translation than "lead us not." There is no such thing as God enticing one to sin (James:1:13|). Jesus urges us to pray not to be tempted as in kjv@Luke:22:40| in Gethsemane.
rwp@Luke:11:5 @{At midnight} (\mesonuktiou\). Genitive of time. {And say to him} (\kai eipi auti\). This is the deliberative subjunctive, but it is preceded by two future indicatives that are deliberative also (\hexei, poreusetai\). {Lend me} (\chrson moi\). First aorist active imperative second singular. Lend me {now}. From \kichrmi\, an old verb, to lend as a matter of friendly interest as opposed to \daneiz\, to lend on interest as a business. Only here in the N.T.
rwp@Luke:11:6 @{To set before him} (\ho paraths auti\). {Which I shall place beside him}. Future active of \paratithmi\. See 9:16| for this same verb.
rwp@Luke:11:7 @{And he} (\kakeinos\). Emphatic. {Shall say} (\eipi\). Still the aorist active deliberative subjunctive as in verse 5| (the same long and somewhat involved sentence). {Trouble me not} (\m moi kopous pareche\). \M\ and the present imperative active. Literally, "Stop furnishing troubles to me." On this use of \kopous parech\ see also kjv@Matthew:26:10; kjv@Mark:14:6; kjv@Galatians:6:17| and the singular \kopon\, kjv@Luke:18:5|. {The door is now shut} (\d h thura kekleistai\). Perfect passive indicative, shut to stay shut. Oriental locks are not easy to unlock. From \klei\, common verb. {In bed} (\eis ten koitn\). Note use of \eis\ in sense of \en\. Often a whole family would sleep in the same room. {I cannot} (\ou dunamai\). That is, I am not willing.
rwp@Luke:11:8 @{Though} (\ei kai\). \Kai ei\ would be "Even if," a different idea. {Because he is his friend} (\dia to einai philon autou\). \Dia\ and the accusative articular infinitive with accusative of general reference, a causal clause="because of the being a friend of his." {Yet because of his importunity} (\dia ge tn anaidian autou\). From \anaids\, shameless, and that from \a\ privative and \aids\, shame, shamelessness, impudence. An old word, but here alone in the N.T. Examples in the papyri. The use of \ge\ here, one of the intensive particles, is to be noted. It sharpens the contrast to "though" by "yet." As examples of importunate prayer Vincent notes Abraham in behalf of Sodom (Genesis:18:23-33|) and the Syro-Phoenician woman in behalf of her daughter (Matthew:15:22-28|).
rwp@Luke:11:9 @{Shall be opened} (\anoigsetai\). Second future passive third singular of \anoignumi\ and the later \anoig\.
rwp@Luke:11:11 @{Of which of you that is a father} (\tina de ex humn ton patera\). There is a decided anacoluthon here. The MSS. differ a great deal. The text of Westcott and Hort makes \ton patera\ (the father) in apposition with \tina\ (of whom) and in the accusative the object of \aitsei\ (shall ask) which has also another accusative (both person and thing) "a loaf." Songs:far so good. But the rest of the sentence is, {will ye give him a stone?} (\m lithon epidsei auti;\). \M\ shows that the answer No is expected, but the trouble is that the interrogative \tina\ in the first clause is in the accusative the object of \aitsei\ while here the same man (he) is the subject of \epidsei\. It is a very awkward piece of Greek and yet it is intelligible. Some of the old MSS. do not have the part about "loaf" and "stone," but only the two remaining parts about "fish" and "serpent," "egg" and "scorpion." The same difficult construction is carried over into these questions also.
rwp@Luke:11:13 @{Know how to give} (\oidate didonai\). See on kjv@Matthew:7:11| for this same saying. Only here Jesus adds the Holy Spirit (\pneuma hagion\) as the great gift (the _summum bonum_) that the Father is ready to bestow. Jesus is fond of "how much more" (\posi mllon\, by how much more, instrumental case).
rwp@Luke:11:14 @{When} (\tou daimoniou exelthontos\). Genitive absolute ana asyndeton between \kai egeneto\ and \elalsen\ as often in Luke (no \hoti\ or \kai\).
rwp@Luke:11:15 @{Dumb} (\kphon\). See on ¯Matthew:9:32|. {By Beelzebub} (\en Beezeboul\). Blasphemous accusation here in Judea as in Galilee (Mark:3:22; kjv@Matthew:12:24,27|). See on Matthew for discussion of the form of this name and the various items in the sin against the Holy Spirit involved in the charge. It was useless to deny the fact of the miracles. Songs:they were explained as wrought by Satan himself, a most absurd explanation.
rwp@Luke:11:16 @{Tempting him} (\peirazontes\). These "others" (\heteroi\) apparently realized the futility of the charge of being in league with Beelzebub. Hence they put up to Jesus the demand for "a sign from heaven" just as had been done in Galilee (Matthew:12:38|). By "sign" (\smeion\) they meant a great spectacular display of heavenly power such as they expected the Messiah to give and such as the devil suggested to Jesus on the pinnacle of the temple. {Sought} (\eztoun\). Imperfect active, kept on seeking.
rwp@Luke:11:17 @{But he} (\autos de\). In contrast with them. {Knowing their thoughts} (\eids autn ta dianomata\). From \dianoe\, to think through or distinguish. This substantive is common in Plato, but occurs nowhere else in the N.T. It means intent, purpose. Jesus knew that they were trying to tempt him. {And a house divided against a house falleth} (\kai oikos epi oikon piptei\). It is not certain that \diameristheisa\ (divided) is to be repeated here as in kjv@Matthew:12:25; kjv@Mark:3:25|. It may mean, {and house falls upon house}, "one tumbling house knocking down its neighbour, a graphic picture of what happens when a kingdom is divided against itself" (Bruce).
rwp@Luke:11:18 @{Because ye say} (\hoti legete\). Jesus here repeats in indirect discourse (accusative and infinitive) the charge made against him in verse 15|. The condition is of the first class, determined as fulfilled.
rwp@Luke:11:19 @{And if I by Beelzebub} (\ei de eg en Beezeboul\). Also a condition of the first class, determined as fulfilled. A Greek condition deals only with the _statement_, not with the actual facts. For sake of argument, Jesus here assumes that he casts out demons by Beelzebub. The conclusion is a _reductio ad absurdum_. The Jewish exorcists practiced incantations against demons (Acts:19:13|).
rwp@Luke:11:20 @{By the finger of God} (\en daktuli theou\). In distinction from the Jewish exorcists. kjv@Matthew:12:28| has "by the Spirit of God." {Then is come} (\ara ephthasen\). \Phthan\ in late Greek comes to mean simply to come, not to come before. The aorist indicative tense here is timeless. Note \ara\ (accordingly) in the conclusion (\apodosis\).
rwp@Luke:11:21 @{Fully armed} (\kathplismenos\). Perfect passive participle of \kathopliz\, an old verb, but here only in the N.T. Note perfective use of \kata\ in composition with \hopliz\, to arm (from \hopla\, arms). Note indefinite temporal clause (\hotan\ and present subjunctive \phulassi\). {His own court} (\tn heautou auln\). His own homestead. kjv@Mark:3:27; kjv@Matthew:12:29| has "house" (\oikian\). \Aul\ is used in the N.T. in various senses (the court in front of the house, the court around which the house is built, then the house as a whole). {His goods} (\ta huparchonta autou\). "His belongings." Neuter plural present active participle of \huparch\ used as substantive with genitive.
rwp@Luke:11:22 @{But when} (\epan de\). Note \hotan\ in verse 21|. {Stronger than he} (\ischuroteros autou\). Comparative of \ischuros\ followed by the ablative. {Come upon him and overcome him} (\epelthn niksi auton\). Second aorist active participle of \eperchomai\ and first aorist active subjunctive of \nika\. Aorist tense here because a single onset while in verse 22| the guarding (\phulassi\, present active subjunctive) is continuous. {His whole armour} (\tn panoplian autou\). An old and common word for all the soldier's outfit (shield, sword, lance, helmet, greaves, breastplate). Tyndale renders it "his harness." In the N.T. only here and kjv@Ephesians:6:11,13| where the items are given. {Wherein he trusted} (\eph' hi epepoithei\). Second past perfect active of \peith\, to persuade. The second perfect \pepoitha\ is intransitive, to trust. Old and common verb. He trusted his weapons which had been so efficacious. {His spoils} (\ta skula autou\). It is not clear to what this figure refers. Strong as Satan is Jesus is stronger and wins victories over him as he was doing then. In kjv@Colossians:2:15| Christ is pictured as triumphing openly over the powers of evil by the Cross.
rwp@Luke:11:24 @{And finding none} (\kai m heuriskon\). Here kjv@Matthew:12:43| has \kai ouch heuriskei\ (present active indicative instead of present active participle). kjv@Luke:11:24-26| is almost verbatim like kjv@Matthew:12:43-45|, which see. Instead of just "taketh" (\paralambanei\) in verse 26|, Matthew has "taketh with himself" (\paralambanei meth' heautou\). And Luke omits: "Even so shall it be also unto this evil generation" of kjv@Matthew:12:45|. {Than the first} (\tn prtn\). Ablative case after the comparative \cheirona\. The seven demons brought back remind one of the seven that afflicted Mary Magdalene (Luke:8:2|).
rwp@Luke:11:27 @{As he said these things} (\en ti legein auton\). Luke's common idiom, \en\ with articular infinitive. Verses 27,28| are peculiar to Luke. His Gospel in a special sense is the Gospel of Woman. This woman "speaks well, but womanly" (Bengel). Her beatitude (\makaria\) reminds us of Elisabeth's words (Luke:1:42|, \eulogmen\). She is fulfilling Mary's own prophecy in 1:48| (\makariousin me\, shall call me happy).
rwp@Luke:11:28 @{But he said} (\autos de eipen\). Jesus in contrast turns attention to others and gives them a beatitude (\makarioi\). "The originality of Christ's reply guarantees its historical character. Such a comment is beyond the reach of an inventor" (Plummer).
rwp@Luke:11:29 @{Were gathering together unto him} (\epathroizomenn\). Genitive absolute present middle participle of \epathroiz\, a rare verb, Plutarch and here only in the N.T., from \epi\ and \athroiz\ (a common enough verb). It means to throng together (\athroos\, in throngs). Vivid picture of the crowds around Jesus. {But the sign of Jonah} (\ei m to smeion In\). Luke does not give here the burial and resurrection of Jesus of which Jonah's experience in the big fish was a type (Matthew:12:39ff.|), but that is really implied (Plummer argues) by the use here of "shall be given" (\dothsetai\) and "shall be" (\estai\), for the resurrection of Jesus is still future. The preaching of Jesus ought to have been sign enough as in the case of Jonah, but the resurrection will be given. Luke's report is much briefer and omits what is in kjv@Matthew:12:41|.
rwp@Luke:11:31 @{With the men of this generation} (\meta tn andrn ts genes tauts\). Here kjv@Matthew:12:42| has simply "with this generation," which see.
rwp@Luke:11:32 @{At the preaching of Jonah} (\eis to krugma Ina\). Note this use of \eis\ as in kjv@Matthew:10:41; 12:41|. Luke inserts the words about the Queen of the South (31|) in between the discussion of Jonah (verses 29f., 32|). Both \Solomnos\ (31|) and \In\ (verse 32|) are in the ablative case after the comparative \pleion\ (more, {something more}).
rwp@Luke:11:33 @{In a cellar} (\eis kruptn\). A crypt (same word) or hidden place from \krupt\, to hide. Late and rare word and here only in the N.T. These other words (lamp, \luchnon\, bushel, \modion\, stand, \luchnian\) have all been discussed previously (Matthew:5:15|). kjv@Luke:11:33| is like kjv@Matthew:6:22f.|, which see for details.
rwp@Luke:11:35 @{Whether not} (\m\). This use of \m\ in an indirect question is good Greek (Robertson, _Grammar_, p. 1045). It is a pitiful situation if the very light is darkness. This happens when the eye of the soul is too diseased to see the light of Christ.
rwp@Luke:11:36 @{With its bright shining} (\ti astrapi\). Instrumental case, as if by a flash of lightning the light is revealed in him. See on ¯10:18|.
rwp@Luke:11:37 @{Now as he spake} (\en de ti lalsai\). Luke's common idiom, \en\ with the articular infinitive (aorist active infinitive) but it does not mean "after he had spoken" as Plummer argues, but simply "in the speaking," no time in the aorist infinitive. See 3:21| for similar use of aorist infinitive with \en\. {Asketh} (\erti\). Present active indicative, dramatic present. Request, not question. {To dine} (\hops aristsi\). Note \hops\ rather than the common \hina\. Aorist active subjunctive rather than present, for a single meal. The verb is from \ariston\ (breakfast). See distinction between \ariston\ and \deipnon\ (dinner or supper) in kjv@Luke:14:12|. It is the morning meal (breakfast or lunch) after the return from morning prayers in the synagogue (Matthew:22:4|), not the very early meal called \akratisma\. The verb is, however, used for the early meal on the seashore in kjv@John:21:12,15|. {With him} (\par' auti\). By his side. {Sat down to meat} (\anepesen\). Second aorist active indicative of \anapipt\, old verb, to recline, to fall back on the sofa or lounge. No word here for "to meat."
rwp@Luke:11:38 @{That he had not first washed before dinner} (\hoti ou prton ebaptisth pro tou aristou\). The verb is first aorist passive indicative of \baptiz\, to dip or to immerse. Here it is applied to the hands. It was the Jewish custom to dip the hands in water before eating and often between courses for ceremonial purification. In Galilee the Pharisees and scribes had sharply criticized the disciples for eating with unwashed hands (Mark:7:1-23; kjv@Matthew:15:1-20|) when Jesus had defended their liberty and had opposed making a necessity of such a custom (tradition) in opposition to the command of God. Apparently Jesus on this occasion had himself reclined at the breakfast (not dinner) without this ceremonial dipping of the hands in water. The Greek has "first before" (\prton pro\), a tautology not preserved in the translation.
rwp@Luke:11:39 @{The Lord} (\ho kurios\). The Lord Jesus plainly and in the narrative portion of Luke. {Now} (\nun\). Probably refers to him. You Pharisees do now what was formerly done. {The platter} (\tou pinakos\). The dish. Old word, rendered "the charger" in kjv@Matthew:14:8|. Another word for "platter" (\paropsis\) in kjv@Matthew:23:25| means "side-dish." {But your inward part} (\to de esthen humn\). The part within you (Pharisees). They keep the external regulations, but their hearts are full of plunder (\harpags\, from \harpaz\, to seize) and wickedness (\ponrias\, from \ponros\, evil man). See kjv@Matthew:23:25| for a like indictment of the Pharisees for care for the outside of the cup but neglect of what is on the inside. Both inside and outside should be clean, but the inside first.
rwp@Luke:11:40 @{Howbeit} (\pln\). See kjv@Luke:6:24|. Instead of devoting so much attention to the outside. {Those things which are within} (\ta enonta\). Articular neuter plural participle from \eneimi\, to be in, common verb. This precise phrase only here in the N.T. though in the papyri, and it is not clear what it means. Probably, give as alms the things within the dishes, that is have inward righteousness with a brotherly spirit and the outward becomes "clean" (\kathara\). Properly understood, this is not irony and is not Ebionism, but good Christianity (Plummer).
rwp@Luke:11:42 @{Tithe} (\apodekatoute\). Late verb for the more common \dekateu\. Songs:in kjv@Matthew:23:23|. Take a tenth off (\apo-\). Rue (\pganon\). Botanical term in late writers from \pgnumi\, to make fast because of its thick leaves. Here kjv@Matthew:23:23| has "anise." {Every herb} (\pn lachanon\). General term as in kjv@Mark:4:32|. Matthew has "cummin." {Pass by} (\parerchesthe\). Present middle indicative of \parerchomai\, common verb, to go by or beside. kjv@Matthew:23:23| has "ye have left undone" (\aphkate\). Luke here has "love" (\agapn\), not in Matthew. {Ought} (\edei\). As in Matthew. Imperfect of a present obligation, not lived up to just like our "ought" (\owed\, not paid). \Pareinai\, as in Matthew, the second aorist active infinitive of \aphimi\. to leave off. Common verb. Luke does not have the remark about straining out the gnat and swallowing the camel (Matthew:23:34|). It is plain that the terrible exposure of the scribes and Pharisees in kjv@Matthew:23| in the temple was simply the culmination of previous conflicts such as this one.
rwp@Luke:11:43 @{The chief seats in the synagogues} (\tn prtokathedrian en tais sunaggais\). Singular here, plural in kjv@Matthew:23:6|. This semi-circular bench faced the congregation. kjv@Matthew:23:6| has also the chief place at feasts given by Luke also in that discourse (20:46|) as well as in 14:7|, a marked characteristic of the Pharisees.
rwp@Luke:11:44 @{The tombs which appear not} (\ta mnneia ta adla\). These hidden graves would give ceremonial defilement for seven days (Numbers:19:16|). Hence they were usually whitewashed as a warning. Songs:in kjv@Matthew:23:27| the Pharisees are called "whited sepulchres." Men do not know how rotten they are. The word \adlos\ (\a\ privative and \dlos\, apparent or plain) occurs in the N.T. only here and kjv@1Corinthians:14:8|, though an old and common word. {Here men walking around} (\peripatountes\) walk over the tombs without knowing it. These three woes cut to the quick and evidently made the Pharisees wince.
rwp@Luke:11:46 @{Grievous to be borne} (\dusbastakta\). A late word in LXX and Plutarch (\dus\ and \bastaz\). Here alone in text of Westcott and Hort who reject it in kjv@Matthew:23:4| where we have "heavy burdens" (\phortia barea\). In Gal 6:2| we have \bar\ with a distinction drawn. Here we have \phortizete\ (here only in the N.T. and kjv@Matthew:11:28|) for "lade," \phortia\ as cognate accusative and then \phortiois\ (dative after \ou prospsauete\, touch not). It is a fierce indictment of scribes (lawyers) for their pettifogging interpretations of the written law in their oral teaching (later written down as _Mishna_ and then as _Gemarah_), a terrible load which these lawyers did not pretend to carry themselves, not even "with one of their fingers" to "touch" (\prospsau\, old verb but only here in the N.T.), touch with the view to remove. kjv@Matthew:23:4| has \kinsai\, to move. A physician would understand the meaning of \prospau\ for feeling gently a sore spot or the pulse.
rwp@Luke:11:48 @{Consent} (\suneudokeite\). Double compound (\sun, eu, doke\), to think well along with others, to give full approval. A late verb, several times in the N.T., in kjv@Acts:8:1| of Saul's consenting to and agreeing to Stephen's death. It is a somewhat subtle, but just, argument made here. Outwardly the lawyers build tombs for the prophets whom their fathers (forefathers) killed as if they disapproved what their fathers did. But in reality they neglect and oppose what the prophets teach just as their fathers did. Songs:they are "witnesses" (\martures\) against themselves (Matthew:23:31|).
rwp@Luke:11:49 @{The wisdom of God} (\h sophia tou theou\). In kjv@Matthew:23:34| Jesus uses "I send" (\eg apostell\) without this phrase "the wisdom of God." There is no book to which it can refer. Jesus is the wisdom of God as Paul shows (1Corinthians:1:30|), but it is hardly likely that he so describes himself here. Probably he means that God in his wisdom said, but even so "Jesus here speaks with confident knowledge of the Divine counsels" (Plummer). See kjv@Luke:10:22; 15:7,10|. Here the future tense occurs, "I will send" (\apostel\). {Some of them} (\ex autn\). No "some" (\tinas\) in the Greek, but understood. They will act as their fathers did. They will kill and persecute.
rwp@Luke:11:50 @{That ... may be required} (\hina ... ekztthi\). Divinely ordered sequence, first aorist passive subjunctive of \ekzte\, a late and rare verb outside of LXX and N.T., requiring as a debt the blood of the prophets. {Which was shed} (\to ekkechumenon\). Perfect passive participle of \ekche\ and \ekchunn\ (an Aeolic form appearing in the margin of Westcott and Hort here, \ekchunnomenon\, present passive participle). If the present passive is accepted, it means the blood which is perpetually shed from time to time. {From the foundation of the world} (\apo katabols kosmou\). See also kjv@Matthew:25:34; kjv@John:17:24; kjv@Ephesians:1:4|, etc. It is a bold metaphor for the purpose of God.
rwp@Luke:11:51 @{From the blood of Abel to the blood of Zachariah} (\apo haimatos Abel hes haimatos Zachariou\). The blood of Abel is the first shed in the Old Testament (Genesis:4:10|), that of Zacharias the last in the O.T. canon which ended with Chronicles (2Chronicles:24:22|). Chronologically the murder of Uriah by Jehoiakim was later (Jeremiah:26:23|), but this climax is from Genesis to II Chronicles (the last book in the canon). See on ¯Matthew:23:35| for discussion of Zachariah as "the son of Barachiah" rather than "the son of Jehoiada." {Between the altar and the sanctuary} (\metaxu tou thusiastriou kai tou oikou\). Literally, between the altar and the house (Matthew:23:35| has temple, \naou\).
rwp@Luke:11:52 @{Ye took away the key of knowledge} (\rate tn kleida ts gnses\). First aorist active indicative of \air\, common verb. But this is a flat charge of obscurantism on the part of these scribes (lawyers), the teachers (rabbis) of the people. They themselves (\autoi\) refused to go into the house of knowledge (beautiful figure) and learn. They then locked the door and hid the key to the house of knowledge and hindered (\eklusate\, effective aorist active) those who were trying to enter (\tous eiserchomenous\, present participle, conative action). It is the most pitiful picture imaginable of blind ecclesiastics trying to keep others as blind as they were, blind leaders of the blind, both falling into the pit.
rwp@Luke:11:53 @{From thence} (\k'akeithen\). Out of the Pharisee's house. What became of the breakfast we are not told, but the rage of both Pharisees and lawyers knew no bounds. {To press upon him} (\enechein\). An old Greek verb to hold in, to be enraged at, to have it in for one. It is the same verb used of the relentless hatred of Herodias for John the Baptist (Mark:6:19|). {To provoke him to speak} (\apostomatizein\). From \apo\ and \stoma\ (mouth). Plato uses it of repeating to a pupil for him to recite from memory, then to recite by heart (Plutarch). Here (alone in the N.T.) the verb means to ply with questions, to entice to answers, to catechize. {Of many things} (\peri pleionn\). "Concerning more (comparative) things." They were stung to the quick by these woes which laid bare their hollow hypocrisy.
rwp@Luke:11:54 @{Laying wait for him} (\enedreuontes auton\). An old verb from \en\ and \hedra\, a seat, so to lie in ambush for one. Here only and kjv@Acts:23:21| in the N.T. Vivid picture of the anger of these rabbis who were treating Jesus as if he were a beast of prey. {To catch something out of his mouth} (\threusai to ek tou stomatos autou\). An old Greek verb, though here only in the N.T., from \thra\ (cf. kjv@Romans:11:9|), to ensnare, to catch in hunting, to hunt. These graphic words from the chase show the rage of the rabbis toward Jesus. Luke gives more details here than in 20:45-47; kjv@Matthew:23:1-7|, but there is no reason at all why Jesus should not have had this conflict at the Pharisee's breakfast before that in the temple in the great Tuesday debate.
rwp@Luke:12:1 @{In the meantime} (\en hois\). It is a classic idiom to start a sentence or even a paragraph as here with a relative, "in which things or circumstances," without any expressed antecedent other than the incidents in 11:53f|. In 12:3| Luke actually begins the sentence with two relatives \anth' hn hosa\ (wherefore whatsoever). {Many thousands} (\muriadn\). Genitive absolute with \episunachtheisn\ (first aorist passive participle feminine plural because of \muriadn\), a double compound late verb, \episunag\, to gather together unto. The word "myriads" is probably hyperbolical as in kjv@Acts:21:20|, but in the sense of ten thousand, as in kjv@Acts:19:19|, it means a very large crowd apparently drawn together by the violent attacks of the rabbis against Jesus. {Insomuch that they trode one upon another} (\hste katapatein alllous\). The imagination must complete the picture of this jam. {Unto his disciples first of all} (\pros tous mathtas autou prton\). This long discourse in kjv@Luke:12| is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through verse 12|. {Beware of} (\prosechete heautois apo\). Put your mind (\noun\ understood) for yourselves (dative) and avoid (\apo\ with the ablative). {The leaven of the Pharisees which is hypocrisy} (\ts zums htis estin hupocrisis tn Pharisain\). In kjv@Mark:8:15| Jesus had coupled the lesson of the Pharisees with that of Herod, in kjv@Matthew:16:6| with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew:6:2,5,16|). The occasion was ripe here for this crisp saying. In kjv@Matthew:13:33| leaven does not have an evil sense as here, which see. See kjv@Matthew:23:13| for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart.
rwp@Luke:12:2 @{Covered up} (\sugkekalummenon estin\). Periphrastic perfect passive indicative of \sugkalupt\, an old verb, but here only in the N.T., to cover up on all sides and so completely. Verses 2-9| here are parallel with kjv@Matthew:10:26-33| spoken to the Twelve on their tour of Galilee, illustrating again how often Jesus repeated his sayings unless we prefer to say that he never did so and that the Gospels have hopelessly jumbled them as to time and place. See the passage in Matthew for discussion of details.
rwp@Luke:12:3 @{In the inner chambers} (\en tois tameiois\). Old form \tamieion\, a store chamber (Luke:12:24|), secret room (Matthew:6:6; kjv@Luke:12:3|).
rwp@Luke:12:4 @{Unto you my friends} (\humin tois philois\). As opposed to the Pharisees and lawyers in 11:43,46,53|. {Be not afraid of} (\m phobthte apo\). First aorist passive subjunctive with \m\, ingressive aorist, do not become afraid of, with \apo\ and the ablative like the Hebrew _min_ and the English "be afraid of," a translation Hebraism as in kjv@Matthew:10:28| (Moulton, _Prolegomena_, p. 102). {Have no more that they can do} (\m echontn perissoteron ti poisai\). Luke often uses the infinitive thus with \ech\, a classic idiom (7:40,42; 12:4,50; 14:14; kjv@Acts:4:14|, etc.).
rwp@Luke:12:5 @{Whom ye shall fear} (\tina phobthte\). First aorist passive subjunctive deliberative retained in the indirect question. \Tina\ is the accusative, the direct object of this transitive passive verb (note \apo\ in verse 4|). {Fear him who} (\phobthte ton\). First aorist passive imperative, differing from the preceding form only in the accent and governing the accusative also. {After he hath killed} (\meta to apokteinai\). Preposition \meta\ with the articular infinitive. Literally, "After the killing" (first aorist active infinitive of the common verb \apoktein\, to kill. {Into hell} (\eis tn geennan\). See on ¯Matthew:5:22|. Gehenna is a transliteration of _Ge-Hinnom_, Valley of Hinnon where the children were thrown on to the red-hot arms of Molech. Josiah (2Kings:23:10|) abolished these abominations and then it was a place for all kinds of refuse which burned ceaselessly and became a symbol of punishment in the other world. {This one fear} (\touton phobthte\). As above.
rwp@Luke:12:6 @{Is forgotten} (\estin epilelsmenon\). Periphrastic perfect passive indicative of \epilanthanomai\, common verb to forget. See kjv@Matthew:10:29| for a different construction.
rwp@Luke:12:7 @{Numbered} (\rithmntai\). Perfect passive indicative. Periphrastic form in kjv@Matthew:10:30| which see for details about sparrows, etc.
rwp@Luke:12:8 @{Everyone who shall confess me} (\pas hos an homologsei en emoi\). Just like kjv@Matthew:10:32| except the use of \an\ here which adds nothing. The Hebraistic use of \en\ after \homologe\ both here and in Matthew is admitted by even Moulton (_Prolegomena_, p. 104). {The Son of man} (\ho huios tou anthrpou\). Here kjv@Matthew:10:32| has \k'ag\ (I also) as the equivalent.
rwp@Luke:12:9 @{Shall be denied} (\aparnthsetai\). First future passive of the compound verb \aparneomai\. Here kjv@Matthew:10:33| has \arnsomai\ simply. Instead of "in the presence of the angels of God" (\emprosthen tn aggeln tou theou\) kjv@Matthew:10:33| has "before my Father who is in heaven."
rwp@Luke:12:10 @{But unto him that blasphemeth against the Holy Spirit} (\ti de eis to hagion pneuma blasphmsanti\). This unpardonable sin is given by kjv@Mark:3:28f.; kjv@Matthew:12:31f.| immediately after the charge that Jesus was in league with Beelzebub. Luke here separates it from the same charge made in Judea (11:15-20|). As frequently said, there is no sound reason for saying that Jesus only spoke his memorable sayings once. Luke apparently finds a different environment here. Note the use of \eis\ here in the sense of "against."
rwp@Luke:12:11 @{Be not anxious} (\m merimnste\). First aorist active subjunctive with \m\ in prohibition. Do not become anxious. See a similar command to the Twelve on their Galilean tour (Matthew:10:19f.|) and in the great discourse on the Mount of Olives at the end (Mark:13:11; kjv@Luke:21:14f.|), given twice by Luke as we see. {How or what ye shall answer} (\ps ti apologssthe\). Indirect question and retaining the deliberative subjunctive \apologssthe\ and also \eipte\ (say).
rwp@Luke:12:12 @{What ye ought to say} (\h dei eipein\). Literally, what things it is necessary (\dei\) to say. This is no excuse for neglect in pulpit preparation. It is simply a word for courage in a crisis to play the man for Christ and to trust the issue with God without fear.
rwp@Luke:12:13 @{Bid my brother} (\eipe ti adelphi mou\). This volunteer from the crowd draws attention to the multitude (verses 13-21|). He does not ask for arbitration and there is no evidence that his brother was willing for that. He wants a decision by Jesus against his brother. The law (Deuteronomy:21:17|) was two-thirds to the elder, one-third to the younger.
rwp@Luke:12:14 @{A judge or a divider} (\kritn meristn\). Jesus repudiates the position of judge or arbiter in this family fuss. The language reminds one of kjv@Exodus:2:14|. Jesus is rendering unto Caesar the things of Caesar (Luke:20:25|) and shows that his kingdom is not of this world (John:18:36|). The word for divider or arbiter (\merists\) is a late word from \merizomai\ (verse 13|) and occurs here only in the N.T.
rwp@Luke:12:15 @{From all covetousness} (\apo pass pleonexias\). Ablative case. From every kind of greedy desire for more (\pleon\, more, \hexia\, from \ech\, to have) an old word which we have robbed of its sinful aspects and refined to mean business thrift. {In the abundance of the things which he possesseth} (\en ti perisseuein tini ek tn huparchontn auti\). A rather awkward Lukan idiom: "In the abounding (articular infinitive) to one out of the things belonging (articular participle) to him."
rwp@Luke:12:16 @{A parable unto them} (\paraboln pros autous\). The multitude of verses 13,15|. A short and pungent parable suggested by the covetousness of the man of verse 13|. {Brought forth plentifully} (\euphorsen\). Late word from \euphoros\ (bearing well), in medical writers and Josephus, here only in the N.T.
rwp@Luke:12:17 @{Reasoned within himself} (\dielogizeto en hauti\). Imperfect middle, picturing his continued cogitations over his perplexity. {Where to bestow} (\pou sunax\). Future indicative deliberative, where I shall gather together. {My fruits} (\tous karpous mou\). Songs:it is with the rich fool: my fruits, my barns, my corn, my goods, just like Nabal whose very name means fool (1Samuel:25:11|), whether a direct reference to him or not.
rwp@Luke:12:18 @{I will pull down} (\kathel\). Future active of \kathaire\, an old verb, the usual future being \kathairs\. This second form from the second aorist \katheilon\ (from obsolete \hel\) like \aphelei\ in kjv@Revelation:22:19|. {My barns} (\mou tas apothkas\). From \apotithmi\, to lay by, to treasure. Songs:a granary or storehouse, an old word, six times in the N.T. (Matthew:3:12; 6:26; 13:30; kjv@Luke:3:17; 12:18,24|). {All my corn} (\panta ton siton\). Better grain (wheat, barley), not maize or Indian corn. {My goods} (\ta agatha mou\). Like the English, my good things. Songs:the English speak of goods (freight) train.
rwp@Luke:12:19 @{Laid up for many years} (\keimena eis et polla\). Not in D and some other Latin MSS. The man's apostrophe to his "soul" (\psuch\) is thoroughly Epicurean, for his soul feeds on his goods. The asyndeton here (take thine ease, eat, drink, be merry) shows his eagerness. Note difference in tenses (\anapauou\, keep on resting, \phage\, eat at once, \pie\, drink thy fill, \euphrainou\, keep on being merry), first and last presents, the other two aorists.
rwp@Luke:12:20 @{Thou foolish one} (\aphrn\). Fool, for lack of sense (\a\ privative and \phrn\, sense) as in 11:40; kjv@2Corinthians:11:19|. Old word, used by Socrates in Xenophon. Nominative form as vocative. {Is thy soul required of thee} (\tn psuchn sou aitousin apo sou\). Plural active present, not passive: "They are demanding thy soul from thee." The impersonal plural (aitousin) is common enough (Luke:6:38; 12:11; 16:9; 23:31|). The rabbis used "they" to avoid saying "God."
rwp@Luke:12:21 @{Not rich toward God} (\m eis theon ploutn\). The only wealth that matters and that lasts. Cf. 16:9; kjv@Matthew:6:19f|. Some MSS. do not have this verse. Westcott and Hort bracket it.
rwp@Luke:12:22 @{Unto his disciples} (\pros tous mathtas autou\). Songs:Jesus turns from the crowd to the disciples (verses 22-40|, when Peter interrupts the discourse). From here to the end of the chapter Luke gives material that appears in Matthew, but not in one connection as here. In Matthew part of it is in the charge to the Twelve on their tour in Galilee, part in the eschatological discourse on the Mount of Olives. None of it is in Mark. Hence Q or the Logia seems to be the source of it. The question recurs again whether Jesus repeated on other occasions what is given here or whether Luke has here put together separate discourses as Matthew is held by many to have done in the Sermon on the Mount. We have no way of deciding these points. We can only say again that Jesus would naturally repeat his favourite sayings like other popular preachers and teachers. Songs:Luke:12:22-31| corresponds to kjv@Matthew:6:25-33|, which see for detailed discussion. The parable of the rich fool was spoken to the crowd, but this exhortation to freedom from care (22-31|) is to the disciples. Songs:the language in kjv@Luke:12:22| is precisely that in kjv@Matthew:6:25|. See there for \m merimnte\ (stop being anxious) and the deliberative subjunctive retained in the indirect question (\phagte, endussthe\). Songs:verse 23| here is the same in kjv@Matthew:6:25| except that there it is a question with \ouch\ expecting the affirmative answer, whereas here it is given as a reason (\gar\, for) for the preceding command.
rwp@Luke:12:24 @{The ravens} (\tous korakas\). Nowhere else in the N.T. The name includes the whole crow group of birds (rooks and jackdaws). Like the vultures they are scavengers. kjv@Matthew:6:26| has simply "the birds" (\ta peteina\). {Storechamber} (tameion). Not in kjv@Matthew:6:26|. Means secret chamber in kjv@Luke:12:3|. {Of how much more} (\posi mllon\). kjv@Matthew:6:26| has question, \ouch mllon\.
rwp@Luke:12:25 @{A cubit} (\pchun\). kjv@Matthew:6:27| has \pchun hena\ (one cubit, though \hena\ is sometimes merely the indefinite article. {Stature} (\hlikian\) as in Matthew, which see.
rwp@Luke:12:26 @{Not able to do even that which is least} (\oude elachiston dunasthe\). Negative \oude\ in the condition of the first class. Elative superlative, very small. This verse not in Matthew and omitted in D. Verse 27| as in kjv@Matthew:6:28|, save that the verbs for toil and spin are plural in Matthew and singular here (neuter plural subject, \ta krina\).
rwp@Luke:12:28 @{Clothe} (\amphiazei\). Late Greek verb in the _Koin_ (papyri) for the older form \amphiennumi\ (Matthew:6:30|). See Matthew for discussion of details. Matthew has "the grass of the field" instead of "the grass in the field" as here.
rwp@Luke:12:29 @{Seek not ye} (\humeis m zteite\). Note emphatic position of "ye" (\humeis\). Stop seeking (\m\ and present imperative active). kjv@Matthew:6:31| has: "Do not become anxious" (\m merimnste\), \m\ and ingressive subjunctive occur as direct questions (What are we to eat? What are we to drink? What are we to put on?) whereas here they are in the indirect form as in verse 22| save that the problem of clothing is not here mentioned: {Neither be ye of doubtful mind} (\kai m meterizesthe\). \M\ and present passive imperative (stop being anxious) of \meteriz\. An old verb from \meteros\ in midair, high (our meteor), to lift up on high, then to lift oneself up with hopes (false sometimes), to be buoyed up, to be tossed like a ship at sea, to be anxious, to be in doubt as in late writers (Polybius, Josephus). This last meaning is probably true here. In the LXX and Philo, but here only in the N.T.
rwp@Luke:12:32 @{Little flock} (\to mikron poimnion\). Vocative with the article as used in Hebrew and often in the _Koin_ and so in the N.T. See both \pater\ and \ho patr\ in the vocative in kjv@Luke:10:21|. See Robertson, _Grammar_, pp. 465f. \Poimnion\ (flock) is a contraction from \poimenion\ from \poimn\ (shepherd) instead of the usual \poimn\ (flock). Songs:it is not a diminutive and \mikron\ is not superfluous, though it is pathetic. {For it is your Father's good pleasure} (\hoti eudoksen ho patr humn\). First aorist active indicative of \eudoke\. Timeless aorist as in kjv@Luke:3:22|. This verse has no parallel in Matthew.
rwp@Luke:12:33 @{Sell that ye have} (\Plsate ta huparchonta humn\). Not in Matthew. Did Jesus mean this literally and always? Luke has been charged with Ebionism, but Jesus does not condemn property as inherently sinful. "The attempt to keep the letter of the rule here given (Acts:2:44,45|) had disastrous effects on the church of Jerusalem, which speedily became a church of paupers, constantly in need of alms (Romans:15:25,26; kjv@1Corinthians:16:3; kjv@2Corinthians:8:4; 9:1|)" (Plummer). {Purses which wax not old} (\ballantia m palaioumena\). Songs:already \ballantion\ in kjv@Luke:10:4|. Late verb \palaio\ from \palaios\, old, to make old, declare old as in kjv@Hebrews:8:13|, is passive to become old as here and kjv@Hebrews:1:11|. {That faileth not} (\anekleipton\). Verbal from \a\ privative and \ekleip\, to fail. Late word in Diodorus and Plutarch. Only here in the N.T. or LXX, but in papyri. "I prefer to believe that even Luke sees in the words not a mechanical rule, but a law for the spirit" (Bruce). {Draweth near} (\eggizei\). Instead of kjv@Matthew:6:19| "dig through and steal." {Destroyeth} (\diaphtheirei\). Instead of "doth consume" in kjv@Matthew:6:19|.
rwp@Luke:12:35 @{Be girded about} (\estsan periezsmenai\). Periphrastic perfect passive imperative third plural of the verb \periznnumi\ or \periznnu\ (later form), an old verb, to gird around, to fasten the garments with a girdle. The long garments of the orientals made speed difficult. It was important to use the girdle before starting. Cf. 17:8; kjv@Acts:12:8|. {Burning} (\kaiomenoi\). Periphrastic present middle imperative, already burning and continuously burning. The same point of the Parable of the Ten Virgins (Matthew:25:1-13|) is found here in condensed form. This verse introduces the parable of the waiting servants (Luke:12:35-40|).
rwp@Luke:12:36 @{When he shall return from the marriage feast} (\pote analusi ek tn gamn\). The interrogative conjunction \pote\ and the deliberative aorist subjunctive retained in the indirect question. The verb \analu\, very common Greek verb, but only twice in the N.T. (here and kjv@Phillipians:1:23|). The figure is breaking up a camp or loosening the mooring of a ship, to depart. Perhaps here the figure is from the standpoint of the wedding feast (plural as used of a single wedding feast in kjv@Luke:14:8|), departing from there. See on ¯Matthew:22:2|. {When he cometh and knocketh} (\elthontos kai krousantos\). Genitive absolute of the aorist active participle without \autou\ and in spite of \autoi\ (dative) being used after \anoixsin\ (first aorist active subjunctive of \anoig\).
rwp@Luke:12:37 @{He shall gird himself} (\perizsetai\). Direct future middle. Jesus did this (John:13:4|), not out of gratitude, but to give the apostles an object lesson in humility. See the usual course in kjv@Luke:17:7-10| with also the direct middle (verse 8|) of \perisnnu\.
rwp@Luke:12:38 @{And if} (\k'an = kai + ean\). Repeated. \Elthi\ and \heuri\, both second aorist subjunctive with \ean\, condition of the third class, undetermined, but with prospect of being determined. {Blessed} (\makarioi\). Beatitude here as in verse 37|.
rwp@Luke:12:39 @{The thief} (\ho klepts\). The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (verses 39,40|) to illustrate the parable of the waiting servants (35-38|). This same language appears in kjv@Matthew:24:43f|. "The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time" (Bruce). The parallel in kjv@Matthew:24:43-51| with kjv@Luke:12:39-46| does not have the interruption by Peter. {He would have watched} (\egrgorsen an\). Apodosis of second-class condition, determined as unfulfilled, made plain by use of \an\ with aorist indicative which is not repeated with \ouk aphken\ (first aorist active indicative of \aphimi\, \k\ aorist), though it is sometimes repeated (Matthew:24:43|).
rwp@Luke:12:40 @{Be ye} (\ginesthe\). Present middle imperative, keep on becoming. {Cometh} (\erchetai\). Futuristic present indicative. See kjv@Matthew:24:43-51| for details in the comparison with Luke.
rwp@Luke:12:41 @{Peter said} (\Eipen de ho Petros\). This whole paragraph from verse 22-40| had been addressed directly to the disciples. Hence it is not surprising to find Peter putting in a question. This incident confirms also the impression that Luke is giving actual historical data in the environment of these discourses. He is certain that the Twelve are meant, but he desires to know if others are included, for he had spoken to the multitude in verses 13-21|. Recall kjv@Mark:13:37|. This interruption is somewhat like that on the Mount of Transfiguration (Luke:9:33|) and is characteristic of Peter. Was it the magnificent promise in verse 37| that stirred Peter's impulsiveness? It is certainly more than a literary device of Luke. Peter's question draws out a parabolic reply by Jesus (42-48|).
rwp@Luke:12:42 @{Who then} (\tis ara\). Jesus introduces this parable of the wise steward (42-48|) by a rhetorical question that answers itself. Peter is this wise steward, each of the Twelve is, anyone is who acts thus. {The faithful and wise steward} (\ho pistos oikonomos ho phronimos\). The faithful steward, the wise one. A steward is house manager (\oikos, nem\, to manage). Each man is a steward in his own responsibilities. {Household} (\therapeias\). Literally, service from \therapeu\. medical service as in kjv@Luke:9:11|, by metonymy household (a body of those domestics who serve). {Their portion of food} (\to sitometrion\). Late word from \sitometre\ (Genesis:47:12|) for the Attic \ton siton metre\, to measure the food, the rations. Here only in the N.T. or anywhere else till Deissmann (_Bible Studies_, p. 158) found it in an Egyptian papyrus and then an inscription in Lycia (_Light from the Ancient East_, p. 104).
rwp@Luke:12:44 @{Over all} (\epi psin\). See kjv@Matthew:24-47| for \epi\ with locative in this sense. Usually with genitive as in verse 42| and sometimes with accusative as in verse 14|.
rwp@Luke:12:45 @{Shall say} (\eipi\). Second aorist subjunctive, with \ean\, condition of the third class, undetermined, but with prospect of being determined. {Delayeth} (\chronizei\). From \chronos\, time, spends time, lingers. {Shall begin} (\arxtai\). First aorist middle subjunctive with \ean\ and the same condition as \eipi\, above. {The menservants} (\tous paidas\) {and the maidservants} (\kai tas paidiskas\). \Paidisk\ is a diminutive of \pais\ for a young female slave and occurs in the papyri, orginally just a damsel. Here \pais\ can mean slave also though strictly just a boy.
rwp@Luke:12:46 @{Shall cut him asunder} (\dichotomsei\). An old and somewhat rare word from \dichotomos\ and that from \dicha\ and \temn\, to cut, to cut in two. Used literally here. In the N.T. only here and kjv@Matthew:24:51|. {With the unfaithful} (\meta tn apistn\). Not here "the unbelieving" though that is a common meaning of \apistos\ (\a\ privative and \pistos\, from \peith\), but the unreliable, the untrustworthy. Here kjv@Matthew:24:51| has "with the hypocrites," the same point. The parallel with kjv@Matthew:24:43-51| ends here. kjv@Matthew:24:51| adds the saying about the wailing and the gnashing of teeth. Clearly there Luke places the parable of the wise steward in this context while Matthew has it in the great eschatological discourse. Once again we must either think that Jesus repeated the parable or that one of the writers has misplaced it. Luke alone preserves what he gives in verses 47,48|.
rwp@Luke:12:47 @{Which knew} (\ho gnous\). Articular participle (second aorist active, punctiliar and timeless). The one who knows. Songs:as to \m hetoimasas poisas\ (does not make ready or do). {Shall be beaten with many stripes} (\darsetai pollas\). Second future passive of \der\, to skin, to beat, to flay (see on kjv@Matthew:21:35; kjv@Mark:12:3,5|). The passive voice retains here the accusative \pollas\ (supply \plgas\, present in kjv@Luke:10:30|). The same explanation applies to \oligas\ in verse 48|.
rwp@Luke:12:48 @{To whomsoever much is given} (\panti de hi edoth polu\). Here is inverse attraction from \hoi\ to \panti\ (Robertson, _Grammar_, pp. 767f.). Note \par' autou\ (from him) without any regard to \panti\. {They commit} (\parethento\). Second aorist middle indicative, timeless or gnomic aorist. Note the impersonal plural after the passive voice just before.
rwp@Luke:12:49 @{I came to cast fire} (\Pur lthon balein\). Suddenly Jesus lets the volcano in his own heart burst forth. The fire was already burning. "Christ came to set the world on fire, and the conflagration had already begun" (Plummer). The very passion in Christ's heart would set his friends on fire and his foes in opposition as we have just seen (Luke:11:53f.|). It is like the saying of Jesus that he came to bring not peace, but a sword, to bring cleavage among men (Matthew:10:34-36|). {And what will I, if it is already kindled?} (\kai ti thel ei d anphth;\). It is not clear what this passage means. Probably \ti\ is be taken in the sense of "how" (\ps\). How I wish. Then \ei\ can be taken as equal to \hoti\. How I wish that it were already kindled. \Anphth\ is first aorist passive of \anapt\, to set fire to, to kindle, to make blaze. Probably Luke means the conflagration to come by his death on the Cross for he changes the figure and refers to that more plainly.
rwp@Luke:12:50 @{I have a baptism} (\baptisma de ech\). Once again Jesus will call his baptism the baptism of blood and will challenge James and John to it (Mark:10:32f.; kjv@Matthew:20:22f.|). Songs:here. "Having used the metaphor of fire, Christ now uses the metaphor of water. The one sets forth the result of his coming as it affects the world, the other as it affects himself. The world is lit up with flames and Christ is bathed in blood" (Plummer). {And how I am straitened} (\kai ps sunechomai\). See this same vivid verb \sunechomai\ in kjv@Luke:8:37; kjv@Acts:18:5; kjv@Phillipians:1:23| where Paul uses it of his desire for death just as Jesus does here. The urge of the Cross is upon Jesus at the moment of these words. We catch a glimpse of the tremendous passion in his soul that drove him on. {Till it be accomplished} (\hes hotou telesthi\). First aorist passive subjunctive of \tele\ with \hes hotou\ (until which time), the common construction for the future with this conjunction.
rwp@Luke:12:51 @{But rather division} (\all' diamerismon\). Peace at any price is not the purpose of Christ. It is a pity for family jars to come, but loyalty to Christ counts more than all else. These ringing words (Luke:12:51-53|) occur in kjv@Matthew:10:34-36| in the address to the Twelve for the Galilean tour. See discussion of details there. These family feuds are inevitable where only part cleave to Christ. In Matthew we have \kata\ with the genitive whereas in Luke it is \epi\ with the dative (and accusative once).
rwp@Luke:12:54 @{To the multitudes also} (\kai tois ochlois\). After the strong and stirring words just before with flash and force Jesus turns finally in this series of discourses to the multitudes again as in verse 15|. There are similar sayings to these verses 54-59| in kjv@Matthew:16:1f; 5:25f|. There is a good deal of difference in phraseology whether that is due to difference of source or different use of the same source (Q or Logia) we do not know. Not all the old MSS. give kjv@Matthew:16:2,3|. In Matthew the Pharisees and Sadducees were asking for a sign from heaven as they often did. These signs of the weather, "a shower" (\ombros\, kjv@Luke:12:54|) due to clouds in the west, "a hot wave" (\kausn\, verse 55) due to a south wind (\noton\) blowing, "fair weather" (\eudia\, kjv@Matthew:16:2|) when the sky is red, are appealed to today. They have a more or less general application due to atmospheric and climatic conditions.
rwp@Luke:12:56 @{To interpret this time} (\ton kairon touton dokimazein\). To test \dokimazein\ as spiritual chemists. No wonder that Jesus here calls them "hypocrites" because of their blindness when looking at and hearing him. Songs:it is today with those who are willfully blind to the steps of God among men. This ignorance of the signs of the times is colossal.
rwp@Luke:12:57 @{Even of yourselves} (\kai aph' heautn\). Without the presence and teaching of Jesus they had light enough to tell what is right (\to dikaion\) and so without excuse as Paul argued in kjv@Romans:1-3|.
rwp@Luke:12:58 @{Give diligence to be quit of him} (\dos ergasian apllachthai ap' autou\). Second aorist active imperative \dos\ from \didmi\. \Apllachthai\, perfect passive infinitive of \apallass\ an old verb common, but only twice in the N.T. (here and kjv@Acts:19:12|). Used here in a legal sense and the tense emphasizes a state of completion, to be rid of him for good. {Hale thee} (\katasuri\). Drag down forcibly, old verb, only here in the N.T. {To the officer} (\ti praktori\). The doer, the proctor, the exactor of fines, the executor of punishment. Old word, only here in the N.T.
rwp@Luke:12:59 @{Till thou have paid} (\hes apodis\). Second aorist active subjunctive of \apodidmi\, to pay back in full. {The last mite} (\to eschaton lepton\). From \lep\, to peel off the bark. Very small brass coin, one-eighth of an ounce. In the N.T. only here and kjv@Luke:21:2; kjv@Mark:12:42| (the poor widow's mite) which see.
rwp@Luke:13:1 @{At that very season} (\en auti ti kairi\). Luke's frequent idiom, "at the season itself." Apparently in close connexion with the preceding discourses. Probably "were present" (\parsan\, imperfect of \pareimi\) means "came," "stepped to his side," as often (Matthew:26:50; kjv@Acts:12:20; kjv@John:11:28|). These people had a piece of news for Jesus. {Whose blood Pilate had mingled with their sacrifices} (\hn to haima Peilatos emixen meta tn thusin autn\). The verb \emixen\ is first aorist active (not past perfect) of \mignumi\, a common verb. The incident is recorded nowhere else, but is in entire harmony with Pilate's record for outrages. These Galileans at a feast in Jerusalem may have been involved in some insurrection against the Roman government, the leaders of whom Pilate had slain right in the temple courts where the sacrifices were going on. Jesus comments on the incident, but not as the reporters had expected. Instead of denunciation of Pilate he turned it into a parable for their own conduct in the uncertainty of life.
rwp@Luke:13:2 @{Sinners above all} (\hamartloi para pantas\). \Para\ means "beside," placed beside all the Galileans, and so beyond or above (with the accusative). {Have suffered} (\peponthasin\). Second perfect active indicative third plural from \pasch\, common verb, to experience, suffer. The tense notes that it is "an irrevocable fact" (Bruce).
rwp@Luke:13:3 @{Except ye repent} (\ean m metanote\). Present active subjunctive of \metanoe\, to change mind and conduct, linear action, keep on changing. Condition of third class, undetermined, but with prospect of determination. {Ye shall perish} (\apoleisthe\). Future middle indicative of \apollumi\ and intransitive. Common verb.
rwp@Luke:13:4 @{The tower in Siloam} (\ho purgos en Silam\). Few sites have been more clearly located than this. Jesus mentions this accident (only in Luke) of his own accord to illustrate still further the responsibility of his hearers. Jesus makes use of public events in both these incidents to teach spiritual lessons. He gives the "moral" to the massacre of the Galilean pilgrims and the "moral" of the catastrophe at Siloam. {Offenders} (\opheiletai\). Literally, {debtors}, not sinners as in verse 2| and as the Authorized Version renders here. See 7:41; 11:4; kjv@Matthew:6:12; 18:24-34|.
rwp@Luke:13:5 @{Except ye repent} (\ean m metanoste\). First aorist active subjunctive, immediate repentance in contrast to continued repentance, \metanote\ in verse 3|, though Westcott and Hort put \metanote\ in the margin here. The interpretation of accidents is a difficult matter, but the moral pointed out by Jesus is obvious.
rwp@Luke:13:6 @{Planted} (\pephuteumenn\). Perfect passive participle of \phuteu\, to plant, an old verb, from \phuton\, a plant, and that from \phu\, to grow. But this participle with \eichen\ (imperfect active of \ech\) does not make a periphrastic past perfect like our English "had planted." It means rather, he had a fig tree, one already planted in his vineyard.
rwp@Luke:13:7 @{The vinedresser} (\ton ampelourgon\). Old word, but here only in the N.T., from \ampelos\, vine, and \ergon\, work. {These three years I come} (\tria et aph' hou erchomai\). Literally, "three years since (from which time) I come." These three years, of course, have nothing to do with the three years of Christ's public ministry. The three years are counted from the time when the fig tree would normally be expected to bear, not from the time of planting. The Jewish nation is meant by this parable of the barren fig tree. In the withering of the barren fig tree later at Jerusalem we see parable changed to object lesson or fact (Mark:11:12-14; kjv@Matthew:21:18f.|). {Cut it down} (\ekkopson\). "Cut it out," the Greek has it, out of the vineyard, perfective use of \ek\ with the effective aorist active imperative of \kopt\, where we prefer "down." {Why?} (\hina ti\). Ellipsis here of \gentai\ of which \ti\ is subject (Robertson, _Grammar_, pp. 739,916). {Also} (\kai\). Besides bearing no fruit. {Doth cumber the ground} (\tn gn katargei\). Makes the ground completely idle, of no use (\kata, arge\, from \argos\, \a\ privative and \ergon\, work). Late verb, here only in the N.T. except in Paul's Epistles.
rwp@Luke:13:8 @{Till I shall dig} (\hes hotou skaps\). First aorist active subjunctive like \bal\ (second aorist active subjunctive of \ball\), both common verbs. {Dung it} (\bal kopria\). Cast dung around it, manure it. \Kopria\, late word, here alone in the N.T.
rwp@Luke:13:9 @{And if it bear fruit thenceforth} (\k'an men poisi karpon eis to mellon\). Aposiopesis, sudden breaking off for effect (Robertson, _Grammar_, p. 1203). See it also in kjv@Mark:11:32; kjv@Acts:23:9|. Trench (_Parables_) tells a story like this of intercession for the fig tree for one year more which is widely current among the Arabs today who say that it will certainly bear fruit this time.
rwp@Luke:13:10 @{He was teaching} (\n didaskn\). Periphrastic imperfect active.
rwp@Luke:13:11 @{A spirit of infirmity} (\pneuma astheneias\). A spirit that caused the weakness (\astheneias\, lack of strength) like a spirit of bondage (Romans:8:15|), genitive case. {She was bowed together} (\n sunkuptousa\). Periphrastic imperfect active of \sunkupt\, old verb, here only in the N.T., to bend together, medical word for curvature of the spine. {And could in no wise lift herself up} (\kai m dunamen anakupsai eis to panteles\). Negative form of the previous statement. \Anakupsai\, first aorist active infinitive of \anakupt\ (\ana, kupt\, same verb above compounded with \sun\). Unable to bend herself up or back at all (\eis to panteles\, wholly as in kjv@Hebrews:7:25| only other passage in the N.T. where it occurs). The poor old woman had to come in all bent over.
rwp@Luke:13:12 @{He called her} (\prosephnsen\). To come to him (\pros\). {Thou art loosed} (\apolelusai\). Perfect passive indicative of \apolu\, common verb, loosed to stay free. Only N.T. example of use about disease.
rwp@Luke:13:13 @{He laid his hands upon her} (\epethken auti tas cheiras\). First aorist active indicative of \epitithmi\. As the Great Physician with gentle kindness. {She was made straight} (\anrthth\). First aorist (effective) passive indicative of \anortho\, old verb, but only three times in the N.T. (Luke:13:13; kjv@Hebrews:12:12; kjv@Acts:15:16|), to make straight again. Here it has the literal sense of making straight the old woman's crooked back. {She glorified God} (\edoxazen ton theon\). Imperfect active. Began it (inchoative) and kept it up.
rwp@Luke:13:14 @{Answered} (\apokritheis\). First aorist passive participle of \apokrinomai\. No one had spoken to him, but he felt his importance as the ruler of the synagogue and was indignant (\aganaktn\, from \agan\ and \achomai\, to feel much pain). His words have a ludicrous sound as if all the people had to do to get their crooked backs straightened out was to come round to his synagogue during the week. He forgot that this poor old woman had been coming for eighteen years with no result. He was angry with Jesus, but he spoke to the multitude (\ti ochli\). {Ought} (\dei\). Really, must, necessary, a direct hit at Jesus who had "worked" on the sabbath in healing this old woman. {And not} (\kai m\). Instead of \kai ou\, because in the imperative clause.
rwp@Luke:13:15 @{The Lord answered him} (\apekrith de auti ho Kurios\). Note use of "the Lord" of Jesus again in Luke's narrative. Jesus answered the ruler of the synagogue who had spoken to the crowd, but about Jesus. It was a crushing and overwhelming reply. {Hypocrites} (\hupokritai\). This pretentious faultfinder and all who agree with him. {Each of you} (\hekastos humn\). An _argumentum ad hominen_. These very critics of Jesus cared too much for an ox or an ass to leave it all the sabbath without water. {Stall} (\phatns\). Old word, in the N.T. only here and kjv@Luke:2:7,12,16| the manger where the infant Jesus was placed. {To watering} (\potizei\). Old verb, causative, to give to drink.
rwp@Luke:13:16 @{Daughter of Abraham} (\thugatera Abraam\). Triple argument, human being and not an ox or ass, woman, daughter of Abraham (Jewess), besides being old and ill. {Ought not} (\ouk edei\). Imperfect active. Of necessity. Jesus simply had to heal her even if on the sabbath. {Whom Stan bound} (\hn edsen ho Satanas\). Definite statement that her disease was due to Satan.
rwp@Luke:13:17 @{Were put to shame} (\katischunonto\). Imperfect passive of \kataischun\, old verb, to make ashamed, make one feel ashamed. Passive here, to blush with shame at their predicament. {Rejoiced} (\echairen\). Imperfect active. Sharp contrast in the emotions of the two groups. {Were done} (\ginomenois\). Present middle participle, were continually being done.
rwp@Luke:13:18 @{He said therefore} (\elegen oun\). It is not clear to what to refer "therefore," whether to the case of the woman in verse 11|, the enthusiasm of the crowd in verse 17|, or to something not recorded by Luke.
rwp@Luke:13:19 @{A grain of mustard seed} (\kokki sinapes\). Either the _sinapis nigra_ or the _salvadora persica_, both of which have small seeds and grow to twelve feet at times. The Jews had a proverb: "Small as a mustard seed." Given by kjv@Mark:4:30-32; kjv@Matthew:13:31f.| in the first great group of parables, but just the sort to be repeated. {Cast into his own garden} (\ebalen eis kpon heautou\). Different from "earth" (Mark) or "field" (Matthew.)" \Kpos\, old word for garden, only here in the N.T. and kjv@John:19:1,26; 19:41|. {Became a tree} (\egeneto eis dendron\). Common Hebraism, very frequent in LXX, only in Luke in the N.T., but does appear in _Koin_ though rare in papyri; this use of \eis\ after words like _ginomai_. It is a translation Hebraism in Luke. {Lodged} (\katesknsen\). Mark and Matthew have \katasknoin\ infinitive of the same verb, to make tent (or nest).
rwp@Luke:13:20 @{Whereunto shall I liken?} (\Tini homois;\). This question alone in Luke here as in verse 18|. But the parable is precisely like that in kjv@Matthew:13:33|, which see for details.
rwp@Luke:13:22 @{Journeying on unto Jerusalem} (\poreian poioumenos eis Ierosoluma\). Making his way to Jerusalem. Note tenses here of continued action, and distributive use of \kata\ with cities and villages. This is the second of the journeys to Jerusalem in this later ministry corresponding to that in kjv@John:11|.
rwp@Luke:13:23 @{Are they few that be saved?} (\ei oligoi hoi szomenoi;\). Note use of \ei\ as an interrogative which can be explained as ellipsis or as \ei=\ (Robertson, _Grammar_, p. 1024). This was an academic theological problem with the rabbis, the number of the elect.
rwp@Luke:13:24 @{Strive} (\agnizesthe\). Jesus makes short shrift of the question. He includes others (present middle plural of \agnizomai\, common verb, our agonize). Originally it was to contend for a prize in the games. The kindred word \agnia\ occurs of Christ's struggle in Gethsemane (Luke:22:44|). The narrow gate appears also in kjv@Matthew:7:13|, only there it is an outside gate (\puls\) while here it is the entrance to the house, "the narrow door" (\thuras\).
rwp@Luke:13:25 @{When once} (\aph' hou an\). Possibly to be connected without break with the preceding verse (so Westcott and Hort), though Bruce argues for two parables here, the former (verse 24|) about being in earnest, while this one (verses 25-30|) about not being too late. The two points are here undoubtedly. It is an awkward construction, \aph' hou = apo toutou hote\ with \an\ and the aorist subjunctive (\egerthi\ and \apokleisi\). See Robertson, _Grammar_, p. 978. {Hath shut to} (\apokleisi\), first aorist active subjunctive of \apoklei\, old verb, but only here in the N.T. Note effective aorist tense and perfective use of \apo\, slammed the door fast. {And ye begin} (\kai arxsthe\). First aorist middle subjunctive of \archomai\ with \aph' hou an\ like \egerthi\ and \apokleisi\. {To stand} (\hestanai\). Second perfect active infinitive of \histmi\, intransitive tense {and to knock} (\kai krouein\). Present active infinitive, to keep on knocking. {Open to us} (\anoixon hmin\). First aorist active imperative, at once and urgent. {He shall say} (\erei\). Future active of \eipon\ (defective verb). This is probably the apodosis of the \aph' hou\ clause.
rwp@Luke:13:26 @{Shall ye begin} (\arxesthe\). Future middle, though Westcott and Hort put \arxsthe\ (aorist middle subjunctive of \archomai\) and in that case a continuation of the \aph' hou\ construction. It is a difficult passage and the copyists had trouble with it. {In thy presence} (\enpion sou\). As guests or hosts or neighbours some claim, or the master of the house. It is grotesque to claim credit because Christ taught in their streets, but they are hard run for excuses and claims.
rwp@Luke:13:27 @{I know not whence ye are} (\ouk oida pothen este\). This blunt statement cuts the matter short and sweeps away the flimsy cobwebs. Acquaintance with Christ in the flesh does not open the door. Jesus quotes kjv@Psalms:8:9| as in kjv@Matthew:7:23|, there as in the LXX, here with \pantes ergatai adikias\, there with \hoi ergazomenoi tn anomian\. But \apostte\ (second aorist active imperative) here, and there \apochreite\ (present active imperative).
rwp@Luke:13:28 @{There} (\ekei\). Out there, outside the house whence they are driven. {When ye shall see} (\hotan opssthe\). First aorist middle subjunctive (of a late aorist \psamn\) of \hora\, though \opsesthe\ (future middle) in margin of Westcott and Hort, unless we admit here a "future" subjunctive like Byzantine Greek (after Latin). {And yourselves cast forth without} (\hums de ekballomenous ex\). Present passive participle, continuous action, "you being cast out" with the door shut. See on ¯Matthew:8:11f.| for this same picture.
rwp@Luke:13:29 @{Shall sit down} (\anaklithsontai\). Future passive indicative third plural. Recline, of course, is the figure of this heavenly banquet. Jesus does not mean that these will be saved in different ways, but only that many will come from all the four quarters of the earth.
rwp@Luke:13:31 @{In that very hour} (\en auti ti hri\). Luke's favourite notation of time. {Pharisees} (\Pharisaioi\). Here we see the Pharisees in a new role, warning Jesus against the machinations of Herod, when they are plotting themselves.
rwp@Luke:13:32 @{That fox} (\ti alpeki tauti\). This epithet for the cunning and cowardice of Herod shows clearly that Jesus understood the real attitude and character of the man who had put John the Baptist to death and evidently wanted to get Jesus into his power in spite of his superstitious fears that he might be John the Baptist _redivivus_. The message of Jesus means that he is independent of the plots and schemes of both Herod and the Pharisees. The preacher is often put in a tight place by politicians who are quite willing to see him shorn of all real power. {Cures} (\iaseis\). Old word, but in the N.T. only here and kjv@Acts:4:22,30|. {I am perfected} (\teleioumai\). Present passive indicative of \teleio\, old verb from \teleios\, to bring to perfection, frequent in the N.T. Used in kjv@Hebrews:2:10| of the Father's purpose in the humanity of Christ. Perfect humanity is a process and Jesus was passing through that, without sin, but not without temptation and suffering. It is the prophetic present with the sense of the future.
rwp@Luke:13:33 @{The day following} (\ti echomeni\). See kjv@Acts:20:15|. The same as the third day in verse 32|. A proverb. {It cannot be} (\ouk endechetai\). It is not accepted, it is inadmissible. A severely ironical indictment of Jerusalem. The shadow of the Cross reaches Perea where Jesus now is as he starts toward Jerusalem.
rwp@Luke:13:34 @{O Jerusalem, Jerusalem} (\Ierousalm, Ierousalm\). In kjv@Matthew:23:37f.| Jesus utters a similar lament over Jerusalem. The connection suits both there and here, but Plummer considers it "rather a violent hypothesis" to suppose that Jesus spoke these words twice. It is possible, of course, though not like Luke's usual method, that he put the words here because of the mention of Jerusalem. In itself it is not easy to see why Jesus could not have made the lament both here and in Jerusalem. The language of the apostrophe is almost identical in both places (Luke:13:34f.; kjv@Matthew:23:37-39|). For details see on Matthew. In Luke we have \episunaxai\ (late first aorist active infinitive) and in Matthew \episunagagein\ (second aorist active infinitive), both from \episunag\, a double compound of late Greek (Polybius). Both have "How often would I" (\posakis thelsa\). How often did I wish. Clearly showing that Jesus made repeated visits to Jerusalem as we know otherwise only from John's Gospel. {Even as} (\hon tropon\). Accusative of general reference and in kjv@Matthew:23:37| also. Incorporation of antecedent into the relative clause. {Brood} (\nossian\) is in Luke while Matthew has {chickens} (\nossia\), both late forms for the older \neossia\. The adjective {desolate} (\ermos\) is wanting in kjv@Luke:13:35| and is doubtful in kjv@Matthew:23:39|.
rwp@Luke:14:1 @{When he went} (\en ti elthein auton\). Luke's favourite temporal clause = "on the going as to him." {That} (\kai\). Another common Lukan idiom, \kai=hoti\ after \egeneto\, like Hebrew _wav_. {They} (\autoi\). Emphatic. {Were watching} (\san paratroumenoi\). Periphrastic imperfect middle. Note force of \autoi\, middle voice, and \para-\. They were themselves watching on the side (on the sly), watching insidiously, with evil intent as in kjv@Mark:3:2| (active).
rwp@Luke:14:2 @{Which had the dropsy} (\hudrpikos\). Late and medical word from \hudr\ (water), one who has internal water (\hudrps\). Here only in the N.T. and only example of the disease healed by Jesus and recorded.
rwp@Luke:14:3 @{Answering} (\apokritheis\). First aorist passive participle without the passive meaning. Jesus answered the thoughts of those mentioned in verse 1|. Here "lawyers and Pharisees" are treated as one class with one article (\tous\) whereas in 7:30| they are treated as two classes with separate articles. {Or not} (\ ou\). The dilemma forestalled any question by them. {They held their peace} (\hsuchasan\). Ingressive aorist active of old verb \hsuchaz\. They became silent, more so than before.
rwp@Luke:14:4 @{Took him} (\epilabomenos\). Second aorist middle participle of \epilamban\, an old verb, only in the middle in the N.T. It is not redundant use, "took and healed," but "took hold of him and healed him." Only instance in the N.T. of its use in a case of healing. {Let him go} (\apelusen\). Probably, dismissed from the company to get him away from these critics.
rwp@Luke:14:5 @{An ass or an ox} (\onos bous\). But Westcott and Hort \huios bous\ ({a son or an ox}). The manuscripts are much divided between \huios\ (son) and \onos\ (ass) which in the abbreviated uncials looked much alike (TC, OC) and were much alike. The sentence in the Greek reads literally thus: Whose ox or ass of you shall fall (\peseitai\, future middle of \pipto\) into a well and he (the man) will not straightway draw him up (\anaspasei\, future active of \anaspa\) on the sabbath day? The very form of the question is a powerful argument and puts the lawyers and the Pharisees hopelessly on the defensive.
rwp@Luke:14:6 @{Could not answer again} (\ouk ischusan antapokrithnai\). Did not have strength to answer back or in turn (\anti-\) as in kjv@Romans:9:20|. They could not take up the argument and were helpless. They hated to admit that they cared more for an ox or ass or even a son than for this poor dropsical man.
rwp@Luke:14:7 @{A parable for those which were bidden} (\pros tous keklmenous paraboln\). Perfect passive participle of \kale\, to call, to invite. This parable is for the guests who were there and who had been watching Jesus. {When he marked} (\epechn\). Present active participle of \epech\ with \ton noun\ understood, holding the mind upon them, old verb and common. {They chose out} (\exelegonto\). Imperfect middle, were picking out for themselves. {The chief seats} (\tas prtoklisias\). The first reclining places at the table. Jesus condemned the Pharisees later for this very thing (Matthew:23:6; kjv@Mark:12:39; kjv@Luke:20:46|). On a couch holding three the middle place was the chief one. At banquets today the name of the guests are usually placed at the plates. The place next to the host on the right was then, as now, the post of honour.
rwp@Luke:14:8 @{Sit not down} (\m kataklithis\). First aorist (ingressive) passive subjunctive of \kataklin\, to recline. Old verb, but peculiar to Luke in the N.T. (7:36; 9:14; 14:8; 24:30|). {Be bidden} (\i keklmenos\). Periphrastic perfect passive subjunctive of \kale\ after \m pote\.
rwp@Luke:14:9 @{And say} (\kai erei\). Changes to future indicative with \m pote\ as in 12:58|. {Shalt begin with shame} (\arxi meta aischuns\). The moment of embarrassment. {To take the lowest place} (\ton eschaton topon katechein\). To hold down the lowest place, all the intermediate ones being taken.
rwp@Luke:14:10 @{Sit down} (\anapese\). Second aorist active imperative of \anapipt\, to fall up or back, to lie back or down. Late Greek word for \anaklin\ (cf. \kataklin\ in verse 8|). {He that hath bidden thee} (\ho keklks se\). Perfect active participle as in verse 12| (\ti keklkoti\) with which compare \ho kalesas\ in verse 9| (first aorist active participle). {He may say} (\erei\). The future indicative with \hina\ does occur in the _Koin_ (papyri) and so in the N.T. (Robertson, _Grammar_, p. 984). {Go up higher} (\prosanabthi\). Second aorist active imperative second singular of \prosanabain\, an old double compound verb, but here only in the N.T. Probably, "Come up higher," because the call comes from the host and because of \pros\.
rwp@Luke:14:12 @{A dinner or a supper} (\ariston deipnon\). More exactly, a breakfast or a dinner with distinction between them as already shown. This is a parable for the host as one had just been given for the guests, though Luke does not term this a parable. {Call not} (\m phnei\). \M\ and the present imperative active, prohibiting the habit of inviting only friends. It is the _exclusive_ invitation of such guests that Jesus condemns. There is a striking parallel to this in Plato's _Phaedrus_ 233. {Recompense} (\antapodoma\). In the form of a return invitation. Like \anti\ in "bid thee again" (\antikalessin\).
rwp@Luke:14:13 @{When thou makest a feast} (\hotan dochn poiis\). \Hotan\ and the present subjunctive in an indefinite temporal clause. \Doch\ means reception as in kjv@Luke:5:29|, late word, only in these two passages in the N.T. Note absence of article with these adjectives in the Greek (poor people, maimed folks, lame people, blind people).
rwp@Luke:14:14 @{To recompense thee} (\antapodounai soi\). Second aorist active infinitive of this old and common double compound verb, to give back in return. The reward will come at the resurrection if not before and thou shalt be happy.
rwp@Luke:14:15 @{Blessed} (\makarios\). Happy, same word in the Beatitudes of Jesus (Matthew:5:3ff.|). This pious platitude whether due to ignorance or hypocrisy was called forth by Christ's words about the resurrection. It was a common figure among the rabbis, the use of a banquet for the bliss of heaven. This man may mean that this is a prerogative of the Pharisees. He assumed complacently that he will be among the number of the blest. Jesus himself uses this same figure of the spiritual banquet for heavenly bliss (Luke:22:29|). {Shall eat} (\phagetai\). Future middle from \esthi\, defective verb, from stem of the aorist (\ephagon\) like \edomai\ of the old Greek.
rwp@Luke:14:16 @{Made} (\epoiei\). Imperfect active, was on the point of making (inchoative). {Great supper} (\deipnon\). Or dinner, a formal feast. Jesus takes up the conventional remark of the guest and by this parable shows that such an attitude was no guarantee of godliness (Bruce). This parable of the marriage of the King's son (Luke:14:15-24|) has many points of likeness to the parable of the wedding garment (Matthew:22:1-14|) and as many differences also. The occasions are very different, that in Matthew grows out of the attempt to arrest Jesus while this one is due to the pious comment of a guest at the feast and the wording is also quite different. Hence we conclude that they are distinct parables. {And he bade many} (\kai ekalesen pollous\). Aorist active, a distinct and definite act following the imperfect \epoiei\.
rwp@Luke:14:17 @{His servant} (\ton doulon autou\). His bondservant. _Vocator_ or Summoner (Esther:5:8; 6:14|). This second summons was the custom then as now with wealthy Arabs. Tristram (_Eastern Customs_, p. 82) says: "To refuse the second summons would be an insult, which is equivalent among the Arab tribes to a declaration of war."
rwp@Luke:14:18 @{With one consent} (\apo mias\). Some feminine substantive like \gnms\ or \psuchs\ has to be supplied. This precise idiom occurs nowhere else. It looked like a conspiracy for each one in his turn did the same thing. {To make excuse} (\paraiteisthai\). This common Greek verb is used in various ways, to ask something from one (Mark:15:6|), to deprecate or ask to avert (Hebrews:12:19|), to refuse or decline (Acts:25:11|), to shun or to avoid (2Timothy:2:23|), to beg pardon or to make excuses for not doing or to beg (Luke:14:18ff.|). All these ideas are variations of \aite\, to ask in the middle voice with \para\ in composition. {The first} (\ho prtos\). In order of time. There are three of the "many" ("all"), whose excuses are given, each more flimsy than the other. {I must needs} (\ech anagkn\). I have necessity. The land would still be there, a strange "necessity." {Have me excused} (\eche me paritmenon\). An unusual idiom somewhat like the English perfect with the auxiliary "have" and the modern Greek idiom with \ech\, but certainly not here a Greek periphrasis for \paritso\. This perfect passive participle is predicate and agrees with \me\. See a like idiom in kjv@Mark:3:1; kjv@Luke:12:19| (Robertson, _Grammar_, pp. 902f.). The Latin had a similar idiom, _habe me excusatum_. Same language in verse 19|.
rwp@Luke:14:19 @{To prove them} (\dokimasai auta\). He could have tested them before buying. The oxen would not run away or be stolen.
rwp@Luke:14:20 @{I cannot come} (\ou dunamai elthein\). Less polite than the others but a more plausible pretence if he wanted to make it so. The law excused a newly married man from war (Deuteronomy:24:5|), "but not from social courtesy" (Ragg). The new wife would probably have been glad to go with him to the feast if asked. But see kjv@1Corinthians:7:33|. There is here as often a sharp difference between the excuses offered and the reasons behind them.
rwp@Luke:14:21 @{Being angry} (\orgistheis\). First aorist (ingressive) passive, becoming angry. {Quickly} (\taches\). The dinner is ready and no time is to be lost. The invitation goes still to those in the city. {Streets and lanes} (\tas plateias kai rhumas\). Broadways and runways (broad streets and narrow lanes). {Maimed} (\anapeirous\). Songs:Westcott and Hort for the old word \anaprous\, due to itacism (\ei=\ in pronunciation). The word is compounded of \ana\ and \pros\, lame all the way up.
rwp@Luke:14:22 @{And yet there is room} (\kai eti topos estin\). The Master had invited "many" (verse 16|) who had all declined. The servant knew the Master wished the places to be filled.
rwp@Luke:14:23 @{The highways and hedges} (\tas hodous kai phragmous\). The public roads outside the city of Judaism just as the streets and lanes were inside the city. The heathen are to be invited this time. {Hedges} is fenced in places from \phrass\, to fence in (Romans:3:19|). {Compel} (\anagkason\). First aorist active imperative of \anagkaz\, from \anagk\ (verse 18|). By persuasion of course. There is no thought of compulsory salvation. "Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord" (Vincent). As examples of such "constraint" in this verb see kjv@Matthew:14:22; kjv@Acts:26:11; kjv@Galatians:6:12|. {That my house may be filled} (\hina gemisthi mou ho oikos\). First aorist passive subjunctive of \gemiz\, to fill full, old verb from \gem\, to be full. Effective aorist. Subjunctive with \hina\ in final clause. The Gentiles are to take the place that the Jews might have had (Romans:11:25|). Bengel says: _Nec natura nec gratia patitur vacuum_.
rwp@Luke:14:24 @{My supper} (\mou tou deipnou\). Here it is still the Master of the feast who is summing up his reasons for his conduct. We do not have to say that Jesus shuts the door now in the face of the Jews who may turn to him.
rwp@Luke:14:25 @{And he turned} (\kai strapheis\). Second aorist passive participle of \streph\, common verb. It is a dramatic act on the part of Jesus, a deliberate effort to check the wild and unthinking enthusiasm of the crowds who followed just to be following. Note "many multitudes" (\ochloi polloi\) and the imperfect tense \suneporeuonto\, were going along with him.
rwp@Luke:14:26 @{Hateth not} (\ou misei\). An old and very strong verb \mise\, to hate, detest. The orientals use strong language where cooler spirits would speak of preference or indifference. But even so Jesus does not here mean that one must hate his father or mother of necessity or as such, for kjv@Matthew:15:4| proves the opposite. It is only where the element of choice comes in (cf. kjv@Matthew:6:24|) as it sometimes does, when father or mother opposes Christ. Then one must not hesitate. The language here is more sharply put than in kjv@Matthew:10:37|. The \ou\ here coalesces with the verb \misei\ in this conditional clause of the first class determined as fulfilled. It is the language of exaggerated contrast, it is true, but it must not be watered down till the point is gone. In mentioning "and wife" Jesus has really made a comment on the excuse given in verse 20| (I married a wife and so I am not able to come). {And his own life also} (\eti te kai tn psuchn heautou\). Note \te kai\, both--and. "The \te\ (B L) binds all the particulars into one bundle of _renuncianda_" (Bruce). Note this same triple group of conjunctions (\eti te kai\) in kjv@Acts:21:28|, "And moreover also," "even going as far as his own life." Martyrdom should be an ever-present possibility to the Christian, not to be courted, but not to be shunned. Love for Christ takes precedence "over even the elemental instinct of self-preservation" (Ragg).
rwp@Luke:14:27 @{His own cross} (\ton stauron heauto\). This familiar figure we have had already (Luke:9:23; kjv@Mark:8:34; kjv@Matthew:10:38; 16:24|). Each follower has a cross which he must bear as Jesus did his. \Bastaz\ is used of cross bearing in the N.T. only here (figuratively) and kjv@John:19:17| literally of Jesus. Crucifixion was common enough in Palestine since the days of Antiochus Epiphanes and Alexander Jannaeus.
rwp@Luke:14:28 @{Build a tower} (\purgon oikodomsai\). A common metaphor, either a tower in the city wall like that by the Pool of Siloam (Luke:13:4|) or a watchtower in a vineyard (Matthew:21:33|) or a tower-shaped building for refuge or ornament as here. This parable of the rash builder has the lesson of counting the cost. {Sit down} (\kathisas\). Attitude of deliberation. {First} (\prton\). First things first. Songs:in verse 31|. {Count} (\psphizei\). Common verb in late writers, but only here and kjv@Revelation:13:18| in the N.T. The verb is from \psphos\, a stone, which was used in voting and so counting. Calculate is from the Latin _calculus_, a pebble. To vote was to cast a pebble (\tithmi psphon\). Luke has Paul using "deposit a pebble" for casting his vote (Acts:26:10|). {The cost} (\tn dapann\). Old and common word, but here only in the N.T. from \dapt\, to tear, consume, devour. Expense is something which eats up one's resources. {Whether he hath wherewith to complete it} (\ei echei eis apartismon\). If he has anything for completion of it. \Apartismon\ is a rare and late word (in the papyri and only here in the N.T.). It is from \apartiz\, to finish off (\ap-\ and \artiz\ like our articulate), to make even or square. Cf. \exrtismenos\ in kjv@2Timothy:3:17|.
rwp@Luke:14:29 @{Lest haply} (\hina mpote\). Double final particles (positive and negative with addition of \pote\). Used here with aorist middle subjunctive in \arxntai\ (begin). {When he hath laid ... and was not able} (\thentos autou ... kai m ischuontos\) {to finish} (\ektelesai\). First aorist active infinitive. Note perfective use of \ek\, to finish out to the end. Two genitive absolutes, first, second aorist active participle \thentos\; second, present active participle \ischuontos\. {To mock him} (\auti empaizein\). An old verb, \em-paiz\, to play like a child (\pais\), at or with, to mock, scoff at, to trifle with like Latin _illudere_.
rwp@Luke:14:30 @{This man} (\houtos ho anthrpos\). This fellow, contemptuous or sarcastic use of \houtos\.
rwp@Luke:14:31 @{To encounter} (\sunbalein\). Second aorist active infinitive of \sunball\, old and common verb, to throw or bring together, to dispute, to clash in war as here. {Another king} (\heteri basilei\), to grapple with another king in war or for war (\eis polemon\). Associative instrumental case. {Take counsel} (\bouleusetai\). Future middle indicative of old and common verb \bouleu\, from \boul\, will, counsel. The middle means to take counsel with oneself, to deliberate, to ponder. {With ten thousand} (\en deka chiliasin\). Literally, in ten thousand. See this so-called instrumental use of \en\ in kjv@Jude:1:14|. Equipped in or with ten thousand. See kjv@Luke:1:17|. Note \meta eikosi chiliadn\ just below (midst of twenty thousand). {To meet} (\hupantsai\). Common verb (like \apanta\) from \anta\ (\anta\, end, face to face, from which \anti\) with preposition \hupo\ (or \apo\), to go to meet. Here it has a military meaning.
rwp@Luke:14:32 @{Or else} (\ei de mge\). Same idiom in 5:36|. Luke is fond of this formula. {An ambassage} (\presbeian\). Old and common word for the office of ambassador, composed of old men (\presbeis\) like Japanese Elder Statesmen who are supposed to possess wisdom. In the N.T. only here and kjv@Luke:19:14|. {Asketh conditions of peace} (\erti pros eirnn\). The use of \erta\ in this sense of beg or petition is common in the papyri and _Koin_ generally. The original use of asking a question survives also. The text is uncertain concerning \pros eirnn\ which means with \erta\, to ask negotiations for peace. In B we have \eis\ instead of \pros\ like verse 28|. Most MSS. have \ta\ before \pros\ or \eis\, but not in Aleph and B. It is possible that the \ta\ was omitted because of preceding \tai\ (\homoeoteleuton\), but the sense is the same. See kjv@Romans:14:19| \ta ts eirns\, the things of peace, which concern or look towards peace, the preliminaries of peace.
rwp@Luke:14:33 @{Renounceth not} (\ouk apotassetai\). Old Greek word to set apart as in a military camp, then in the middle voice to separate oneself from, say good-bye to (Luke:9:61|), to renounce, forsake, as here. {All that he hath} (\pasin tois heautou huparchousin\). Dative case, says good-bye to all his property, "all his own belongings" (neuter plural participle used as substantive) as named in verse 26|. This verse gives the principle in the two parables of the rash builder and of the rash king. The minor details do not matter. The spirit of self-sacrifice is the point.
rwp@Luke:14:35 @{Dunghill} (\koprian\). Later word in the _Koin_ vernacular. Here only in the N.T., though in the LXX. {Men cast it out} (\ex ballousin auto\). Impersonal plural. This saying about salt is another of Christ's repeated sayings (Matthew:5:13; kjv@Mark:9:50|). Another repeated saying is the one here about having ears to hear (Luke:8:8; 14:35, kjv@Matthew:11:15; 13:43|).
rwp@Luke:15:1 @{All the publicans and sinners} (\pantes hoi telnai kai hoi hamartloi\). The two articles separate the two classes (all the publicans and the sinners). They are sometimes grouped together (5:30; kjv@Matthew:9:11|), but not here. The publicans are put on the same level with the outcasts or sinners. Songs:in verse 2| the repeated article separates Pharisees and scribes as not quite one. The use of "all" here may be hyperbole for very many or the reference may be to these two classes in the particular place where Jesus was from time to time. {Were drawing near unto him} (\san auti eggizontes\). Periphrastic imperfect of \eggiz\, from \eggus\ (near), late verb. {For to hear} (\akouein\). Just the present active infinitive of purpose.
rwp@Luke:15:2 @{Both ... and} (\te ... kai\). United in the complaint. {Murmured} (\diegogguzon\). Imperfect active of \diagogguz\, late Greek compound in the LXX and Byzantine writers. In the N.T. only here and kjv@Luke:19:7|. The force of \dia\ here is probably between or among themselves. It spread (imperfect tense) whenever these two classes came in contact with Jesus. As the publicans and the sinners were drawing near to Jesus just in that proportion the Pharisees and the scribes increased their murmurings. The social breach is here an open yawning chasm. {This man} (\houtos\). A contemptuous sneer in the use of the pronoun. They spoke out openly and probably pointed at Jesus. {Receiveth} (\prosdechetai\). Present middle indicative of the common verb \prosdechomai\. In 12:36| we had it for expecting, here it is to give access to oneself, to welcome like \hupedexato\ of Martha's welcome to Jesus (Luke:10:38|). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu "untouchables" in India). {And eateth with them} (\kai sunesthiei autois\). Associative instrumental case (\autois\) after \sun-\ in composition. This is an old charge (Luke:5:30|) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the "friend" (\philos\) of publicans and sinners (Luke:7:34|).
rwp@Luke:15:3 @{This parable} (\tn paraboln tautn\). The Parable of the Lost Sheep (15:3-7|). This is Christ's way of answering the cavilling of these chronic complainers. Jesus gave this same parable for another purpose in another connection (Matthew:18:12-14|). The figure of the Good Shepherd appears also in kjv@John:10:1-18|. "No simile has taken more hold upon the mind of Christendom" (Plummer). Jesus champions the lost and accepts the challenge and justifies his conduct by these superb stories. "The three Episodes form a climax: The Pasture--the House--the Home; the Herdsman--the Housewife--the Father; the Sheep--the Treasure--the Beloved Son" (Ragg).
rwp@Luke:15:4 @{In the wilderness} (\en ti ermi\). Their usual pasturage, not a place of danger or peril. It is the owner of the hundred sheep who cares so much for the one that is lost. He knows each one of the sheep and loves each one. {Go after that which is lost} (\poreuetai epi to apollos\). The one lost sheep (\apollos\, second perfect active participle of \apollumi\, to destroy, but intransitive, to be lost). There is nothing more helpless than a lost sheep except a lost sinner. The sheep went off by its own ignorance and folly. The use of \epi\ for the goal occurs also in kjv@Matthew:22:9; kjv@Acts:8:26; 9:11|. {Until he find it} (\hes heuri auto\). Second aorist active subjunctive of \heurisk\, common verb, with \hes\, common Greek idiom. He keeps on going (\poreuetai\, linear present middle indicative) until success comes (effective aorist, \heuri\).
rwp@Luke:15:5 @{On his shoulders} (\epi tous mous autou\). He does it himself in exuberant affection and of necessity as the poor lost sheep is helpless. Note the plural shoulders showing that the sheep was just back of the shepherd's neck and drawn around by both hands. The word for shoulder (\mos\) is old and common, but in the N.T. only here and kjv@Matthew:23:4|. {Rejoicing} (\chairn\). "There is no upbraiding of the wandering sheep, nor murmuring at the trouble" (Plummer).
rwp@Luke:15:6 @{Rejoice with me} (\suncharte moi\). Second aorist passive of \sunchair\, an old and common verb for mutual joy as in kjv@Phillipians:2:17f|. Joy demands fellowship. Same form in verse 9|. Songs:the shepherd {calls together} (\sunkalei\, note \sun\ again) both his friends and his neighbours. This picture of the Good Shepherd has captured the eye of many artists through the ages.
rwp@Luke:15:7 @{Over one sinner that repenteth} (\epi heni hamartli metanoounti\). The word sinner points to verse 1|. Repenting is what these sinners were doing, these lost sheep brought to the fold. The joy in heaven is in contrast with the grumbling Pharisees and scribes. {More than over} (\ epi\). There is no comparative in the Greek. It is only implied by a common idiom like our "rather than." {Which need no repentance} (\hoitines ou chreian echousin metanoias\). Jesus does not mean to say that the Pharisees and the scribes do not need repentance or are perfect. He for the sake of argument accepts their claims about themselves and by their own words condemns them for their criticism of his efforts to save the lost sheep. It is the same point that he made against them when they criticized Jesus and the disciples for being at Levi's feast (Luke:5:31f.|). They posed as "righteous." Very well, then. That shuts their mouths on the point of Christ's saving the publicans and sinners.
rwp@Luke:15:8 @{Ten pieces of silver} (\drachmas deka\). The only instance in the N.T. of this old word for a coin of 65.5 grains about the value of the common \dnarius\ (about eighteen cents), a quarter of a Jewish shekel. The double drachma (\didrachmon\) occurs in the N.T. only in kjv@Matthew:17:24|. The root is from \drassomai\, to grasp with the hand (1Corinthians:3:19|), and so a handful of coin. Ten drachmas would be equal to nearly two dollars, but in purchasing power much more. {Sweep} (\saroi\). A late colloquial verb \saro\ for the earlier \sair\, to clear by sweeping. Three times in the N.T. (Luke:11:25; 15:8; kjv@Matthew:12:44|). The house was probably with out windows (only the door for light and hence the lamp lit) and probably also a dirt floor. Hence Bengel says: _non sine pulvere_. This parable is peculiar to Luke.
rwp@Luke:15:9 @{Her friends and neighbours} (\tas philas kai geitonas\). Note single article and female friends (feminine article and \philas\). \Hes hou euri\ here as in verse 4|, only \hou\ added after \hes\ (until which time) as often. {Which I lost} (\hn aplesa\). First aorist active indicative of \apollumi\. She lost the coin (note article). The shepherd did not lose the one sheep.
rwp@Luke:15:10 @{There is joy} (\ginetai chara\). More exactly, joy arises. Futuristic present of \ginomai\ (cf. \estai\ in verse 7|). {In the presence of the angels of God} (\enpion tn aggeln tou theou\). That is to say, the joy of God himself. The angels are in a sense the neighbours of God.
rwp@Luke:15:11 @{Had} (\eichen\). Imperfect active. Note \echn\ (verse 4|), \echousa\ (verse 8|), and now \eichen\. The self-sacrificing care is that of the owner in each case. Here (verses 11-32|) we have the most famous of all the parables of Jesus, the Prodigal Son, which is in Luke alone. We have had the Lost Sheep, the Lost Coin, and now the Lost Son. Bruce notes that in the moral sphere there must be self-recovery to give ethical value to the rescue of the son who wandered away. That comes out beautifully in this allegory.
rwp@Luke:15:12 @{The portion} (\to meros\). The Jewish law alloted one-half as much to the younger son as to the elder, that is to say one-third of the estate (Deuteronomy:21:17|) at the death of the father. The father did not have to abdicate in favour of the sons, but "this very human parable here depicts the impatience of home restraints and the optimistic ambition of youth" (Ragg). {And he divided} (\ho de dieilen\). The second aorist active indicative of \diaire\, an old and common verb to part in two, cut asunder, divide, but in the N.T. only here and kjv@1Corinthians:12:11|. The elder son got his share also of the "substance" or property or estate (\ts ousias\), "the living" (\ton bion\) as in kjv@Mark:12:44|, not "life" as in kjv@Luke:8:14|.
rwp@Luke:15:13 @{Not many days after} (\met' ou pollas hmeras\). Literally, after not many days. Luke is fond of this idiom (7:6; kjv@Acts:1:5|). {Took his journey} (\apedmsen\). First aorist active indicative of \apodme\ (from \apodmos\, away from home). Common verb. In the N.T. here and kjv@Matthew:21:33; 25:14; kjv@Mark:12:1; kjv@Luke:20:9|. He burned all his bridges behind him, gathering together all that he had. {Wasted} (\dieskorpisen\). First aorist active indicative of \diaskorpiz\, a somewhat rare verb, the very opposite of "gathered together" (\sunagogn\). More exactly he scattered his property. It is the word used of winnowing grain (Matthew:25:24|). {With riotous living} (\zn asts\). Living dissolutely or profligately. The late adverb \asts\ (only here in the N.T.) from the common adjective \astos\ (\a\ privative and \sz\), one that cannot be saved, one who does not save, a spendthrift, an abandoned man, a profligate, a prodigal. He went the limit of sinful excesses. It makes sense taken actively or passively (_prodigus_ or _perditus_), active probably here.
rwp@Luke:15:14 @{When he had spent} (\dapansantos autou\). Genitive absolute. The verb is here used in a bad sense as in kjv@James:4:3|. See on \dapan\ ¯Luke:14:28|. {He} (\autos\). Emphasis. {To be in want} (\hustereisthai\). The verb is from \husteros\, behind or later (comparative). We use "fall behind" (Vincent) of one in straitened circumstances. Plummer notes the coincidences of Providence. The very land was in a famine when the boy had spent all.
rwp@Luke:15:15 @{Joined himself} (\ekollth\). First aorist passive of \kolla\, an old verb to glue together, to cleave to. In the N.T. only the passive occurs. He was glued to, was joined to. It is not necessary to take this passive in the middle reflexive sense. {The citizens} (\tn politn\). Curiously enough this common word citizen (\polits\ from \polis\, city) is found in the N.T. only in Luke's writings (15:15; 19:14; kjv@Acts:21:39|) except in He 8:11| where it is quoted from kjv@Jeremiah:38:34|. {To feed swine} (\boskein choirous\). A most degrading occupation for anyone and for a Jew an unspeakable degradation.
rwp@Luke:15:16 @{He would fain have been filled} (\epethumei chortasthnai\). Literally, he was desiring (longing) to be filled. Imperfect indicative and first aorist passive infinitive. \Chortasthnai\ is from \chortaz\ and that from \chortos\ (grass), and so to feed with grass or with anything. Westcott and Hort put \gemisai tn koilian autou\ in the margin (the Textus Receptus). {With the husks} (\ek tn keratin\). The word occurs here alone in the N.T. and is a diminutive of \keras\ (horn) and so means little horn. It is used in various senses, but here refers to the pods of the carob tree or locust tree still common in Palestine and around the Mediterannean, so called from the shape of the pods like little horns, _Bockshornbaum_ in German or goat's-horn tree. The gelatinous substance inside has a sweetish taste and is used for feeding swine and even for food by the lower classes. It is sometimes called Saint John's Bread from the notion that the Baptist ate it in the wilderness. {No man gave unto him} (\oudeis edidou auti\). Imperfect active. Continued refusal of anyone to allow him even the food of the hogs.
rwp@Luke:15:17 @{But when he came to himself} (\eis heauton de elthn\). As if he had been far from himself as he was from home. As a matter of fact he had been away, out of his head, and now began to see things as they really were. Plato is quoted by Ackerman (_Christian Element in Plato_) as thinking of redemption as coming to oneself. {Hired servants} (\misthioi\). A late word from \misthos\ (hire). In the N.T. only in this chapter. The use of "many" here suggests a wealthy and luxurious home. {Have bread enough and to spare} (\perisseuontai artn\). Old verb from \perissos\ and that from \peri\ (around). Present passive here, "are surrounded by loaves" like a flood. {I perish} (\eg de limi hde apollumai\). Every word here counts: While I on the other hand am here perishing with hunger. It is the linear present middle of \apollumi\. Note \eg\ expressed and \de\ of contrast.
rwp@Luke:15:18 @{I will arise and go} (\anastas proreusomai\). This determination is the act of the will after he comes to himself and sees his real condition. {I did sin} (\hmarton\). That is the hard word to say and he will say it first. The word means to miss the mark. I shot my bolt and I missed my aim (compare the high-handed demand in verse 12|).
rwp@Luke:15:19 @{No longer worthy} (\ouketi axios\). Confession of the facts. He sees his own pitiful plight and is humble. {As one} (\hs hena\). The hired servants in his father's house are high above him now.
rwp@Luke:15:20 @{To his father} (\pros ton patera heautou\). Literally, to his own father. He acted at once on his decision. {Yet afar off} (\eti autou makran apechontos\). Genitive absolute. \Makran\ agrees with \hodon\ understood: While he was yet holding off a distant way. This shows that the father had been looking for him to come back and was even looking at this very moment as he came in sight. {Ran} (\dramn\). Second aorist active participle of the defective verb \trech\. The eager look and longing of the father. {Kissed} (\katephilsen\). Note perfective use of \kata\ kissed him much, kissed him again and again. The verb occurs so in the older Greek.
rwp@Luke:15:21 @The son made his speech of confession as planned, but it is not certain that he was able to finish as a number of early manuscripts do not have "Make me as one of the hired servants," though Aleph B D do have them. It is probable that the father interrupted him at this point before he could finish.
rwp@Luke:15:22 @{The best robe} (\stoln tn prtn\). \Stol\ is an old word for a fine stately garment that comes down to the feet (from \stello\, to prepare, equip), the kind worn by kings (Mark:16:5; kjv@Luke:22:46|). Literally, "a robe the first." But not the first that you find, but the first in rank and value, the finest in the house. This in contrast with his shabby clothes. {A ring} (\daktulion\). Common in classical writers and the LXX, but here only in the N.T. From \daktulos\, finger. See \chrusodaktulios\ in kjv@James:2:2|. {Shoes} (\hupodmata\). Sandals, "bound under." Both sandals and ring are marks of the freeman as slaves were barefooted.
rwp@Luke:15:23 @{The fatted calf} (\ton moschon ton siteuton\). The calf the fatted one. \Siteuton\ is the verbal adjective of \sileu\, to feed with wheat (\sitos\). The calf was kept fat for festive occasions, possibly in the hope of the son's return. {Kill} (\thusate\). Not as a sacrifice, but for the feast. {Make merry} (\euphranthmen\). First aorist passive subjunctive (volitive). From \euphrain\, an old verb from \eu\ (well) and \phrn\ (mind).
rwp@Luke:15:24 @{And is alive} (\kai anezsen\). First aorist active indicative of \anaza\, to live again. Literally, he was dead and he came back to life. {He was lost} (\n apolls\, periphrastic past perfect active of \apollumi\ and intransitive, in a lost state) and he was found (\heureth\). He was found, we have to say, but this aorist passive is really timeless, he is found after long waiting (effective aorist) The artists have vied with each other in picturing various items connected with this wonderful parable.
rwp@Luke:15:25 @{As he came and drew nigh} (\hs erchomenos ggisen\). More exactly, "As, coming, he drew nigh," for \erchomenos\ is present middle participle and \ggisen\ is aorist active indicative. {Music} (\sumphnias\). Our word "symphony." An old Greek word from \sumphnos\ (\sun\, together, and \phn\, voice or sound), {harmony, concord}, by a band of musicians. Here alone in the N.T. {And dancing} (\kai chorn\). An old word again, but here alone in the N.T. Origin uncertain, possibly from \orchos\ by metathesis (\orcheomai\, to dance). A circular dance on the green.
rwp@Luke:15:26 @{Servants} (\paidn\). Not \douloi\ (bondslaves) as in verse 22|. The Greeks often used \pais\ for servant like the Latin _puer_. It could be either a hired servant (\misthios\, verse 17|) or slave (\doulos\). {He inquired} (\epunthaneto\). Imperfect middle, inquired repeatedly and eagerly. {What these things might be} (\ti an ei tauta\). Not "poor" Greek as Easton holds, but simply the form of the direct question retained in the indirect. See the direct form as the apodosis of a condition of the fourth class in kjv@Acts:17:18|. In kjv@Acts:10:17| we have the construction with \an ei\ of the direct retained in the indirect question. Songs:also in kjv@Luke:1:62|: See Robertson, _Grammar_, p. 1044.
rwp@Luke:15:27 @{Is come} (\hkei\). Present indicative active, but a stem with perfect sense, old verb \hk\ retaining this use after perfect tenses came into use (Robertson, _Grammar_, p. 893). {Hath killed} (\ethusen\). Aorist active indicative and literally means, {did kill}. Difficult to handle in English for our tenses do not correspond with the Greek. {Hath received} (\apelaben\). Second aorist active indicative with similar difficulty of translation. Note \apo\ in compositions, like _re-_ in "receive," hath gotten him back (\ap-\). {Safe and sound} (\hugiainonta\). Present active participle of \hugiain\ from \hugis\, to be in good health. In spite of all that he has gone through and in spite of the father's fears.
rwp@Luke:15:28 @{But he was angry} (\rgisth\). First aorist (ingressive) passive indicative. But he became angry, he flew into a rage (\org\). This was the explosion as the result of long resentment towards the wayward brother and suspicion of the father's partiality for the erring son. {Would not go in} (\ouk thelen eiselthein\). Imperfect tense (was not willing, refused) and aorist active (ingressive) infinitive. {Entreated} (\parekalei\). Imperfect tense, he kept on beseeching him.
rwp@Luke:15:29 @{Do I serve thee} (\douleu soi\). Progressive present tense of this old verb from \doulos\ (slave) which the elder son uses to picture his virtual slavery in staying at home and perhaps with longings to follow the younger son (Robertson, _Grammar_, p. 879). {Transgressed} (\parlthon\). Second aorist active indicative of \parerchomai\, to pass by. Not even once (aorist) in contrast with so many years of service (linear present). {A kid} (\eriphon\). Some MSS. have \eriphion\, diminutive, a little kid. Songs:margin of Westcott and Hort. B has it also in kjv@Matthew:25:32|, the only other N.T. passage where the word occurs. {That I might make merry} (\hina euphranth\). Final clause, first aorist passive subjunctive of the same verb used in verses 23,25|.
rwp@Luke:15:30 @{This thy son} (\ho huios sou houtos\). Contempt and sarcasm. He does not say: "This my brother." {Came} (\lthen\). He does not even say, came back or came home. {Devoured} (\kataphagn\). We say, "eaten up," but the Greek has, "eaten down" (perfective use of \kata-\). Suggested by the feasting going on. {With harlots} (\meta pornn\). This may be true (verse 13|), but the elder son did not know it to be true. He may reflect what he would have done in like case.
rwp@Luke:15:31 @{Son} (\Teknon\). Child. {Thou} (\su\). Expressed and in emphatic position in the sentence. He had not appreciated his privileges at home with his father.
rwp@Luke:15:32 @{It was meet} (\edei\). Imperfect tense. It expressed a necessity in the father's heart and in the joy of the return that justifies the feasting. \Euphranthnai\ is used again (first aorist passive infinitive) and \charnai\ (second aorist passive infinitive) is more than mere hilarity, deep-seated joy. The father repeats to the elder son the language of his heart used in verse 24| to his servants. A real father could do no less. One can well imagine how completely the Pharisees and scribes (verse 2|) were put to silence by these three marvellous parables. The third does it with a graphic picture of their own attitude in the case of the surly elder brother. Luke was called a painter by the ancients. Certainly he has produced a graphic pen picture here of God's love for the lost that justifies forever the coming of Christ to the world to seek and to save the lost. It glorifies also soul-saving on the part of his followers who are willing to go with Jesus after the lost in city and country, in every land and of every race.
rwp@Luke:16:1 @{Unto the disciples} (\kai pros tous mathtas\). The three preceding parables in chapter 15 exposed the special faults of the Pharisees, "their hard exclusiveness, self-righteousness, and contempt for others" (Plummer). This parable is given by Luke alone. The \kai\ (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples (16:1-13|), the parable of the Unjust Steward. It is a hard parable to explain, but Jesus opens the door by the key in verse 9|. {Which had a steward} (\hos ichen oikonomon\). Imperfect active, continued to have. Steward is house-manager or overseer of an estate as already seen in kjv@Luke:12:42|. {Was accused} (\dieblth\). First aorist indicative passive, of \diaball\, an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word \diabolos\ (slanderer) is this same root and it is used even of women, she-devils (1Timothy:3:11|). {That he was wasting} (\hs diaskorpizn\). For the verb see on ¯15:13|. The use of \hs\ with the participle is a fine Greek idiom for giving the alleged ground of a charge against one. {His goods} (\ta huparchonta autou\). "His belongings," a Lukan idiom.
rwp@Luke:16:2 @{What is this that I hear?} (\ti touto akou;\). There are several ways of understanding this terse Greek idiom. The Revised Version (above) takes \ti\ to be equal to \ti estin touto ho akou\; That is a possible use of the predicate \touto\. Another way is to take \ti\ to be exclamatory, which is less likely. Still another view is that \ti\ is " Why": "Why do I hear this about thee?" See kjv@Acts:14:15| where that is the idiom employed. {Render} (\apodos\). Second aorist active imperative of \apodidmi\, Give back (and at once). {The account} (\ton logon\). The reckoning or report. Common use of \logos\. {Stewardship} (\oikonomias\). Same root as \oikonomos\ (steward). This demand does not necessarily mean dismissal if investigation proved him innocent of the charges. But the reason given implies that he is to be dismissed: {Thou canst no longer} (\ou gar duni\).
rwp@Luke:16:3 @{Within himself} (\en heauti\). As soon as he had time to think the thing over carefully. He knew that he was guilty of embezzlement of the Master's funds. {Taketh away} (\aphaireitai\). Present (linear) middle indicative of \aphaire\, old verb to take away. Here the middle present means, He is taking away for himself. {To beg I am not ashamed} (\epaitein aischunomai\). The infinitive with \aischunomai\ means ashamed to begin to beg. The participle, \epaitn aischunomai\ would mean, ashamed while begging, ashamed of begging while doing it.
rwp@Luke:16:4 @{I am resolved} (\egnn\). Second aorist active indicative of \ginsk\. A difficult tense to reproduce in English. I knew, I know, I have known, all miss it a bit. It is a burst of daylight to the puzzled, darkened man: I've got it, I see into it now, a sudden solution. {What to do} (\ti pois\). Either deliberative first aorist active subjunctive or deliberative future active indicative. {When I am put out} (\hotan metastath\). First aorist passive subjunctive of \methistmi\, (\meta, histmi\), old verb, to transpose, transfer, remove. He is expecting to be put out. {They may receive me} (\dexntai\). First aorist middle subjunctive of \dechomai\, common verb. Subjunctive with final particle \hina\. He wishes to put the debtors under obligation to himself. {Debtors} (\tn chreophiletn\). A late word. In the N.T. only here and kjv@Luke:7:41| from \chreos\, loan, and \opheilets\, debtor. It is probable that he dealt with "each one" separately.
rwp@Luke:16:6 @{Measures} (\batous\). Transliterated word for Hebrew _bath_, between eight and nine gallons. Here alone in the N.T. Not the same word as \batos\ ({bush}) in kjv@Luke:6:44|. {Thy bond} (\sou ta grammata\). Thy writings, thy contracts, thy note. {Quickly} (\taches\). It was a secret arrangement and speed was essential.
rwp@Luke:16:7 @{Measures} (\korous\). Another Hebrew word for dry measure. The Hebrew _cor_ was about ten bushels. Data are not clear about the Hebrew measures whether liquid ({bath}) or dry ({cor}).
rwp@Luke:16:8 @{His lord commended} (\epinesen ho kurios\). The steward's lord praised him though he himself had been wronged again (see verse 1| "wasting his goods"). {The unrighteous steward} (\ton oikonomon ts adikias\). Literally, the steward of unrighteousness. The genitive is the case of genus, species, the steward distinguished by unrighteousness as his characteristic. See "the mammon of unrighteousness" in verse 9|. See "the forgetful hearer" in kjv@James:1:25|. It is a vernacular idiom common to Hebrew, Aramaic, and the _Koin_. {Wisely} (\phronims\). An old adverb, though here alone in the N.T. But the adjective \phronimos\ from which it comes occurs a dozen times as in kjv@Matthew:10:16|. It is from \phrone\ and that from \phrn\, the mind (1Corinthians:14:20|), the discerning intellect. Perhaps "shrewdly" or "discreetly" is better here than "wisely." The lord does not absolve the steward from guilt and he was apparently dismissed from his service. His shrewdness consisted in finding a place to go by his shrewdness. He remained the steward of unrighteousness even though his shrewdness was commended. {For} (\hoti\). Probably by this second \hoti\ Jesus means to say that he cites this example of shrewdness because it illustrates the point. "This is the moral of the whole parable. Men of the world in their dealings with men like themselves are more prudent than the children of light in their intercourse with one another" (Plummer). We all know how stupid Christians can be in their co-operative work in the kingdom of God, to go no further. {Wiser than} (\phronimteroi huper\). Shrewder beyond, a common Greek idiom.
rwp@Luke:16:9 @{By the mammon of unrighteousness} (\ek tou mamn ts adikias\). By the use of what is so often evil (money). In kjv@Matthew:6:24| mammon is set over against God as in kjv@Luke:16:13| below. Jesus knows the evil power in money, but servants of God have to use it for the kingdom of God. They should use it discreetly and it is proper to make friends by the use of it. {When it shall fail} (\hotan eklipi\). Second aorist active subjunctive with \hotan\, future time. The mammon is sure to fail. {That they may receive you into the eternal tabernacles} (\hina dexntai humas eis tas ainious sknas\). This is the purpose of Christ in giving the advice about their making friends by the use of money. The purpose is that those who have been blessed and helped by the money may give a welcome to their benefactors when they reach heaven. There is no thought here of purchasing an entrance into heaven by the use of money. That idea is wholly foreign to the context. These friends will give a hearty welcome when one gives him mammon here. The wise way to lay up treasure in heaven is to use one's money for God here on earth. That will give a cash account there of joyful welcome, not of purchased entrance.
rwp@Luke:16:10 @{Faithful in a very little} (\pistos en elachisti\). Elative superlative. One of the profoundest sayings of Christ. We see it in business life. The man who can be trusted in a very small thing will be promoted to large responsibilities. That is the way men climb to the top. Men who embezzle in large sums began with small sums. Verses 10-13| here explain the point of the preceding parables.
rwp@Luke:16:11 @{Faithful in the unrighteous mammon} (\en ti adiki mamni\). In the use of what is considered "unrighteous" as it so often is. Condition of the first class, "if ye did not prove to be" (\ei ouk egenesthe\). Failure here forfeits confidence in "the true riches" (\to althinon\). There is no sadder story than to see a preacher go down by the wrong use of money, caught in this snare of the devil.
rwp@Luke:16:12 @{That which is your own} (\to hmeteron\). But Westcott and Hort read \to hmeteron\ (our own) because of B L Origen. The difference is due to itacism in the pronunciation of \h-\ and \h\ alike (long \i\). But the point in the passage calls for "yours" as correct. Earthly wealth is ours as a loan, a trust, withdrawn at any moment. It belongs to another (\en ti allotrii\). If you did not prove faithful in this, who will give you what is really yours forever? Compare "rich toward God" (Luke:12:21|).
rwp@Luke:16:13 @{Servant} (\oikets\). Household (\oikos\) servant. This is the only addition to kjv@Matthew:6:24| where otherwise the language is precisely the same, which see. Either Matthew or Luke has put the \logion\ in the wrong place or Jesus spoke it twice. It suits perfectly each context. There is no real reason for objecting to repetition of favourite sayings by Jesus.
rwp@Luke:16:14 @{Who were lovers of money} (\philarguroi huparchontes\). Literally, being lovers of money. \Philarguroi\ is an old word, but in the N.T. only here and kjv@2Timothy:3:2|. It is from \philos\ and \arguros\. {Heard} (\kouon\). Imperfect active, were listening (all the while Jesus was talking to the disciples (verses 1-13|). {And they scoffed at him} (\kai exemuktrizon\). Imperfect active again of \ekmuktriz\. LXX where late writers use simple verb. In the N.T. only here and kjv@Luke:23:35|. It means to turn out or up the nose at one, to sneer, to scoff. The Romans had a phrase, _naso adunco suspendere_, to hang on the hooked nose (the subject of ridicule). These money-loving Pharisees were quick to see that the words of Jesus about the wise use of money applied to them. They had stood without comment the three parables aimed directly at them (the lost sheep, the lost coin, the lost son). But now they do not remain quiet while they hear the fourth parable spoken to the disciples. No words were apparently spoken, but their eyes, noses, faces were eloquent with a fine disdain.
rwp@Luke:16:15 @{That justify yourselves} (\hoi dikaiountes heautous\). They were past-masters at that and were doing it now by upturned noses. {An abomination in the sight of God} (\bdelugma enpion tou theou\). See on ¯Matthew:24:15; kjv@Mark:13:14| for this LXX word for a detestable thing as when Antiochus Epiphanes set up an altar to Zeus in place of that to Jehovah. There is withering scorn in the use of this phrase by Jesus to these pious pretenders.
rwp@Luke:16:16 @{Entereth violently into it} (\eis autn biazetai\). A corresponding saying occurs in kjv@Matthew:11:12| in a very different context. In both the verb \biazetai\, occurs also, but nowhere else in the N.T. It is present middle here and can be middle or passive in Matthew, which see. It is rare in late prose. Deissmann (_Bible Studies_, p. 258) cites an inscription where \biazomai\ is reflexive middle and used absolutely. Here the meaning clearly is that everyone forces his way into the kingdom of God, a plea for moral enthusiasm and spiritual passion and energy that some today affect to despise.
rwp@Luke:16:19 @{He was clothed} (\enedidusketo\). Imperfect middle of \endidusk\, a late intensive form of \endu\. He clothed himself in or with. It was his habit. {Purple} (\porphuran\). This purple dye was obtained from the purple fish, a species of mussel or \murex\ (1Macc. 4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also kjv@Mark:15:17,20; kjv@Revelation:18:12|. {Fine linen} (\busson\). {Byssus} or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. "Some of the Egyptian linen was so fine that it was called _woven air_" (Vincent). Here only in the N.T. for the adjective \bussinos\ occurs in kjv@Revelation:18:12; 19:8,14|. {Faring sumptuously} (\euphrainomenos lamprs\). {Making merry brilliantly}. The verb \euphrainomai\ we have already had in 12:19; 15:23,25,32|. \Lamprs\ is an old adverb from \lampros\, brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (verse 14|) who were lovers of money. It shows the wrong use of money and opportunity.
rwp@Luke:16:20 @{Beggar} (\ptchos\). Original meaning of this old word. See on ¯Matthew:5:3|. The name Lazarus is from \Eleazaros\, "God a help," and was a common one. _Lazar_ in English means one afflicted with a pestilential disease. {Was laid} (\ebeblto\). Past perfect passive of the common verb \ball\. He had been flung there and was still there, "as if contemptuous roughness is implied" (Plummer). {At his gate} (\pros ton pulna autou\). Right in front of the large portico or gateway, not necessarily a part of the grand house, porch in kjv@Matthew:26:71|. {Full of sores} (\heilkmenos\). Perfect passive participle of \helko\, to make sore, to ulcerate, from \helkos\, ulcer (Latin _ulcus_). See use of \helkos\ in verse 21|. Common in Hippocrates and other medical writers. Here only in the N.T.
rwp@Luke:16:21 @{With the crumbs that fell} (\apo tn piptontn\). From the things that fell from time to time. The language reminds one of kjv@Luke:15:16| (the prodigal son) and the Syro-Phoenician woman (Mark:7:28|). Only it does not follow that this beggar did not get the scraps from the rich man's table. Probably he did, though nothing more. Even the wild street dogs would get them also. {Yea, even the dogs} (\alla kai hoi kunes\). For \alla kai\ see also 12:7; 24:22|. \Alla\ can mean "yea," though it often means "but." Here it depends on how one construes Luke's meaning. If he means that he was dependent on casual scraps and it was so bad that even the wild dogs moreover were his companions in misery, the climax came that he was able to drive away the dogs. The other view is that his hunger was unsatisfied, but even the dogs increased his misery. {Licked his sores} (\epeleichon ta helk autou\). Imperfect active of \epileich\, a late vernacular _Koin_ verb, to lick over the surface. It is not clear whether the licking of the sores by the dogs added to the misery of Lazarus or gave a measure of comfort, as he lay in his helpless condition. "Furrer speaks of witnessing dogs and lepers waiting together for the refuse" (Bruce). It was a scramble between the dogs and Lazarus.
rwp@Luke:16:22 @{Was borne} (\apenechthnai\). First aorist passive infinitive from \apopher\, a common compound defective verb. The accusative case of general reference (\auton\) is common with the infinitive in such clauses after \egeneto\, like indirect discourse. It is his soul, of course, that was so borne by the angels, not his body. {Into Abraham's bosom} (\eis ton holpon Abraam\). To be in Abraham's bosom is to the Jew to be in Paradise. In kjv@John:1:18| the Logos is in the bosom of the Father. Abraham, Isaac, and Jacob are in heaven and welcome those who come (Matthew:8:11|; 4Macc. 14:17). The beloved disciple reclined on the bosom of Jesus at the last passover (John:13:23|) and this fact indicates special favour. Songs:the welcome to Lazarus was unusual. {Was buried} (\etaph\). Second aorist (effective) passive of the common verb \thapt\. Apparently in contrast with the angelic visitation to the beggar.
rwp@Luke:16:23 @{In Hades} (\en ti Hidi\). See on kjv@Matthew:16:18| for discussion of this word. Lazarus was in Hades also for both Paradise (Abraham's bosom) and Gehenna are in the unseen world beyond the grave. {In torments} (\en basanois\). The touchstone by which gold and other metals were tested, then the rack for torturing people. Old word, but in the N.T. only here, kjv@Luke:16:28; kjv@Matthew:4:24|. {Sees} (\hori\). Dramatic present indicative. The Jews believed that Gehenna and Paradise were close together. This detail in the parable does not demand that we believe it. The picture calls for it. {From afar} (\apo makrothen\). Pleonastic use of \apo\ as \makrothen\ means {from afar}.
rwp@Luke:16:24 @{That he may dip} (\hina bapsi\). First aorist active subjunctive of \bapt\, common verb, to dip. {In water} (\hudatos\). Genitive, the specifying case, water and not something else. {Cool} (\katapsuxi\). First aorist active subjunctive of \katapsuch\, a late Greek compound, to cool off, to make cool. Only here in the N.T. but common in medical books. Note perfective use of \kata-\ (down). A small service that will be welcome. {For I am in anguish} (\hoti odunmai\). The active has a causative sense to cause intense pain, the middle to torment oneself (Luke:2:48; kjv@Acts:20:38|), the passive to be translated as here. Common verb, but no other examples in the N.T.
rwp@Luke:16:25 @{Receivedst} (\apelabes\). Second aorist indicative of \apolamban\, old verb to get back what is promised and in full. See also kjv@Luke:6:34; 18:30; 23:41|. {Evil things} (\ta kaka\). Not "his," but "the evil things" that came upon him. {Thou art in anguish} (\odunsai\). Like \kauchsai\ in kjv@Romans:2:17|. They contracted \-aesai\ without the loss of \s\. Common in the _Koin_.
rwp@Luke:16:26 @{Beside all this} (\en psi toutois\). {In all these things} (or regions). {Gulf} (\chasma\). An old word from \chain\, to yawn, our chasm, a gaping opening. Only here in the N.T. {Is fixed} (\estriktai\). Perfect passive indicative of \striz\, old verb (see on ¯Luke:9:51|). Permanent chasm. {May not be able} (\m dunntai\). Present middle subjunctive of \dunamai\. The chasm is there on purpose ({that not}, \hops m\) to prevent communication.
rwp@Luke:16:27 @{That you send him} (\hina pempsis auton\). As if he had not had a fair warning and opportunity. The Roman Catholics probably justify prayer to saints from this petition from the Rich Man to Abraham, but both are in Hades (the other world). It is to be observed besides, that Abraham makes no effort to communicate with the five brothers. But heavenly recognition is clearly assumed. Dante has a famous description of his visit to the damned (_Purg_. iii, 114).
rwp@Luke:16:28 @{That he may testify} (\hops diamarturtai\). An old verb for solemn and thorough (\dia-\) witness. The Rich Man labours under the delusion that his five brothers will believe the testimony of Lazarus as a man from the dead.
rwp@Luke:16:29 @{Let them hear them} (\akousatsan autn\). Even the heathen have the evidence of nature to show the existence of God as Paul argues in Romans so that they are without excuse (Romans:1:20f.|).
rwp@Luke:16:30 @{They will repent} (\metanosousin\). The Rich Man had failed to do this and he now sees that it is the one thing lacking. It is not wealth, not poverty, not alms, not influence, but repentance that is needed. He had thought repentance was for others, not for all.
rwp@Luke:16:31 @{Neither will they be persuaded} (\oud' peisthsontai\). First future passive of \peith\. Gressmann calls attention to the fact that Jesus is saying this in the conclusion of the parable. It is a sharp discouragement against efforts today to communicate with the dead. "Saul was not led to repentance when he saw Samuel at Endor nor were the Pharisees when they saw Lazarus come forth from the tomb. The Pharisees tried to put Lazarus to death and to explain away the resurrection of Jesus" (Plummer). Alford comments on the curious fact that Lazarus was the name of the one who did rise from the dead but whose return from the dead "was the immediate exciting cause of their (Pharisees) crowning act of unbelief."
rwp@Luke:17:1 @{It is impossible} (\anendekton estin\). See \ouk endechetai\ in 13:33|. Alpha privative (\an-\) and \endektos\, verbal adjective, from \endechomai\. The word occurs only in late Greek and only here in the N.T. The meaning is inadmissible, unallowable. {But that occasions of stumbling should come} (\tou ta skandala m elthein\). This genitive articular infinitive is not easy to explain. In kjv@Acts:10:25| there is another example where the genitive articular infinitive seems to be used as a nominative (Robertson, _Grammar_, p. 1040). The loose Hebrew infinitive construction may have a bearing here, but one may recall that the original infinitives were either locatives (\-eni\) or datives (\-ai\). \Ta skandala\ is simply the accusative of general reference. Literally, the not coming as to occasions of stumbling. For \skandalon\ (a trap) see on ¯Matthew:5:29; 16:23|. It is here only in Luke. The positive form of this saying appears in kjv@Matthew:18:7|, which see.
rwp@Luke:17:2 @{It were well for him} (\lusitelei auti\). An old word, but only here in the N.T., from \lusitels\ and this from \lu\, to pay, and \ta tel\, the taxes. Songs:it pays the taxes, it returns expenses, it is profitable. Literally here, "It is profitable for him" (dative case, \auti\). Matthew has \sumpherei\ (it is advantageous, bears together for). {If a millstone were hanged} (\ei lithos mulikos perikeitai\). Literally, "if a millstone is hanged." Present passive indicative from \perikeimai\ (to lie or be placed around). It is used as a perfect passive of \peritithmi\. Songs:it is a first-class condition, determined as fulfilled, not second-class as the English translations imply. \Mulikos\ is simply a stone (\lithos\), belonging to a mill. Here only in the text of Westcott and Hort, not in kjv@Mark:9:42| which is like kjv@Matthew:18:6| \mulos onikos\ where the upper millstone is turned by an ass, which see. {Were thrown} (\erriptai\). Perfect passive indicative from \rhipt\, old verb. Literally, is thrown or has been thrown or cast or hurled. Mark has \bebltai\ and Matthew \katapontisthi\, which see, all three verbs vivid and expressive. Rather than (\\). The comparative is not here expressed before \\ as one would expect. It is implied in \lusitelei\. See the same idiom in kjv@Luke:15:7|.
rwp@Luke:17:3 @{If thy brother sin} (\ean hamarti\). Second aorist (ingressive) subjunctive in condition of third class.
rwp@Luke:17:4 @{Seven times in a day} (\heptakis ts hmeras\). Seven times within the day. On another occasion Peter's question (Matthew:18:21|) brought Christ's answer "seventy times seven" (verse 22|), which see. Seven times during the day would be hard enough for the same offender.
rwp@Luke:17:5 @{Increase} (\prosthes\). Second aorist active imperative of \prostithmi\, to add to. Bruce thinks that this sounds much like the stereotyped petition in church prayers. A little reflection will show that they should answer the prayer themselves.
rwp@Luke:17:6 @{If ye have} (\ei echete\). Condition of the first class, assumed to be true. {Ye would say} (\elegete an\). Imperfect active with \an\ and so a conclusion (apodosis) of the second class, determined as unfulfilled, a mixed condition therefore. {Sycamine tree} (\sukamini\). At the present time both the black mulberry (sycamine) and the white mulberry (sycamore) exist in Palestine. Luke alone in the N.T. uses either word, the sycamine here, the sycamore in 19:4|. The distinction is not observed in the LXX, but it is observed in the late Greek medical writers for both trees have medicinal properties. Hence it may be assumed that Luke, as a physician, makes the distinction. Both trees differ from the English sycamore. In kjv@Matthew:17:20| we have "mountain" in place of "sycamine tree." {Be thou rooted up} (\ekrizthti\). First aorist passive imperative as is \phuteuthti\. {Would have obeyed} (\hupkousen an\). First aorist active indicative with \an\, apodosis of a second-class condition (note aorist tense here, imperfect \elegete\).
rwp@Luke:17:7 @{Sit down to meat} (\anapese\). Recline (for the meal). Literally, fall up (or back).
rwp@Luke:17:8 @{And will not rather say} (\all' ouk erei\). {But will not say?} \Ouk\ in a question expects the affirmative answer. {Gird thyself} (\perizsamenos\). Direct middle first aorist participle of \periznnumi\, to gird around. {Till I have eaten and drunken} (\hes phag kai pi\). More exactly, till I eat and drink. The second aorist subjunctives are not future perfects in any sense, simply punctiliar action, effective aorist. {Thou shalt eat and drink} (\phagesai kai piesai\). Future middle indicative second person singular, the uncontracted forms \-esai\ as often in the _Koin_. These futures are from the aorist stems \ephagon\ and \epion\ without _sigma_.
rwp@Luke:17:10 @{Unprofitable} (\achreioi\). The Syriac Sinaitic omits "unprofitable." The word is common in Greek literature, but in the N.T. only here and kjv@Matthew:25:30| where it means "useless" (\a\ privative and \chreios\ from \chraomai\, to use). The slave who only does what he is commanded by his master to do has gained no merit or credit. "In point of fact it is not commands, but demands we have to deal with, arising out of special emergencies" (Bruce). The slavish spirit gains no promotion in business life or in the kingdom of God.
rwp@Luke:17:11 @{Through the midst of Samaria and Galilee} (\dia meson Samarias kai Galilaias\). This is the only instance in the N.T. of \dia\ with the accusative in the local sense of "through." Xenophon and Plato use \dia mesou\ (genitive). Jesus was going from Ephraim (John:11:54|) north through the midst of Samaria and Galilee so as to cross over the Jordan near Bethshean and join the Galilean caravan down through Perea to Jerusalem. The Samaritans did not object to people going north away from Jerusalem, but did not like to see them going south towards the city (Luke:9:51-56|).
rwp@Luke:17:12 @{Which stood afar off} (\hoi anestsan porrthen\). The margin of Westcott and Hort reads simply \estsan\. The compound read by B means "rose up," but they stood at a distance (Leviticus:13:45f.|). The first healing of a leper (5:12-16|) like this is given by Luke only.
rwp@Luke:17:13 @{Lifted up} (\ran\). First aorist active of the liquid verb \air\.
rwp@Luke:17:14 @{As they went} (\en ti hupagein autous\). Favourite Lukan idiom of \en\ with articular infinitive as in 17:11| and often.
rwp@Luke:17:16 @{And he was a Samaritan} (\kai autos n Samareits\). This touch colours the whole incident. The one man who felt grateful enough to come back and thank Jesus for the blessing was a despised Samaritan. The \autos\ has point here.
rwp@Luke:17:18 @{Save this stranger} (\ei m ho allogens\). The old word was \allophulos\ (Acts:10:28|), but \allogens\ occurs in the LXX, Josephus, and inscriptions. Deissmann (_Light from the Ancient East_, p. 80) gives the inscription from the limestone block from the Temple of Israel in Jerusalem which uses this very word which may have been read by Jesus: {Let no foreigner enter within the screen and enclosure surrounding the sanctuary} (\Mthena allogen eisporeuesthai entos tou peri to hieron truphaktou kai peribolou\).
rwp@Luke:17:20 @{With observation} (\meta paratses\). Late Greek word from \paratre\, to watch closely. Only here in the N.T. Medical writers use it of watching the symptoms of disease. It is used also of close astronomical observations. But close watching of external phenomena will not reveal the signs of the kingdom of God.
rwp@Luke:17:21 @{Within you} (\entos humn\). This is the obvious, and, as I think, the necessary meaning of \entos\. The examples cited of the use of \entos\ in Xenophon and Plato where \entos\ means "among" do not bear that out when investigated. Field (_Ot. Norv_.) "contends that there is no clear instance of \entos\ in the sense of among" (Bruce), and rightly so. What Jesus says to the Pharisees is that they, as others, are to look for the kingdom of God within themselves, not in outward displays and supernatural manifestations. It is not a localized display "Here" or "There." It is in this sense that in kjv@Luke:11:20| Jesus spoke of the kingdom of God as "come upon you" (\ephthasen eph' hums\), speaking to Pharisees. The only other instance of \entos\ in the N.T. (Matthew:23:26|) necessarily means "within" ("the inside of the cup"). There is, beside, the use of \entos\ meaning "within" in the Oxyrhynchus Papyrus saying of Jesus of the Third Century (Deissmann, _Light from the Ancient East_, p. 426) which is interesting: "The kingdom of heaven is within you" (\entos humn\ as here in kjv@Luke:17:21|).
rwp@Luke:17:23 @{Go not away nor follow after them} (\m apelthte mde dixte\). Westcott and Hort bracket \apelthte mde\. Note aorist subjunctive with \m\ in prohibition, ingressive aorist. Do not rush after those who set times and places for the second advent. The Messiah was already present in the first advent (verse 21|) though the Pharisees did not know it.
rwp@Luke:17:24 @{Lighteneth} (\astraptousa\). An old and common verb, though only here and 24:4| in the N.T. The second coming will be sudden and universally visible. There are still some poor souls who are waiting in Jerusalem under the delusion that Jesus will come there and nowhere else.
rwp@Luke:17:25 @{But first} (\prton de\). The second coming will be only after the Cross.
rwp@Luke:17:27 @{They ate, they drank, they married, they were given in marriage} (\sthion, epinon, egamoun, egamizonto\). Imperfects all of them vividly picturing the life of the time of Noah. But the other tenses are aorists (Noah entered \eislthen\, the flood came \lthen\, destroyed \aplesen\).
rwp@Luke:17:28 @Note the same sharp contrast between the imperfects here ({ate} \sthion\, {drank} \epinon\, {bought} \gorazon\, {sold} \eploun\, {planted} \ephuteuon\, {builded} \ikodomoun\) and the aorists in verse 29| ({went out} \exlthen\, {rained} \ebrexen\, {destroyed} \aplesen\).
rwp@Luke:17:30 @{Is revealed} (\apokaluptetai\). Prophetic and futuristic present passive indicative.
rwp@Luke:17:31 @{Let him not go down} (\m katabat\). Second aorist active imperative of \katabain\ with \m\ in a prohibition in the third person singular. The usual idiom here would be \m\ and the aorist subjunctive. See kjv@Mark:13:15f.; kjv@Matthew:24:17f.| when these words occur in the great eschatological discussion concerning flight before the destruction of Jerusalem. Here the application is "absolute indifference to all worldly interests as the attitude of readiness for the Son of Man" (Plummer).
rwp@Luke:17:32 @{Remember Lot's wife} (\mnmoneuete ts gunaikos Lt\). Here only in the N.T. A pertinent illustration to warn against looking back with yearning after what has been left behind (Genesis:19:26|).
rwp@Luke:17:33 @{Shall preserve it} (\zogonsei autn\). Or save it alive. Here only in the N.T. except kjv@1Timothy:6:13; kjv@Acts:7:19|. It is a late word and common in medical writers, to bring forth alive (\zos, gen\) and here to keep alive.
rwp@Luke:17:34 @{In that night} (\tauti ti nukti\). More vivid still, "on this night," when Christ comes.
rwp@Luke:17:35 @{Shall be grinding} (\esontai althousai\). Periphrastic future active indicative of \alth\, an old verb only in the N.T. here and kjv@Matthew:24:41|. {Together} (\epi to auto\). In the same place, near together as in kjv@Acts:2:1|.
rwp@Luke:18:1 @{To the end that} (\pros to dein\). {With a view to the being necessary}, \pros\ and the articular infinitive. The impersonal verb \dei\ here is in the infinitive and has another infinitive loosely connected with it \proseuchesthai\, to pray. {Not to faint} (\m enkakein\). Literally, not to give in to evil (\en, kake\, from \kakos\, bad or evil), to turn coward, lose heart, behave badly. A late verb used several times in the N.T. (2Corinthians:4:1,16,| etc.).
rwp@Luke:18:2 @Regarded not (\m entrepomenos\). Present middle participle of \entrep\, old verb, to turn one on himself, to shame one, to reverence one. This was a "hard-boiled" judge who knew no one as his superior. See on ¯Matthew:21:37|.
rwp@Luke:18:3 @{Came oft} (\rcheto\). Imperfect tense denotes repetitions, no adverb for "oft" in the Greek. {Avenge me of} (\ekdikson me apo\). A late verb for doing justice, protecting one from another (note both \ek\ and \apo\, here). Deissmann (_Light from the Ancient East_, pp. 420ff.) quotes a \stl\ of the second century B.C. with a prayer for vengeance for a Jewish girl that had been murdered which has this very verb \ekdike\.
rwp@Luke:18:4 @{He would not} (\ouk thelen\). Imperfect tense of continued refusal. {Though} (\ei kai\). Concerning sentence, not \kai ei\ (even if).
rwp@Luke:18:5 @{Yet} (\ge\). Delicate intensive particle of deep feeling as here. {Because this widow troubleth me} (\dia to parechein moi kopon tn chran tautn\). Literally, because of the furnishing me trouble as to this widow (accusative of general reference with the articular infinitive). {Lest she wear me out} (\hina m huppiazi me\). Some take it that the judge is actually afraid that the widow may come and assault him, literally beat him under the eye. That idea would be best expressed here by the aorist tense.
rwp@Luke:18:6 @{The unrighteous judge} (\ho krits ts adikias\). The judge of unrighteousness (marked by unrighteousness), as in 16:8| we have "the steward of unrighteousness," the same idiom.
rwp@Luke:18:7 @{And he is longsuffering} (\makrothumei\). This present active indicative comes in awkwardly after the aorist subjunctive \poisi\ after \ou m\, but this part of the question is positive. Probably \kai\ here means "and yet" as so often (John:9:30; 16:32|, etc.). God delays taking vengeance on behalf of his people, not through indifference, but through patient forbearance.
rwp@Luke:18:8 @{Howbeit} (\pln\). It is not clear whether this sentence is also a question or a positive statement. There is no way to decide. Either will make sense though not quite the same sense. The use of \ra\ before \heursei\ seems to indicate a question expecting a negative answer as in kjv@Acts:8:30; kjv@Romans:14:19|. But here \ra\ comes in the middle of the sentence instead of near the beginning, an unusual position for either inferential \ra\ or interrogative \ra\. On the whole the interrogative \ra\ is probably correct, meaning to question if the Son will find a persistence of faith like that of the widow.
rwp@Luke:18:9 @{Set all others at naught} (\exouthenountas tous loipous\). A late verb \exouthene\, like \oudene\, from \outhen\ (\ouden\), to consider or treat as nothing. In LXX and chiefly in Luke and Paul in the N.T.
rwp@Luke:18:10 @{Stood} (\statheis\). First aorist passive participle of \histmi\. Struck an attitude ostentatiously where he could be seen. Standing was the common Jewish posture in prayer (Matthew:6:5; kjv@Mark:11:25|). {Prayed thus} (\tauta prosucheto\). Imperfect middle, was praying these things (given following). {With himself} (\pros heauton\). A soliloquy with his own soul, a complacent recital of his own virtues for his own self-satisfaction, not fellowship with God, though he addresses God. {I thank thee} (\eucharist soi\). But his gratitude to God is for his own virtues, not for God's mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the _am-haaretz_ or common people, because he was a man and not a woman. {Extortioners} (\harpages\). An old word, \harpax\ from same root as \harpaz\, to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke:3:13|), whether wolves (Matthew:7:15|) or men (1Corinthians:5:19f.|). The Pharisee cites the crimes of which he is not guilty. {Or even} (\ kai\). As the climax of iniquity (Bruce), he points to "this publican." Zaccheus will admit robbery (Luke:19:8|). {God} (\ho theos\). Nominative form with the article as common with the vocative use of \theos\ (so verse 13; kjv@John:20:28|).
rwp@Luke:18:12 @{Twice in the week} (\dis tou sabbatou\). One fast a year was required by the law (Leviticus:16:29; kjv@Numbers:29:7|). The Pharisees added others, twice a week between passover and pentecost, and between tabernacles and dedication of the temple. {I get} (\ktmai\). Present middle indicative, not perfect middle \kektmai\ (I possess). He gave a tithe of his income, not of his property.
rwp@Luke:18:13 @{Standing afar off} (\makrothen hests\). Second perfect active participle of \histmi\, intransitive like \statheis\ above. But no ostentation as with the Pharisee in verse 11|. At a distance from the Pharisee, not from the sanctuary. {Would not lift} (\ouk thelen oude eprai\). Negatives (double) imperfect of {thel}, was not willing even to lift up, refused to lift (\eprai\, first aorist active infinitive of the liquid compound verb, \ep-air\). Smote (\etupte\). Imperfect active of \tupt\, old verb, kept on smiting or beating. Worshippers usually lifted up their closed eyes to God. {Be merciful} (\hilasthti\). First aorist passive imperative of \hilaskomai\, an old verb, found also in LXX and inscriptions (\exhilaskomai\, Deissmann, _Bible Studies_, p. 224). {A sinner} (\ti hamartli\). The sinner, not a sinner. It is curious how modern scholars ignore this Greek article. The main point in the contrast lies in this article. The Pharisee thought of others as sinners. The publican thinks of himself alone as the sinner, not of others at all.
rwp@Luke:18:14 @{This man} (\houtos\). This despised publican referred to contemptuously in verse 11| as "this" (\houtos\) publican. {Rather than the other} (\par' ekeinon\). In comparison with (placed beside) that one. A neat Greek idiom after the perfect passive participle \dedikaiomenos\. {For} (\hoti\). This moral maxim Christ had already used in 14:11|. Plummer pertinently asks: "Why is it assumed that Jesus did not repeat his sayings?"
rwp@Luke:18:15 @{They brought} (\prosepheron\). Imperfect active, they were bringing. Songs:Mark:10:13|. {Their babes} (\ta breph\). Old word for {infants}. Here kjv@Mark:10:13; kjv@Matthew:19:13| have \paidia\ (little children). Note "also" (\kai\) in Luke, not in Mark and Matthew. {That he should touch them} (\hina autn hapttai\). Present middle subjunctive (linear action, repeatedly touch or one after the other), where kjv@Mark:10:13| has aorist middle subjunctive (\hapstai\). {Rebuked} (\epetimn\). Imperfect indicative active. Either inchoative began to rebuke, or continued, kept on rebuking. Matthew and Mark have the aorist \epetimsan\.
rwp@Luke:18:16 @{Called} (\prosekalesato\). Indirect middle aorist indicative, called the children with their parents to himself and then rebuked the disciples for their rebuke of the parents. The language of Jesus is precisely that of kjv@Mark:10:14| which see, and nearly that of kjv@Matthew:19:14| which see also. The plea of Jesus that children be allowed to come to him is one that many parents need to heed. It is a tragedy to think of parents "forbidding" their children or of preachers doing the same or of both being stumbling-blocks to children.
rwp@Luke:18:17 @{As a little child} (\hs paidion\). Jesus makes the child the model for those who seek entrance into the kingdom of God, not the adult the model for the child. He does not say that the child is already in the kingdom without coming to him. Jesus has made the child's world by understanding the child and opening the door for him.
rwp@Luke:18:18 @{Ruler} (\archn\). Not in kjv@Mark:10:17; kjv@Matthew:19:16|. {What shall I do to inherit?} (\Ti poisas klronoms;\). "By doing what shall I inherit?" Aorist active participle and future active indicative. Precisely the same question is asked by the lawyer in kjv@Luke:10:25|. This young man probably thought that by some one act he could obtain eternal life. He was ready to make a large expenditure for it. {Good} (\agathon\). See on ¯Mark:10:17; kjv@Matthew:19:16| for discussion of this adjective for absolute goodness. Plummer observes that no Jewish rabbi was called "good" in direct address. The question of Jesus will show whether it was merely fulsome flattery on the part of the young man or whether he really put Jesus on a par with God. He must at any rate define his attitude towards Christ.
rwp@Luke:18:22 @{One thing thou lackest yet} (\eti hen soi leipei\). Literally, one thing still fails thee or is wanting to thee. An old verb with the dative of personal interest. kjv@Mark:10:21| has here \husterei se\, which see. It was an amazing compliment for one who was aiming at perfection (Matthew:19:21|). The youth evidently had great charm and was sincere in his claims. {Distribute} (\diados\). Second aorist active imperative of \diadidmi\ (give to various ones, \dia-\). Here Mark and Matthew simply have \dos\ (give). The rest the same in all three Gospels.
rwp@Luke:18:23 @{Became} (\egenth\). First aorist passive indicative of \ginomai\. Like his countenance fell (\stugnasas\), in kjv@Mark:10:22|. {Exceedingly sorrowful} (\perilupos\). Old adjective (\peri, lup\) with perfective use of \peri\. {Very rich} (\plousios sphodra\). Rich exceedingly. Today, a multimillionaire.
rwp@Luke:18:24 @{Shall they enter} (\eisporeuontai\). Present middle indicative, futuristic present.
rwp@Luke:18:25 @{Through a needle's eye} (\dia trmatos belons\). Both words are old. \Trma\ means a perforation or hole or eye and in the N.T. only here and kjv@Matthew:19:24|. \Belon\ means originally the point of a spear and then a surgeon's needle. Here only in the N.T. kjv@Mark:10:25; kjv@Matthew:19:24| have \rhaphidos\ for needle. This is probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible.
rwp@Luke:18:26 @{Then who} (\kai tis\). Literally, {and who}. The \kai\ calls attention to what has just been said. Wealth was assumed to be mark of divine favour, not a hindrance to salvation.
rwp@Luke:18:27 @{The impossible with men possible with God} (\ta adunata para anthrpois dunata para ti thei\). Paradoxical, but true. Take your stand "beside" (\para\) God and the impossible becomes possible. Clearly then Jesus meant the humanly impossible by the parabolic proverb about the camel going through the needle's eye. God can break the grip of gold on a man's life, but even Jesus failed with this young ruler.
rwp@Luke:18:28 @{Our own} (\ta idia\). Our own things (home, business, etc.). Right here is where so many fail. Peter speaks here not in a spirit of boastfulness, but rather with his reactions from their consternation at what has happened and at the words of Jesus (Plummer).
rwp@Luke:18:30 @{Shall not receive} (\ouchi m labi\). Very strong double negative with aorist active subjunctive of \lamban\. {Manifold more} (\pollaplasiona\). Late Greek word, here alone in the N.T. save kjv@Matthew:19:29| where Westcott and Hort have it though many MSS. there read \hekatonplasiona\ (a hundredfold) as in kjv@Mark:10:30|.
rwp@Luke:18:31 @{Took unto him} (\paralabn\). Second aorist active participle of \paralamban\. Taking along with himself. Songs:Mark:10:32|. kjv@Matthew:20:17| adds \kat' idian\ (apart). Jesus is making a special point of explaining his death to the Twelve. {We go up} (\anabainomen\). Present active indicative, we are going up. {Unto the Son of man} (\ti huii tou anthrpou\). Dative case of personal interest. The position is amphibolous and the construction makes sense either with "shall be accomplished" (\telesthsetai\) or "that are written" (\ta gegrammena\), probably the former. Compare these minute details of the prophecy here (verses 32f.|) with the words in kjv@Mark:10:33f.; kjv@Matthew:20:18f.|, which see.
rwp@Luke:18:34 @{And they perceived not} (\kai ouk eginskon\). Imperfect active. They kept on not perceiving. Twice already Luke has said this in the same sentence. {They understood none of these things} (\ouden toutn sunkan\). First aorist active indicative, a summary statement. {This saying was hid from them} (\n to rhma touto kekrummenon ap' autn\). Past perfect passive indicative (periphrastic), state of completion. It was a puzzling experience. No wonder that Luke tries three times to explain the continued failure of the apostles to understand Jesus. The words of Christ about his death ran counter to all their hopes and beliefs.
rwp@Luke:18:35 @{Unto Jericho} (\eis Iereich\). See on ¯Matthew:20:29; kjv@Mark:10:46|, for discussion of the two Jerichos in Mark and Matt. (the old and the new as here). {Begging} (\epaitn\). Asking for something. He probably was by the wayside between the old Jericho and the new Roman Jericho. Mark gives his name Bartimaeus (10:46|). kjv@Matthew:20:30| mentions two.
rwp@Luke:18:36 @{Inquired} (\epunthaneto\). Imperfect middle. Repeatedly inquired as he heard the tramp of the passing crowd going by (\diaporeuomenou\). {What this meant} (\Ti ei touto\). Literally, What it was. Without \an\ the optative is due to indirect discourse, changed from \estin\. With \an\ (margin of Westcott and Hort) the potential optative of the direct discourse is simply retained.
rwp@Luke:18:37 @{Passeth by} (\parerchetai\). Present middle indicative retained in indirect discourse as \paragei\ is in kjv@Matthew:20:30|. No reason for differences of English tenses in the two passages (was passing by, passeth by).
rwp@Luke:18:38 @{He cried} (\ebosen\). Old verb, \boa\, to shout, as in 9:38|. {Son of David} (\huie Daueid\). Shows that he recognizes Jesus as the Messiah.
rwp@Luke:18:39 @{That he should hold his peace} (\hina sigsi\). Ingressive aorist subjunctive. That he should become silent; as with \hina sipsi\ in kjv@Mark:10:48|. {The more a great deal} (\polli mllon\). By much more as in kjv@Mark:10:48|.
rwp@Luke:18:40 @{Stood} (\statheis\). First aorist passive where kjv@Mark:10:49; kjv@Matthew:20:32| have \stas\ (second aorist active) translated "stood still." One is as "still" as the other. The first is that Jesus " stopped." {Be brought} (\achthnai\). First aorist infinitive in indirect command.
rwp@Luke:18:41 @{What wilt thou that I should do unto thee?} (\Ti soi theleis pois;\). Same idiom in kjv@Mark:10:51; kjv@Matthew:20:32| which see, the use of \thel\ without \hina\ with aorist subjunctive (or future indicative). See same references also for \hina anableps\ "that I may see again" without verb before \hina\. Three uses of \anablep\ here (verses 41,42,43|).
rwp@Luke:18:43 @{Followed} (\kolouthei\). Imperfect active as in kjv@Mark:10:52|. Either inchoative he began to follow, or descriptive, he was following.
rwp@Luke:19:1 @{Was passing through} (\dircheto\). Imperfect middle. Now Jesus was inside the Roman Jericho with the procession.
rwp@Luke:19:2 @{Chief publican} (\architelns\). The word occurs nowhere else apparently but the meaning is clear from the other words with \archi-\ like \archiereus\ (chief priest) \archipoimn\ (chief shepherd). Jericho was an important trading point for balsam and other things and so Zacchaeus was the head of the tax collections in this region, a sort of commissioner of taxes who probably had other publicans serving under him.
rwp@Luke:19:3 @{He sought} (\eztei\). Imperfect active. He was seeking, conative idea. {Jesus who he was} (\Isoun tis estin\). Prolepsis, to see who Jesus was. He had heard so much about him. He wanted to see which one of the crowd was Jesus. {For the crowd} (\apo tou ochlou\). He was short and the crowd was thick and close. {Stature} (\ti hlikii\). No doubt of that meaning here and possibly so in 2:52|. Elsewhere "age" except kjv@Luke:12:25; kjv@Matthew:6:27| where it is probably "stature" also.
rwp@Luke:19:4 @{Ran on before} (\prodramn eis to emprosthen\). Second aorist active participle of \protrech\ (defective verb). "Before" occurs twice (\pro-\ and \eis to emprosthen\). {Into a sycamore tree} (\epi sukomorean\). From \sukon\, fig, and \moron\, mulberry. The fig-mulberry and quite a different tree from the sycamine tree in 17:6|, which see. It bore a poor fruit which poor people ate (Amos:7:14|). It was a wide open tree with low branches so that Zacchaeus could easily climb into it. {That way} (\ekeins\). Feminine for \hodos\ (way) is understood. Genitive case with \di\ in composition (\dierchesthai\) or as an adverbial use.
rwp@Luke:19:5 @{Make haste and come down} (\speusas katabthi\). Simultaneous aorist active participle (\speusas\) with the second aorist active imperative. "Come down in a hurry."
rwp@Luke:19:6 @{He made haste and came down} (\speusas kateb\). Luke repeats the very words of Jesus with the same idiom. {Received him joyfully} (\hupedexato auton chairn\). The very verb used of Martha's welcome to Jesus (10:38|). "Joyfully" is the present active participle, "rejoicing" (\chairn\).
rwp@Luke:19:7 @{Murmured} (\diegogguzonto\). Imperfect middle of this compound onomatopoetic word \dia-gogguz\. In kjv@Luke:5:30| we have the simple \gogguz\, a late word like the cooing doves or the hum of bees. This compound with \dia-\ is still rarer, but more expressive. {To lodge} (\katalusai\). Jesus was the hero of this crowd from Galilee on their way to the passover. But here he had shocked their sensibilities and those of the people of Jericho by inviting himself to be the guest of this chief publican and notorious sinner who had robbed nearly everybody in the city by exorbitant taxes.
rwp@Luke:19:8 @{Stood} (\statheis\). Apparently Jesus and Zacchaeus had come to the house of Zacchaeus and were about to enter when the murmur became such a roar that Zacchaeus turned round and faced the crowd. {If I have wrongfully exacted aught of any man} (\ei tinos ti esukophantsa\). A most significant admission and confession. It is a condition of the first class (\ei\ and the aorist active indicative) that assumes it to be true. His own conscience was at work. He may have heard audible murmurs from the crowd. For the verb \sukophantein\, see discussion on ¯3:14|, the only two instances in the N.T. He had extorted money wrongfully as they all knew. {I return fourfold} (\apodidmi tetraploun\). I offer to do it here and now on this spot. This was the Mosaic law (Exodus:22:1; kjv@Numbers:5:6f.|). Restitution is good proof of a change of heart. D. L. Moody used to preach it with great power. Without this the offer of Zacchaeus to give half his goods to the poor would be less effective. "It is an odd coincidence, nothing more, that the fig-mulberry (sycamore) should occur in connexion with the _fig_-shewer (sycophant)."
rwp@Luke:19:10 @{The lost} (\to apollos\). The neuter as a collective whole, second perfect active participle of \apollumi\, to destroy. See kjv@Luke:15| for the idea of the lost.
rwp@Luke:19:11 @{He added and spake} (\prostheis eipen\). Second aorist active participle of \prostithmi\ with \eipen\. It is a Hebrew idiom seen also in kjv@Luke:20:1f.| he added to send (\prosetheto pempsai\) and in kjv@Acts:12:3| "he added to seize" (\prosetheto sullabein\). This undoubted Hebraism occurs in the N.T. in Luke only, probably due to the influence of the LXX on Luke the Greek Christian. {To appear} (\anaphainesthai\). Present passive infinitive of an old verb to be made manifest, to be shown up. In the N.T. only here and kjv@Acts:21:3|.
rwp@Luke:19:12 @{To take to himself a kingdom} (\labein heauti basileian\). Second aorist active infinitive of \lamban\ with the dative reflexive \heauti\ where the middle voice could have been used. Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge.
rwp@Luke:19:13 @{Trade ye herewith till I come} (\pragmateusasthe en hi erchomai\). First aorist middle imperative of \pragmateuomai\, an old verb from \prgma\, business. Here only in the N.T. Westcott and Hort in their text read \pragmateusasthai\, first aorist middle infinitive (\-ai\ and \-e\ were pronounced alike). The infinitive makes it indirect discourse, the imperative direct. {While I am coming} is what \en hi erchomai\ really means.
rwp@Luke:19:14 @{His citizens} (\hoi politai autou\). That actually happened with Archelaus.
rwp@Luke:19:15 @{When he was come back again} (\en ti epanelthein auton\). "On the coming back again as to him." Luke's favourite idiom of the articular infinitive after \en\ and with the accusative of general reference. {Had given} (\dedkei\). Past perfect active indicative without augment of \didmi\. {That he might know} (\hina gnoi\). Second aorist active subjunctive of \ginosk\. The optative would be \gnoi\.
rwp@Luke:19:16 @{Hath made} (\prosrgasato\). Only here in the N.T. Note \pros-\ in addition, besides, more.
rwp@Luke:19:17 @{Have thou authority} (\isthi exousian echn\). Periphrastic present active imperative. Keep on having authority.
rwp@Luke:19:19 @{Be thou also over} (\kai su epano ginou\). Present middle imperative. Keep on becoming over. There is no real reason for identifying this parable of the pounds with the parable of the talents in kjv@Matthew:25|. The versatility of Jesus needs to be remembered by those who seek to flatten out everything.
rwp@Luke:19:20 @{I kept} (\eichon\). Imperfect active of \ech\. I kept on keeping. {Laid up} (\apokeimenn\). Present passive participle agreeing with \hn\ (which), used often as perfect passive of \tithmi\ as here, laid away or off (\apo\). It is not the periphrastic construction, but two separate verbs, each with its own force. {In a napkin} (\en soudarii\). A Latin word _sudarium_ from _sudor_ (sweat) transliterated into Greek, a sweatcloth handkerchief or napkin. Found in papyrus marriage contracts as part of the dowry (second and third centuries A.D., Deissmann, _Bible Studies_, p. 223). Used also for swathing the head of the dead (John:11:44; 20:7|).
rwp@Luke:19:21 @{I feared} (\ephoboumn\). Imperfect middle, I continued to fear. {Austere} (\austros\). Old Greek word from \au\, to dry up. Reproduced in Latin _austeros_ and English _austere_. It means rough to the taste, stringent. Here only in the N.T. Compare \sklros\ (hard) in kjv@Matthew:25:24|. "Harsh in flavour, then in disposition" (Bruce). {Thou layedst not down} (\ouk ethkas\). Probably a proverb for a grasping profiteer.
rwp@Luke:19:22 @{Thou knewest} (\ideis\). Second past perfect of \hora\, to see, used as imperfect of \oida\, to know. Either it must be taken as a question as Westcott and Hort do or be understood as sarcasm as the Revised Version has it. The words of the wicked (\ponros\) slave are turned to his own condemnation.
rwp@Luke:19:23 @{Then wherefore} (\kai dia ti\). Note this inferential use of \kai-\ in that case. {Into the bank} (\epi trapezan\). Literally, {upon a table}. This old word \trapeza\, from \tetrapeza\ (\tetra\, four, \pous\, foot). It means then any table (Mark:7:28|), food on the table (Acts:16:34|), feast or banquet (Romans:11:9|), table of the money-changers (John:2:15; kjv@Mark:11:15; kjv@Matthew:21:12|), or bank as here. Our word bank is from Old English _bench_. {With interest} (\sun toki\). Not usury, but proper and legal interest. Old word from \tikt\, to bring forth. In the N.T. only here and kjv@Matthew:25:27|. {Should have required it} (\an auto epraxa\). Conclusion of second-class condition the condition or apodosis being implied in the participle "coming" (\elthn\), and the previous question. On this technical use of \prass\ (\epraxa\) see kjv@Luke:3:13|.
rwp@Luke:19:25 @{And they said unto him} (\kai eipan auti\). Probably the eager audience who had been listening to this wonderful parable interrupted Jesus at this point because of this sudden turn when the one pound is given to the man who has ten pounds. If so, it shows plainly how keenly they followed the story which Jesus was giving because of their excitement about the kingdom (Luke:19:11|).
rwp@Luke:19:26 @{That hath not} (\tou m echontos\). The present tense of \ech\ here, that keeps on not having, probably approaches the idea of acquiring or getting, the one who keeps on not acquiring. This is the law of nature and of grace.
rwp@Luke:19:27 @{Reign} (\basileusai\). First aorist active infinitive, ingressive aorist, come to rule. {Slay} (\katasphaxate\). First aorist active imperative of \katasphaz\, to slaughter, an old verb, but only here in the N.T.
rwp@Luke:19:28 @{Went on before} (\eporeueto emprosthen\). Imperfect middle. Jesus left the parable to do its work and slowly went on his way up the hill to Jerusalem.
rwp@Luke:19:29 @{Unto Bethphage and Bethany} (\eis Bthphag kai Bthania\). Both indeclinable forms of the Hebrew or Aramaic names. In kjv@Mark:11:1| "Bethany" is inflected regularly, which see. {Of Olives} (\Elain\). As in kjv@Mark:11:1; kjv@Matthew:21:1|, though some editors take it to be, not the genitive plural of \elaia\ (olive tree), but the name of the place Olivet. In the Greek it is just a matter of accent (circumflex or acute) Olivet is correct in kjv@Acts:1:12|. See on ¯Matthew:21:1ff.; kjv@Mark:11:1ff.| for details.
rwp@Luke:19:30 @{Whereon no man ever yet sat} (\eph' hon oudeis ppote anthrpn ekathisen\). Plummer holds that this fact indicated to the disciples a royal progress into the city of a piece with the Virgin Birth of Jesus and the burial in a new tomb.
rwp@Luke:19:32 @{As he had said unto them} (\kaths eipen autois\). Luke alone notes this item.
rwp@Luke:19:33 @{As they were loosing} (\luontn autn\). Genitive absolute. {The owners thereof} (\hoi kurioi autou\). The same word \kurios\ used of the Lord Jesus in verse 31| (and 34|) and which these "owners" would understand. See on ¯Matthew:21:3; kjv@Mark:11:3| for \kurios\ used by Jesus about himself with the expectation that these disciples would recognize him by that title as they did. The word in common use for the Roman emperor and in the LXX to translate the Hebrew _Elohim_ (God).
rwp@Luke:19:36 @{They spread} (\hupestrnnuon\). Imperfect active describing the continued spreading as they went on. \Hupostrnnu\ is a late form of the old verb \hupostorennumi\. Here only in the N.T.
rwp@Luke:19:37 @{At the descent} (\pros ti katabasei\). Epexegetic of "drawing nigh." They were going by the southern slope of the Mount of Olives. As they turned down to the city, the grand view stirred the crowd to rapturous enthusiasm. This was the first sight of the city on this route which is soon obscured in the descent. The second view bursts out again (verse 41|). It was a shout of triumph from the multitude with their long pent-up enthusiasm (verse 11|), restrained no longer by the parable of the pounds. {For all the mighty works which they had seen} (\peri pasn eidon dunamen\). Neat Greek idiom, incorporation of the antecedent (\dunamen\) into the relative clause and attraction of the case of the relative from the accusative \has\ to the genitive \hn\. And note "all." The climax had come, Lazarus, Bartimaeus, and the rest.
rwp@Luke:19:38 @{The king cometh} (\ho erchomenos, ho basileus\). The Messianic hopes of the people were now all ablaze with expectation of immediate realization. A year ago in Galilee he had frustrated their plans for a revolutionary movement "to take him by force to make him king" (John:6:15|). The phrase "the coming king" like "the coming prophet" (John:6:14; kjv@Deuteronomy:18:15|) expressed the hope of the long-looked-for Messiah. They are singing from the Hallel in their joy that Jesus at last is making public proclamation of his Messiahship. {Peace in heaven, and glory in the highest} (\en ourani eirn kai doxa en hupsistois\). This language reminds one strongly of the song of the angels at the birth of Jesus (Luke:2:14|). kjv@Mark:11:10; kjv@Matthew:21:9| have "Hosannah in the highest."
rwp@Luke:19:39 @{Some of the Pharisees} (\tines tn Pharisain\). Luke seems to imply by "from the multitude" (\apo tou ochlou\) that these Pharisees were in the procession, perhaps half-hearted followers of the mob. But kjv@John:12:19| speaks of Pharisees who stood off from the procession and blamed each other for their failure and the triumph of Jesus. These may represent the bolder spirits of their same group who dared to demand of Jesus that he rebuke his disciples.
rwp@Luke:19:40 @{If these shall hold their peace} (\ean houtoi sipsousin\). A condition of the first class, determined as fulfilled. The use of \ean\ rather than \ei\ cuts no figure in the case (see kjv@Acts:8:31; kjv@1Thessalonians:3:8; kjv@1John:5:15|). The kind of condition is determined by the mode which is here indicative. The future tense by its very nature does approximate the aorist subjunctive, but after all it is the indicative. {The stones will cry out} (\hoi lithoi kraxousin\). A proverb for the impossible happening.
rwp@Luke:19:41 @{Wept} (\eklausen\). Ingressive aorist active indicative, burst into tears. Probably audible weeping.
rwp@Luke:19:42 @{If thou hadst known} (\ei egns\). Second aorist active indicative of \ginsk\. Second-class condition, determined as unfulfilled. {Even thou} (\kai su\). Emphatic position of the subject. {But now} (\nun de\). Aposiopesis. The conclusion is not expressed and the sudden breaking off and change of structure is most impressive. {They are hid} (\ekrub\). Second aorist passive indicative of \krupt\, common verb, to hide.
rwp@Luke:19:43 @{Shall cast up a bank} (\parembalousin charaka\). Future active indicative of \paremball\, a double compound (\para, en, ball\) of long usage, finally in a military sense of line of battle or in camp. Here alone in the N.T. Songs:also the word \charaka\ (\charax\) for bank, stake, palisade, rampart, is here alone in the N.T., though common enough in the old Greek. {Compass thee round} (\perikuklsousin se\). Future active indicative. Another common compound to make a circle (\kuklos\) around (\peri\), though here only in the N.T. {Keep thee in} (\sunexousin se\). Shall hold thee together on every side (\pantothen\). See about \sunech\ on 4:38|.
rwp@Luke:19:44 @{Shall dash to the ground} (\edaphiousin\). Attic future of \edaphiz\, to beat level, to raze to the ground, a rare verb from \edaphos\, bottom, base, ground (Acts:22:7|), here alone in the N.T. {Because} (\anth' hn\). "In return for which things." {Thou knewest not} (\ouk egns\). Applying the very words of the lament in the condition in verse 42|. This vivid prophecy of the destruction of Jerusalem is used by those who deny predictive prophecy even for Jesus as proof that Luke wrote the Gospel after the destruction of Jerusalem. But it is no proof at all to those who concede to Jesus adequate knowledge of his mission and claims.
rwp@Luke:19:45 @{Began to cast out} (\rxato ekballein\). Songs:Mark:11:15| whereas kjv@Matthew:21:12| has simply "he cast out." See Mark and Matthew for discussion of this second cleansing of the temple at the close of the public ministry in relation to the one at the beginning in kjv@John:2:14-22|. There is nothing gained by accusing John or the Synoptics of a gross chronological blunder. There was abundant time in these three years for all the abuses to be revived.
rwp@Luke:19:47 @{He was teaching} (\n didaskn\). Periphrastic imperfect. {Daily} (\to kath' hmeran\). Note the accusative neuter article, "as to the according to the day," very awkward English surely, but perfectly good Greek. The same idiom occurs in 11:3|. {Sought} (\eztoun\). Imperfect active, conative imperfect, were seeking, trying to seek. {The principal men of the people} (\hoi prtoi tou laou\). The first men of the people. The position after the verb and apart from the chief priests and the scribes calls special attention to them. Some of these "first men" were chief priests or scribes, but not all of them. The lights and leaders of Jerusalem were bent on the destruction (\apolesai\) of Jesus. The raising of Lazarus from the dead brought them together for this action (John:11:47-53; 12:9-11|).
rwp@Luke:19:48 @{They could not find} (\ouch huriskon\). Imperfect active. They kept on not finding. {What they might do} (\to ti poissin\). First aorist active deliberative subjunctive in a direct question retained in the indirect. Note the article \to\ (neuter accusative) with the question. {Hung upon him} (\exekremeto autou\). Imperfect middle of \ekkremamai\, an old verb (\mi\ form) to hang from, here only in the N.T. The form is an \omega\ form from \ekkremomai\, a constant tendency to the \omega\ form in the _Koin_. It pictures the whole nation (save the leaders in verse 47|) hanging upon the words of Jesus as if in suspense in mid-air, rapt attention that angered these same leaders. Tyndale renders it "stuck by him."