# commentaries

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Observed him [&#963; &#965; &#957; &#949; &#964; &#951; &#961; &#949; &#953;]. A mistranslation. Rev., kept him safe. Peculiar to Mark. Compare <a href='B:470 9:17'>Mat 9:17</a>, are preserved; <a href='B:490 2:19'>Luk 2:19</a>, kept; sun, closely; threin, to preserve or keep, as the result of guarding. See on <a href='B:500 17:12'>Joh 17:12</a>, and reserved, <a href='B:670 1:4'>1Pe 1:4</a>.<p/>Did many things [&#960; &#959; &#955; &#955; &#945; &#949; &#960; &#959; &#953; &#949; &#953;]. The proper reading, however, is hjporei; from aj, not, and porov, a passage. Hence, strictly, to be in circumstances where one cannot find a way out. So Rev., rightly, he was much perplexed. The other reading is meaningless.


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Convenient [&#949; &#965; &#954; &#945; &#953; &#961; &#959; &#957;]. Mark only. Convenient for Herodias' purpose. "Opportune for the insidious woman, who hoped, through wine, lust, and the concurrence of sycophants, to be able easily to overcome the wavering mind of her husband" (Grotius in Meyer).<p/>Birthday. See on <a href='B:470 14:6'>Mat 14:6</a>. The notice of the banquet and of the rank of the guests is peculiar to Mark.<p/>Lords (megistasin). Only here, and <a href='B:730 6:15'>Rev 6:15</a>; <a href='B:730 18:3'>Rev 18:3</a>. A late word, from megav, great.<p/>High captains [&#967; &#953; &#955; &#953; &#945; &#961; &#967; &#959; &#953; &#962;]. Lit., commanders of a thousand men. Answering to a Roman military tribune. Both civil and military dignitaries were present, with other distinguished men of the district (chief men).


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The said Herodias [&#945; &#965; &#964; &#951; &#962; &#964; &#951; &#962; &#951; &#961; &#969; &#948; &#953; &#945; &#948; &#959; &#962;]. The A. V. misses the point of aujthv by the translation the said : the object being not to particularize the Herodias just referred to, but to emphasize the fact that Herodias' own daughter was put forward instead of a professional dancer. Hence Rev., correctly, "the daughter of Herodias herself."<p/>Damsel [&#954; &#959; &#961; &#945; &#963; &#953; &#969;]. See on <a href='B:480 5:41'>Mar 5:41</a>.


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Mark's narrative emphasizes the eager haste with which the murder was pushed. She came in straightway and demanded the boon forthwith.<p/>By and by [&#949; &#958; &#945; &#965; &#964; &#951; &#962;]. Obsolete in the old sense of immediately. The A. V. translates eujquv, straightway, in <a href='B:470 13:21'>Mat 13:21</a>, by and by : eujqewv, <a href='B:480 4:17'>Mar 4:17</a>, immediately : and the same word in <a href='B:490 21:9'>Luk 21:9</a>, by and by. Exauthv is rendered immediately, <a href='B:510 10:33'>Act 10:33</a>; <a href='B:510 11:11'>Act 11:11</a> : straightway, <a href='B:510 23:30'>Act 23:30</a> : presently, <a href='B:570 2:23'>Phi 2:23</a>. Rev., forthwith. The expression by and by in older English was sometimes used of place. Thus Chaucer.<p/>"Right in the same chamber by and by" (close by).<p/>and<p/>"Two young knights lying by and by" [&#957; &#949; &#945; &#961; &#964; &#959; &#947; &#949; &#964; &#951; &#949; &#961;].<p/>Edward IV is reported to have said on his death - bed : "I wote (know) not whether any preachers words ought more to move you than I that is going by and by to the place that they all preach of."<p/>Charger. See on <a href='B:470 14:8'>Mat 14:8</a>.


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Mark's favorite straightway. The king is prompt in his response.<p/>Executioner [&#963; &#960; &#949; &#954; &#959; &#965; &#955; &#945; &#964; &#959; &#961; &#945;]. One of Mark's Latin words, speculator. A speculator was a guardsman, whose business it was to watch or spy out (speculari). It came gradually to denote one of the armed body - guard of the Roman emperor. Thus Suetonius says of Claudius that he did not dare to attend banquets unless his speculatores with their lances surrounded him. Seneca uses the word in the sense of executioner. "He met the executioners (speculatoribus), declared that he had nothing to say against the execution of the sentence, and then stretched out his neck." Herod imitated the manners of the Roman court, and was attended by a company of speculatores, though it was not their distinctive office to act as executioners. Wyc. renders man - killer, and Tynd. hangman.


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Corpse. See on <a href='B:470 24:28'>Mat 24:28</a>.<p/>Stier (" Words of Jesus ") says of Herod : "This man, whose inner life was burnt out; who was made up of contradictions, speaking of his kingdom like Ahasuerus, and yet the slave of his Jezebel; willingly hearing the prophet, and unwillingly killing him; who will be a Sadducee, and yet thinks of a resurrection; who has a superstitious fear of the Lord Jesus, and yet a curiosity to see him."


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By companies [&#963; &#965; &#956; &#960; &#959; &#963; &#953; &#945; &#963; &#965; &#956; &#960; &#959; &#963; &#953; &#945;]. Peculiar to Mark. The Jewish dining - room was arranged like the Roman : three tables forming three sides of a square, and with divans or couches following the outside line of the tables. The open end of the square admitted the servants who waited at table. This explains the arrangement of the multitude here described by Mark. The people sat down, literally, in table - companies, arranged like guests at table; some companies of a hundred and some of fifty, in squares or oblongs open at one end, so that the disciples could pass along the inside and distribute the loaves.<p/>Green. Mark only.


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In ranks [&#960; &#961; &#945; &#963; &#953; &#945; &#953; &#960; &#961; &#945; &#963; &#953; &#945; &#953;]. Lit., like beds in a garden. The former adverb, by companies, describes the arrangement; this the color. The red, blue, and yellow clothing of the poorest Orientals makes an Eastern crowd full of color; a fact which would appeal to Peter's eye, suggesting the appearance of flower beds in a garden.


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Brake and gave [&#954; &#945; &#964; &#949; &#954; &#955; &#945; &#963; &#949; &#957;, &#949; &#948; &#953; &#948; &#959; &#965;]. The verbs are in different tenses; the former in the aorist, the latter in the imperfect. The aorist implies the instantaneous, the imperfect the continuous act. He brake, and kept giving out. Farrar remarks that the multiplication evidently took place in Christ's hands, between the acts of breaking and distributing.<p/>All. Peculiar to Mark.<p/>Were filled. See on <a href='B:470 5:6'>Mat 5:6</a>.


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Baskets full [&#954; &#959; &#966; &#953; &#957; &#969; &#957; &#960; &#955; &#951; &#961; &#969; &#956; &#945; &#964; &#945;]. Lit., fillings of baskets. See on <a href='B:470 14:20'>Mat 14:20</a>. Mark alone adds, and of the fishes.


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Men [&#945; &#957; &#948; &#961; &#949; &#962;]. Not generic, including men and women, but literally men. Compare <a href='B:470 14:21'>Mat 14:21</a>, beside women and children; a detail which we should have expected from Mark.


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When he had sent them away [&#945; &#960; &#959; &#964; &#945; &#958; &#945; &#956; &#949; &#957; &#959; &#962;]. Rev., more correctly, after he had taken leave. Unclassical, and used in this sense only in later Greek. So in <a href='B:490 9:61'>Luk 9:61</a>; <a href='B:510 18:18'>Act 18:18</a>; <a href='B:540 2:13'>2Co 2:13</a>.


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He saw [&#953; &#948; &#969; &#957;]. Participle. Rev., seeing. Better, however, the literal having seen. It was this which induced him to go to them.<p/>Toiling [&#946; &#945; &#963; &#945; &#957; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#965; &#962;]. Lit., tormented. Rev., distressed. See on <a href='B:470 4:24'>Mat 4:24</a>. Wyc., travailing. Tynd., troubled.<p/>Fourth watch. Between 3 and 6 A. M.<p/>Would have passed by them. Peculiar to Mark.


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They all saw him. Peculiar to Mark.<p/>Spake with them [&#949; &#955; &#945; &#955; &#951; &#963; &#949; &#957; &#956; &#949; &#964; &#945; &#965; &#964; &#969; &#957;]. Both Matthew and John give the simple dative, aujtoiv to them. Mark's with them is more familiar, and gives the idea of a more friendly and encouraging address. It is significant, in view of Peter's relation to this gospel, that Mark omits the incident of Peter's walk on the waves (<a href='B:470 14:28-31'>Mat 14:28-31</a> ).


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Ceased. See on <a href='B:480 4:38'>Mar 4:38</a>.<p/>Sore amazed [&#955; &#953; &#945; &#957; &#949; &#954; &#960; &#949; &#961; &#953; &#963; &#963; &#959; &#965; &#949; &#958; &#953; &#963; &#964; &#945; &#957; &#964; &#959;]. Lit., exceedingly beyond measure. A strong expression peculiar to Mark. jExistanto, were amazed. Compare the cognate noun ekstasiv, and see on <a href='B:480 5:42'>Mar 5:42</a>.


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Peculiar to Mark.<p/>The miracle of the loaves [&#949; &#960; &#953; &#964; &#959; &#953; &#962; &#945; &#961; &#964; &#959; &#953; &#962;]. Rev., concerning the loaves. Lit., upon; in the matter of. They did not reason from the multiplying of the loaves to the stilling of the sea.


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Drew to the shore [&#960; &#961; &#959; &#963; &#969; &#961; &#956; &#953; &#963; &#952; &#951; &#963; &#945; &#957;]. Peculiar to Mark. Rev., moored to the shore, though the meaning may be near the shore. jAnebh, he went up (verse 51), seems to indicate a vessel of considerable size, standing quite high out of the water. They may have anchored off shore.


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Ran round. From place to place where the sick were, to bring them to Jesus. Matthew has they sent.<p/>Carry about [&#960; &#949; &#961; &#953; &#966; &#949; &#961; &#949; &#953; &#957;]. peri, about; one hither and another thither, wherever Christ might be at the time.<p/>Beds [&#954; &#961; &#945; &#946; &#945; &#964; &#964; &#959; &#953; &#962;]. Condemned as bad Greek, but used by both Luke and John. See on <a href='B:480 2:4'>Mar 2:4</a>.


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Peculiar to Mark.<p/>In the streets [&#945; &#947; &#959; &#961; &#945; &#953; &#962;]. Rightly, Rev., Market - places. See on <a href='B:470 11:16'>Mat 11:16</a>.<p/>Border. See on <a href='B:470 9:20'>Mat 9:20</a>.


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Defiled [&#954; &#959; &#953; &#957; &#945; &#953; &#962;]. Lit., common; and so Rev. in margin, Wyc., and Tynd.<p/>That is. Added by way of explanation to Gentile readers.<p/>Oft [&#960; &#965; &#947; &#956; &#951;]. Rev., diligently. A word which has given critics much difficulty, and on which it is impossible to speak decisively. The Rev. gives in the margin the simplest meaning, the literal one, with the fist; that is, rubbing the uncleansed hand with the other doubled. This would be satisfactory if there were any evidence that such was the custom in washing; but there is none. Edersheim (" Life and Times of Jesus, "2, 11, note) says" the custom is not in accordance with Jewish law. "But he elsewhere says (" The Temple," 206, note), "For when water was poured upon the hands they had to be lifted, yet so that the water should neither run up above the wrist, nor back again upon the hand; best, therefore, by doubling the fingers into a fist. Hence (as Lightfoot rightly remarks) <a href='B:480 7:3'>Mar 7:3</a>, should be translated except they wash their hands with the fist." Tischendorf, in his eighth edition, retains an ancient reading, pukna, frequently or diligently, which may go to explain this translation in so man; y of the versions (Gothic, Vulgate, Syriac). Meyer, with his usual literalism gives with the fist, which I am inclined to adopt.<p/>Holding [&#954; &#961; &#945; &#964; &#959; &#965; &#957; &#964; &#949; &#962;]. Strictly, holding, firmly or fast. So <a href='B:650 4:14'>Heb 4:14</a>; <a href='B:730 2:25'>Rev 2:25</a>; denoting obstinate adherence to the tradition.


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Wash themselves [&#946; &#945; &#960; &#964; &#953; &#963; &#969; &#957; &#964; &#945; &#953;]. Two of the most important manuscripts, however, read rJantiswntai, sprinkled themselves. See Rev., in margin. This reading is adopted by Westcott and Hort. The American Revisers insist on bathe, instead of wash, already used as a translation of niywntai (verse 3). The scope of this work does not admit of our going into the endless controversy to which this word has given rise. It will be sufficient to give the principal facts concerning its meaning and usage.<p/>In classical Greek the primary meaning is to merse. Thus Polybius (i., 51, 6), describing a naval battle of the Romans and Carthaginians, says, "They sank [&#949; &#946; &#945; &#960; &#964; &#953; &#950; &#959; &#957;] many of the ships." Josephos (" Jewish War, "4, 3, 3), says of the crowds which flocked into Jerusalem at the time of the siege," They overwhelmed [&#949; &#946; &#945; &#960; &#964; &#953; &#963; &#945; &#957;] the city. "In a metaphorical sense Plato uses it of drunkenness : drowned in drink (bebaptismenoi," Symposium, "176); of a youth overwhelmed [&#946; &#945; &#960; &#964; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#957;] with the argument of his adversary (" Euthydemus," 277).<p/>In the Septuagint the verb occurs four times : <a href='B:290 21:4'>Isa 21:4</a>, Terror hath frighted me. Septuagint, Iniquity baptizes me [&#946; &#945; &#960; &#964; &#953; &#950; &#949; &#953;]; <a href='B:120 5:15'>2Ki 5:15</a>, of Naaman's dipping himself in Jordan [&#949; &#946; &#945; &#960; &#964; &#953; &#963; &#945; &#964; &#959;]; Judith 12 7, Judith washing herself [&#949; &#946; &#945; &#960; &#964; &#953; &#950; &#949; &#964; &#959;] at the fountain; Sirach 31 25, being baptized [&#946; &#945; &#960; &#964; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#962;] from a dead body.<p/>The New Testament use of the word to denote submersion for a religious purpose, may be traced back to the Levitical washings. See <a href='B:30 11:32'>Lev 11:32</a> (of vessels); <a href='B:30 11:40'>Lev 11:40</a> (of clothes); <a href='B:40 8:6'>Num 8:6</a>; <a href='B:40 8:7'>Num 8:7</a> (sprinkling with purifying water); <a href='B:20 30:19'>Exo 30:19</a>; <a href='B:20 30:21'>Exo 30:21</a> (of washing hands and feet). The word appears to have been at that time the technical term for such washings (compare <a href='B:490 11:38'>Luk 11:38</a>; <a href='B:650 9:10'>Heb 9:10</a>; <a href='B:480 7:4'>Mar 7:4</a> ), and could not therefore have been limited to the meaning immerse. Thus the washing of pots and vessels for ceremonial purification could not have been by plunging them in water, which would have rendered impure the whole body of purifying water. The word may be taken in the sense of washing or sprinkling.<p/>"The Teaching of the Apostles" (see on <a href='B:470 10:10'>Mat 10:10</a> ) throws light on the elastic interpretation of the term, in its directions for baptism. "Baptize - in living (i. e., running) water. But if thou hast not living water, baptize in other water; and if thou canst not in cold, then in warm. But if thou hast neither, pour water upon the head thrice into the name of the Father, and of the Son, and of the Holy Spirit" (Chapter 7.). Pots [&#958; &#949; &#963; &#964; &#969; &#957;]. Another of Mark's Latin words, adapted from the Latin sextarius, a pint measure. Wyc., cruets. Tynd., cruses.<p/>Brazen vessels [&#967; &#945; &#955; &#954; &#953; &#969; &#957;]. More literally, copper.<p/>Tables [&#954; &#955; &#953; &#957; &#969; &#957;]. Omitted in some of the best manuscripts and texts, and by Rev. The A. V. is a mistranslation, the word meaning couches. If this belongs in the text, we certainly cannot explain baptismouv as immersion.


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Honor. Wyc. has worship. Compare his rendering of <a href='B:470 6:2'>Mat 6:2</a>, "That they be worshipped of men;" <a href='B:470 13:57'>Mat 13:57</a>, "A prophet is not without worship but in his own country;" and especially <a href='B:500 12:26'>Joh 12:26</a>, If any man serve me, my Father shall worship him. "<p/>Die the death [&#952; &#945; &#957; &#945; &#964; &#969; &#964; &#949; &#955; &#949; &#965; &#964; &#945; &#964; &#969;]. Lit., come to an end by death. See on <a href='B:470 14:4'>Mat 14:4</a>.


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Corban. Mark only gives the original word, and then translates. See on <a href='B:470 14:5'>Mat 14:5</a>.


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Making of none effect. Rev., making void. See on <a href='B:470 14:6'>Mat 14:6</a>. Ye handed down. Note the past tense, identifying them for the moment with their forefathers. Compare <a href='B:470 13:35'>Mat 13:35</a>, Ye slew. Christ views the Jewish persecutors and bigots, ancient and modern, as a whole, actuated by one spirit, and ascribes to one section what was done by another.


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Draught [&#945; &#966; &#949; &#948; &#961; &#969; &#957; &#945;]. Liddell and Scott give only one definition - a privy, cloaca; and derive from edra, seat, breech, fundament. Compare English stool. The word does not refer to a part of the body.<p/>Purging all meats [&#954; &#945; &#952; &#945; &#961; &#953; &#950; &#969; &#957; &#960; &#945; &#957; &#964; &#945; &#964; &#945; &#946; &#961; &#969; &#956; &#945; &#964; &#945;]. According to the A. V. these words are in apposition with draught : the draught which makes pure the whole of the food, since it is the place designed for receiving the impure excrements.<p/>Christ was enforcing the truth that all defilement comes from within. This was in the face of the Rabbinic distinctions between clean and unclean meats. Christ asserts that Levitical uncleanness, such as eating with unwashed hands, is of small importance compared with moral uncleanness. Peter, still under the influence of the old ideas, cannot understand the saying and asks an explanation (<a href='B:470 14:15'>Mat 14:15</a> ), which Christ gives in verses 18 - 23. The words purging all meats (Rev., making all meats clean) are not Christ 's, but the Evangelist 's, explaining the bearing of Christ's words; and therefore the Rev. properly renders, this he said (italics), making all meats clean. This was the interpretation of Chrysostom, who says in his homily on Matthew : "But Mark says that he said these things making all meats pure." Canon Farrar refers to a passage cited from Gregory Thaumaturgus : "And the Savior, who purifies all meats, says." This rendering is significant in the light of Peter's vision of the great sheet, and of the words, "What God hath cleansed" [&#949; &#954; &#945; &#952; &#945; &#961; &#953; &#963; &#949;], in which Peter probably realized for the first time the import of the Lord's words on this occasion. Canon Farrar remarks : "It is doubtless due to the fact that St. Peter, the informant of St. Mark, in writing his Gospel, and as the sole ultimate authority for this vision in the Acts is the source of both narratives, - that we owe the hitherto unnoticed circumstance that the two verbs, cleanse and profane (or defile), both in a peculiarly pregnant sense, are the two most prominent words in the narrative of both events" (" Life and Work of Paul, " 1, 276 - 7).


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Evil Thoughts [&#948; &#953; &#945; &#955; &#959; &#947; &#953; &#963; &#956; &#959; &#953; &#959; &#953; &#954; &#945; &#954; &#959; &#953;]. Thoughts, those which are evil. So Rev., in margin. Thoughts that are evil. The word dialogismoi, thoughts, does not in itself convey a bad sense; and hence the addition of adjectives denoting evil, as here and <a href='B:660 2:4'>Jas 2:4</a>. Radically, it carries the idea of discussion or debate, with an under - thought of suspicion or doubt, either with one's own mind, as <a href='B:490 5:22'>Luk 5:22</a>; <a href='B:490 6:8'>Luk 6:8</a>; or with another, <a href='B:490 9:46'>Luk 9:46</a>; <a href='B:570 2:14'>Phi 2:14</a>; <a href='B:520 14:1'>Rom 14:1</a>.


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Wickedness [&#960; &#959; &#957; &#951; &#961; &#953; &#945; &#953;]. Plural. Rev., wickednesses. From ponein, to toil. The adjective ponhrov means, first, oppressed by toils; then in bad case or plight, from which it runs into the sense of morally bad. This conception seems to have been associated by the high - born with the life of the lower, laboring, slavish class; just as our word knave (like the German knabe from which it is derived) originally meant simply a boy or a servant - lad. As ponov means hard, vigorous labor, battle for instance, so the adjective ponhrov, in a moral sense, indicates active wickedness. So Jeremy Taylor : "Aptness to do shrewd turns, to delight in mischiefs and tragedies; a loving to trouble one's neighbor and do him ill offices." Ponhrov, therefore, is dangerous, destructive. Satan is called oJ ponhrov, the wicked one. Kakov, evil (see evil thoughts, verse 21), characterizes evil rather as defect : "That which is not such as, according to its nature, destination, and idea it might be or ought to be" [&#967; &#961; &#949; &#956; &#949; &#961;]. Hence of incapacity in war; of cowardice [&#954; &#945; &#954; &#953; &#945;]. Kakov doulov, the evil servant, in <a href='B:470 24:48'>Mat 24:48</a>, is a servant wanting in proper fidelity and diligence. Thus the thoughts are styled evil, as being that which, in their nature and purpose, they ought not to be. Matthew, however (xv. 19), calls these thoughts ponhroi, the thoughts in action, taking shape in purpose. Both adjectives occur in <a href='B:730 16:2'>Rev 16:2</a>.<p/>Lasciviousness [&#945; &#963; &#949; &#955; &#947; &#949; &#953; &#945;]. Derivation unknown. It includes lasciviousness, and may well mean that here; but is often used without this notion. In classical Greek it is defined as violence, with spiteful treatment and audacity. As in this passage its exact meaning is not implied by its being classed with other kindred terms, it would seem better to take it in as wide a sense as possible - that of lawless insolence and wanton caprice, and to render, with Trench, wantonness, since that word, as he remarks, "stands in remarkable ethical connection with ajselgeia, and has the same duplicity of meaning" (" Synonyms of the New Testament "). At <a href='B:520 13:13'>Rom 13:13</a>, where lasciviousness seems to be the probable meaning, from its association with chambering [&#954; &#959; &#953; &#964; &#945; &#953; &#962;], it is rendered wantonness in A. V. and Rev., as also at <a href='B:680 2:18'>2Pe 2:18</a>.<p/>Evil eye [&#959; &#966; &#952; &#945; &#955; &#956; &#959; &#962; &#960; &#959; &#957; &#951; &#961; &#959; &#962;]. A malicious, mischief - working eye, with the meaning of positive, injurious activity. See on wickednesses.<p/>Blasphemy [&#946; &#955; &#945; &#963; &#966; &#951; &#956; &#953; &#945;]. The word does not necessarily imply blasphemy against God. It is used of reviling, calumny, evil - speaking in general. See <a href='B:470 27:39'>Mat 27:39</a>; <a href='B:520 3:8'>Rom 3:8</a>; <a href='B:520 14:16'>Rom 14:16</a>; <a href='B:670 4:4'>1Pe 4:4</a>, etc. Hence Rev. renders railing.<p/>Pride [&#965; &#960; &#949; &#961; &#951; &#966; &#945; &#957; &#953; &#945;]. From uJper, above, and fainesqai, to show one's self. The picture in the word is that of a man with his head held high above others. It is the sin of an uplifted heart against God and man. Compare <a href='B:240 16:5'>Pro 16:5</a>; <a href='B:520 12:16'>Rom 12:16</a> (mind not high things); <a href='B:610 3:6'>1Ti 3:6</a>.


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Went away. See on chapter <a href='B:480 6:31'>Mar 6:31</a>. The entering into the house and the wish to be secluded are peculiar to Mark.


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Daughter [&#952; &#965; &#947; &#945; &#964; &#961; &#953; &#959; &#957;]. Diminutive. Rev., little daughter. See on chapter <a href='B:480 5:23'>Mar 5:23</a>.


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Syro - Phoenician. Phoenician of Syria, as distinguished from a Libyo - Phoenician of North Africa, Libya being often used for Africa.


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Let the children first be filled. Peculiar to Mark.<p/>The dogs. Diminutive. See on <a href='B:470 14:26'>Mat 14:26</a>.


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Mark adds under the table.<p/>The children's crumbs. See on <a href='B:470 14:26'>Mat 14:26</a>. This would indicate that the little dogs were pet dogs of the children, their masters.<p/>29, 30. Peculiar to Mark.<p/>Laid [&#946; &#949; &#946; &#955; &#951; &#956; &#949; &#957; &#959; &#957;]. Lit., thrown. She had probably experienced some fearful convulsion when the demon departed. Compare <a href='B:480 9:22'>Mar 9:22</a>, of the demon which possessed the boy : "It hath cast him, etc. [&#949; &#946; &#945; &#955; &#949; &#957;]." See also <a href='B:480 1:26'>Mar 1:26</a>; <a href='B:480 9:26'>Mar 9:26</a>.<p/>32 - 37. A narrative peculiar to Mark.


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Deaf [&#954; &#969; &#966; &#959; &#957;]. See on <a href='B:470 9:32'>Mat 9:32</a>.<p/>Had an impediment in his speech [&#956; &#959; &#947; &#953; &#955; &#945; &#955; &#959; &#957;]. Mogiv, with difficulty; lalov, speaking. Not absolutely dumb. Compare he spake plain, verse 35.


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Charged [&#948; &#953; &#949; &#963; &#964; &#949; &#953; &#955; &#945; &#964; &#959;]. The verb means, first, to separate; then to define or distinguish; and as that which is separated and distinguished is emphasized, to command or straitly charge.


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Astonished. See on <a href='B:470 7:28'>Mat 7:28</a>.<p/>To speak [&#955; &#945; &#955; &#949; &#953; &#957;]. See on <a href='B:470 28:18'>Mat 28:18</a>. The emphasis is not on the matter, but on the fact of speech.


text:
I have compassion [&#963; &#960; &#955; &#945; &#947; &#967; &#957; &#953; &#950; &#959; &#956; &#945; &#953;]. A peculiar verb, from splagcna, the inward parts, especially the nobler entrails - the heart, lungs, liver, and kidneys. These came gradually to denote the seat of the affections, like our word heart. This explains the frequent use of the word bowels in the A. V. in the sense of tender mercy, affection, compassion. See <a href='B:490 1:78'>Luk 1:78</a>; <a href='B:540 7:15'>2Co 7:15</a>; <a href='B:570 1:8'>Phi 1:8</a>; <a href='B:570 1:7'>Phi 1:7</a>; <a href='B:570 1:12'>Phi 1:12</a>; <a href='B:570 1:20'>Phi 1:20</a>. The Rev. has properly rejected it in every such case, using it only in its literal sense in the single passage, <a href='B:510 1:18'>Act 1:18</a>.<p/>They have been with me [&#960; &#961; &#959; &#963; &#956; &#949; &#957; &#959; &#965; &#963; &#953; &#957;]. Lit., they continue, as Rev.


text:
Faint. See on <a href='B:470 14:32'>Mat 14:32</a>. Wyc., fail.<p/>Some of them came from far. Peculiar to Mark.


text:
To sit down [&#945; &#957; &#945; &#960; &#949; &#963; &#949; &#953; &#957;]. Lit., to recline.<p/>Brake and gave. See on <a href='B:480 6:41'>Mar 6:41</a>.


text:
Baskets. See on <a href='B:470 14:20'>Mat 14:20</a>.<p/>Four thousand. Matthew (xv. 38) here adds a detail which we should rather expect in Mark : beside women and children.


text:
Began. The beginnings of things seem to have a peculiar interest for<p/>Mark. See <a href='B:480 1:1'>Mar 1:1</a>; <a href='B:480 1:45'>Mar 1:45</a>; <a href='B:480 4:1'>Mar 4:1</a>; <a href='B:480 5:17'>Mar 5:17</a>; <a href='B:480 5:20'>Mar 5:20</a>; <a href='B:480 6:2'>Mar 6:2</a>; <a href='B:480 6:7'>Mar 6:7</a>; <a href='B:480 6:34'>Mar 6:34</a>; <a href='B:480 6:55'>Mar 6:55</a>.<p/>Sign [&#963; &#951; &#956; &#949; &#953; &#959; &#957;]. See on <a href='B:470 11:20'>Mat 11:20</a>. Wyc., token. As applied to the miracles of our Lord, this word emphasizes their ethical purport, as declaring that the miraculous act points back of itself to the grace and power or divine character or authority of the doer.


text:
Sighed deeply in his spirit. Peculiar to Mark.<p/>There shall no sign be given [&#949; &#953; &#948; &#959; &#952; &#951; &#963; &#949; &#964; &#945; &#953; &#963; &#951; &#956; &#949; &#953; &#959; &#957;]. Lit., if a sign shall be given. The expression, is elliptical. It is a Hebrew idiom, and is really, at bottom, a form of imprecation. If I do not thus or so, may some judgment overtake me. Compare <a href='B:650 3:11'>Heb 3:11</a>.


text:
Took [&#949; &#960; &#953; &#955; &#945; &#946; &#959; &#956; &#949; &#957; &#959; &#962;]. Tynd., caught.<p/>If he saw [&#949; &#953; &#964; &#953; &#946; &#955; &#949; &#960; &#949; &#953; &#962;]. Rev., more accurately, renders the direct question : Seest thou aught? The change of tenses is graphic. Asked (imperfect). Dost thou see (present).


text:
I see men as trees walking (following the reading, Blepw touv ajnqrwpouv wJv dendra peripatountav). The Rev. reads, following the amended text, I see men, for [&#959; &#964; &#953;] I behold [&#959; &#961; &#969;] them as trees, walking. He saw them dimly. They looked like trees, large and misshapen; but he knew they were men, for they were walking about.


text:
Made him look up. The best texts omit, and substitute die bleyen, he looked stedfastly. See on <a href='B:470 7:5'>Mat 7:5</a>. Instead of vaguely staring, he fixed his eyes on definite objects.<p/>He saw [&#949; &#957; &#949; &#946; &#955; &#949; &#960; &#949; &#957;]. Imperfect tense. Continuous action. He saw and continued to see. Compare the aorist tense above : He looked stedfastly, fastened his eyes, denoting the single act, the first exercise of his restored sight.<p/>Every man. Following the reading apantav. But the best texts read apanta, all things. So Rev.<p/>Clearly [&#964; &#951; &#955; &#945; &#965; &#947; &#969; &#962;]. From thle, far, aujgh, shining. The farthest things were clearly seen.


text:
He saith [&#949; &#960; &#951; &#961; &#969; &#964; &#945;]. More correctly, he questioned or asked. So Rev. Mark omits the commendation of Peter. See Introduction.<p/>On verses 31 - 33, compare notes on <a href='B:470 16:21-28'>Mat 16:21-28</a>.


text:
He spake the saying openly. Mark only. Not as a secret or mystery, as in his words about being lifted up, or building the temple in three days. Not ambiguously, but explicitly. Wyc., plainly.


text:
Jesus now pauses; for what he has to say now is to be said to all who follow him. Hence he calls the multitude with his disciples. Peculiar to Mark.<p/>Will [&#952; &#949; &#955; &#949; &#953;]. Rev., would. See on <a href='B:470 1:19'>Mat 1:19</a>. It is more than is wishful.<p/>His cross. The pronoun aujtou his, is in an emphatic position.


text:
My words. Bengel remarks that one may confess Christ in general and yet be ashamed of this or that saying.<p/>In this adulterous and sinful generation. Peculiar to Mark. :Mr_9<p/>CHAPTER IX<p/>Compare <a href='B:470 17:1-13'>Mat 17:1-13</a>; <a href='B:490 9:28-36'>Luk 9:28-36</a>.


text:
Shining [&#963; &#964; &#953; &#955; &#946; &#959; &#957; &#964; &#945;]. Rev., glistering. The word is used of a gleam from polished surfaces - arms, sleek horses, water in motion, the twinkling of the stars, lightning.<p/>As no fuller, etc. Peculiar to Mark.


text:
Answered. Though no question had been asked him : but the Lord's transfiguration was an appeal to him and he desired to respond.


text:
Suddenly [&#949; &#958; &#945; &#960; &#953; &#957; &#945;]. The Greek word only here in the New Testament.


text:
Tell [&#948; &#953; &#951; &#947; &#951; &#963; &#969; &#957; &#964; &#945; &#953;]. Mark's word is more graphic than Matthew's eiphte. The word is from dia, through, and hJgeomai, to lead the way. Hence to lead one through a series of events : to narrate.<p/>Questioning. Wyc., asking. Tynd., disputing.


text:
The scribes. The particularizing of the scribes as the questioners, and verses 15, 16, are peculiar to Mark.


text:
Were greatly amazed [&#949; &#958; &#949; &#952; &#945; &#956; &#946; &#951; &#952; &#951; &#963; &#945; &#957;]. A word peculiar to Mark. See Introduction.


text:
It taketh him [&#954; &#945; &#964; &#945; &#955; &#945; &#946; &#951;]. Lit., seizeth hold of him. Our word catalepsy is derived from this.<p/>Teareth [&#961; &#951; &#963; &#963; &#949; &#953;]. Rev., dasheth down, with rendeth in margin. The verb is a form of rJhgnumi, to break. The form rJhssw is used in classical Greek of dancers beating the ground, and of beating drums. Later, in the form rJassein, a term of fighters : to fell, or knock down, which is the sense adopted by Rev.<p/>Gnasheth with his teeth. Rev., grindeth. This and the pining away are peculiar to Mark.


text:
Faithless [&#945; &#960; &#953; &#963; &#964; &#959; &#962;]. Faithless has acquired the sense of treacherous, not keeping faith. But Christ means without faith, and such is Tyndale's translation. Wyc., out of belief. Unbelieving would be better here. The Rev. retains this rendering of the A. V. at <a href='B:530 7:14'>1Co 7:14</a>; <a href='B:530 7:15'>1Co 7:15</a>; <a href='B:630 1:15'>Tit 1:15</a>; <a href='B:730 21:8'>Rev 21:8</a>, and elsewhere.


text:
Mark is more specific in his detail of the convulsion which seized the lad as he was coming to Jesus. He notes the convulsion as coming on at the demoniac's sight of our Lord. "When he saw him, straightway the spirit," etc. Also his falling on the ground, wallowing and foaming. We might expect the detail of these symptoms in Luke, the physician.<p/>21 - 27. Peculiar to Mark. He gives the dialogue between Jesus and the boy's father, and relates the process of the cure in graphic detail.


text:
Us. Very touching. The father identifies himself with the son's misery. Compare the Syro - Phoenician, who makes her daughter's case entirely her own : "Have mercy on me" (<a href='B:470 14:22'>Mat 14:22</a> ).


text:
If thou canst believe [&#964; &#959; &#949; &#953; &#948; &#965; &#957; &#951;]. Lit., the if thou canst. The word believe is wanting in the best texts. It is difficult to explain to an English reader the force of the definite article here. "It takes up substantially the word spoken by the father, and puts it with lively emphasis, without connecting it with the further construction, in order to link its fulfilment to the petitioner's own faith" (Meyer). We might paraphrase thus. Jesus said : "that if thou canst of thine - as regards that, all things are possible," etc. There is a play upon the words dunh, canst, and dunata, possible, which cannot be neatly rendered. "If thou canst - all things can be."


text:
Cried out and said [&#954; &#961; &#945; &#958; &#945; &#962; &#949; &#955; &#949; &#947; &#949; &#957;]. The former denoting the inarticulate cry, the ejaculation, followed by the words, "Lord, I believe," etc.


text:
Passed through [&#960; &#945; &#961; &#949; &#960; &#959; &#961; &#949; &#965; &#959; &#957; &#964; &#959;]. Lit., passed along [&#960; &#945; &#961; &#945;]. Not tarrying. Bengel says, "not through the cities, but past them."


text:
He taught [&#949; &#948; &#953; &#948; &#945; &#963; &#954; &#949; &#957;]. The Rev. would have done better to give the force of the imperfect here : He was teaching. He sought seclusion because he was engaged for the time in instructing. The teaching was the continuation of the "began to teach" (viii. 31).<p/>Is delivered. The present tense is graphic. The future is realized by the Lord as already present. See on <a href='B:470 26:2'>Mat 26:2</a>.<p/>33 - 35. Peculiar to Mark.


text:
Servant [&#948; &#953; &#945; &#954; &#959; &#957; &#959; &#962;]. Rev., minister. Probably from diwkw, to pursue; to be the follower of a person; to attach one's self to him. As distinguished from other words in the New Testament meaning servant, this represents the servant in his activity; while doulov, slave, represents him in his condition or relation as a bondman. A diakonov may be either a slave or a freeman. The word deacon is an almost literal transcription of the original. See <a href='B:570 1:1'>Phi 1:1</a>; <a href='B:610 3:8'>1Ti 3:8</a>; <a href='B:610 3:12'>1Ti 3:12</a>. The word is often used in the New Testament to denote ministers of the gospel. See <a href='B:530 3:5'>1Co 3:5</a>; <a href='B:560 3:7'>Eph 3:7</a>; <a href='B:590 3:2'>1Th 3:2</a>, and elsewhere. Mark uses doulov in <a href='B:480 10:44'>Mar 10:44</a>.<p/>Let [&#949; &#963; &#964; &#951; &#963; &#949; &#957;]. Wyc. renders ordained.<p/>When he had taken him in his arms [&#949; &#957; &#945; &#947; &#954; &#945; &#955; &#953; &#963; &#945; &#956; &#949; &#957; &#959; &#962;]. The verb is found only in Mark, and only he records this detail.


text:
In thy name. John's conscience is awakened by the Lord's words. They had not received the man who cast out devils in Christ's name.


text:
Millstone. Rev., great millstone. See on <a href='B:470 18:6'>Mat 18:6</a>. Wyc., millstone of asses. Note the graphic present and perfect tenses; the millstone is hanged, and he hath been cast.


text:
With one eye [&#956; &#959; &#957; &#959; &#966; &#952; &#945; &#955; &#956; &#959; &#957;]. Lit., one - eyed. One of Mark's words which is branded as slang. Wyc. oddly renders goggle - eyed.


text:
Have lost its saltness [&#945; &#957; &#945; &#955; &#959; &#957; &#947; &#949; &#957; &#951; &#964; &#945; &#953;]. Lit., may have become saltless. Compare on <a href='B:470 5:13'>Mat 5:13</a>.<p/>Will ye season [&#945; &#961; &#964; &#965; &#963; &#949; &#964; &#949;]. Lit., will ye restore. Compare <a href='B:580 4:5'>Col 4:5</a>.


text:
Bill [&#946; &#953; &#946; &#955; &#953; &#959; &#957;]. See on <a href='B:470 19:7'>Mat 19:7</a>. Diminutive. Lit., a little book; Lat., libellus, from which comes our word libel, a written accusation. Accordingly Wyc. has a libel of forsaking, and Tynd. a testimonial of her divorcement.


text:
Shall be one flesh [&#949; &#963; &#959; &#957; &#964; &#945; &#953; &#949; &#953; &#962; &#963; &#945; &#961; &#954; &#945; &#956; &#953; &#945; &#957;]. Lit., "shall be unto one flesh." The preposition expresses more graphically than the A. V. the becoming of one from two. So Rev., shall become.


text:
They brought [&#960; &#961; &#959; &#963; &#949; &#966; &#949; &#961; &#959; &#957;]. Imperfect tense; they were bringing, as he went on his way. Similarly, were rebuking, as they were successively brought.


text:
Took them in his arms. See on 9 86.<p/>Put his hands upon them and blessed them. The best texts read kateulogei, tiqeiv tav ceirav ejp aujta, blessed them, laying his hands upon them; including the laying on of hands in the blessing. The compound rendered blessed occurs only here in the New Testament. It is stronger than the simple form, and expresses the earnestness of Christ's interest. Alford renders fervently blessed.


text:
Why callest thou, etc. Compare <a href='B:470 19:17'>Mat 19:17</a>. The renderings of the A. V. and Rev. here are correct. There is no change of reading as in Matthew, where the text was altered to conform it to Mark and Luke.


text:
He was sad [&#963; &#964; &#965; &#947; &#957; &#945; &#963; &#945; &#962;]. Applied to the sky in <a href='B:470 16:3'>Mat 16:3</a>; lowering. The word paints forcibly the gloom which clouded his face.


text:
Needle [&#961; &#945; &#966; &#953; &#948; &#959; &#962;]. A word stigmatized by the grammarians as unclassical. One of them (Phrynichus) says, "As for rJafiv, nobody would know what it is." Matthew also uses it. See on <a href='B:470 19:24'>Mat 19:24</a>. Luke uses, belonhv, the surgical needle. See on <a href='B:490 18:25'>Luk 18:25</a>.


text:
Houses, etc. These details are peculiar to Mark. Note especially with persecutions, and see Introduction. With beautiful delicacy the Lord omits wives; so that Julian's scoff that the Christian has the promise of a hundred wives is without foundation.


text:
For many [&#945; &#957; &#964; &#953; &#960; &#959; &#955; &#955; &#969; &#957;]. For, in the sense of over against, instead of; not on behalf of.


text:
Son of Timaeus. Mark, as usual, is particular about names. Blind. Diseases of the eye are very common in the East. Thomson says of Ramleh, "The ash - heaps are extremely mischievous; on the occurrence of the slightest wind the air is filled with a fine, pungent dust, which is very injurious to the eyes. I once walked the streets counting all that were either blind or had defective eyes, and it amounted to about one - half the male population. The women I could not count, for they are rigidly veiled" (" Land and Book "). Palgrave says that ophthalmia is fearfully prevalent, especially among children. "It would be no exaggeration to say that one adult out of every five has his eves more or less damaged by the consequences of this disease" (" Central and Eastern Arabia "). Beggar. See on <a href='B:470 5:3'>Mat 5:3</a>.<p/>49, 50. Peculiar to Mark, and adding greatly to the vividness of the narrative.


text:
Rose [&#945; &#957; &#945; &#963; &#964; &#945; &#962;]. The best texts read ajnaphdhsav, leaped up, or, as Rev., sprang up.


text:
In a place where two ways met [&#949; &#960; &#953; &#964; &#959; &#965; &#945; &#956; &#966; &#959; &#948; &#959; &#965;]. Amfodon is literally any road which leads round [&#945; &#956; &#966; &#953;] a place or a block of buildings. Hence the winding way. The word occurs only here in the New Testament. Rev., in the open street, which in an Eastern town is usually crooked. Perhaps, by contrast with the usual crookedness, the street in Damascus where Paul lodged was called Straight (<a href='B:510 9:11'>Act 9:11</a> ). "It is a topographical note," says Dr. Morison, "that could only be given by an eye - witness." The detail of verse 4 is peculiar to Mark. According to Luke (xxii. 8), Peter was one of those sent, and his stamp is probably on the narrative.


text:
In the way. Both Matthew and Luke have ejn, in; but Mark, eijv, into. They threw their garments into the way and spread them there. Branches. Matthew, Mark, and John use each a different word for branches. Matthew, kladouv, from klaw, to break; hence a young slip or shoot, such as is broken off for grafting - a twig, as related to a branch. Mark, stibadav, from steibw, to tread or beat down; hence a mass of straw, rushes, or leaves beaten together or strewed loose, so as to form a bed or a carpeted way. A litter of branches and leaves cut from the fields (only Mark) near by. John, baia, strictly palm - branches, the feathery fronds forming the tufted crown of the tree. Hosanna. Meaning, O save!


text:
When he had looked round. Peculiar to Mark. As the master of the house, inspecting. "A look serious, sorrowful, judicial" (Meyer). Compare <a href='B:480 3:5'>Mar 3:5</a>; <a href='B:480 3:34'>Mar 3:34</a>.


text:
Afar off. Peculiar to Mark.<p/>Having leaves. An unusual thing at that early season. If haply [&#949; &#953; &#945; &#961; &#945;]. If, such being the case, i e., the tree having leaves - he might find fruit, which, in the fig, precedes the leaf. Mark alone adds, "for the time of figs was not yet."


text:
Money - changers [&#954; &#959; &#955; &#955; &#965; &#946; &#953; &#963; &#964; &#969; &#957;]. Another unclassical word, but used also by Matthew. "Such words as these might naturally find their place in the mongrel Greek of the slaves and freedmen who formed the first congregations of the church in Rome" (Ezra Abbott, Art. "Gospels," in Encyclopedia Britannica). See on <a href='B:470 21:12'>Mat 21:12</a>.


text:
Vessel [&#963; &#954; &#949; &#965; &#959; &#962;]. See on <a href='B:470 12:29'>Mat 12:29</a>; <a href='B:480 3:27'>Mar 3:27</a>.<p/>Temple [&#953; &#949; &#961; &#959; &#965;]. See on <a href='B:470 4:5'>Mat 4:5</a>. The temple enclosure, not the naov, or sanctuary. People would be tempted to carry vessels, etc., through this, in order to save a long circuit. The court of the Gentiles, moreover, was not regarded by the Jews as entitled to the respect due to the other part of the enclosure. This our Lord rebukes.


text:
Of all nations. Which rendering implies, shall be called by all nations. But render with Rev., a house of prayer for all the nations (pasin toiv eqnesin).<p/>Thieves [&#955; &#951; &#963; &#964; &#969; &#957;]. Rev., correctly, robbers. See on <a href='B:470 21:13'>Mat 21:13</a>; <a href='B:470 26:55'>Mat 26:55</a>; <a href='B:500 10:1'>Joh 10:1</a>; <a href='B:500 10:8'>Joh 10:8</a>. From lhiv or leia, booty. In classical usage mostly of cattle. The robber, conducting his operations on a large and systematic scale, and with the aid of bands, is thus to be distinguished from the klepthv, or thief who purloins or pilfers whatever comes to hand. A den would be appropriate to a band of robbers, not to thieves. Thus the traveler to Jericho, in Christ's parable (<a href='B:490 10:30'>Luk 10:30</a> ), fell among robbers, not thieves


text:
When evening was come [&#959; &#964; &#945; &#957;]. Lit., whenever evening came on; not on the evening of the purging of the temple merely, but each day at evening.<p/>20 - 24. All the details are peculiar to Mark. Compare <a href='B:470 21:20-22'>Mat 21:20-22</a>.


text:
Shall come to pass [&#947; &#953; &#957; &#949; &#964; &#945; &#953;]. Rather cometh to pass, as Rev.


text:
Receive [&#949; &#955; &#945; &#946; &#949; &#964; &#949;]. More lit., received. Rev., have received.


text:
Walking. An addition of Mark. :Mr_12<p/>CHAPTER XII<p/>1 - 11. Compare <a href='B:470 21:33-46'>Mat 21:33-46</a>.


text:
Wine fat [&#965; &#960; &#959; &#955; &#951; &#957; &#953; &#959; &#957;]. Rev., wine - press. Only here in New Testament. The wine - press was constructed in the side of a sloping rock, in which a trough was excavated, which was the wine press proper. Underneath this was dug another trough, with openings communicating with the trough above, into which the juice ran from the press. This was called by the Rom. lacus, or the lake. The word here used for the whole structure strictly means this trough underneath [&#965; &#960; &#959;] the press [&#955; &#951; &#957; &#959; &#962;]. This is the explanation of Wyc.'s translation, dalf [&#948; &#949; &#955; &#962; &#949; &#948;], a lake.<p/>Went into a far country [&#945; &#960; &#949; &#948; &#951; &#956; &#951; &#963; &#949; &#957;]. But this is too strong. The word means simply went abroad. So Wyc., went forth in pilgrimage; and Tynd., into a strange country. Rev., another country. See on <a href='B:470 25:14'>Mat 25:14</a>. Of the fruits. Or, literally, from [&#945; &#960; &#959;] the fruits, showing that the rent was to be paid in kind.


text:
Scripture [&#947; &#961; &#945; &#966; &#951; &#957;]. A passage of scripture : hence frequently this scripture; another scripture; the same scripture. <a href='B:490 4:21'>Luk 4:21</a>; <a href='B:500 19:37'>Joh 19:37</a>; <a href='B:510 1:16'>Act 1:16</a>.


text:
The Lord's doing [&#960; &#945; &#961; &#945; &#954; &#965; &#961; &#953; &#959; &#965;]. Lit., from the Lord.<p/>13 - 17. Compare <a href='B:470 22:15-22'>Mat 22:15-22</a>.


text:
Catch [&#945; &#947; &#961; &#949; &#965; &#963; &#969; &#963; &#953; &#957;]. From agra, hunting, the chase. Hence the picture in the word is that of hunting, while that in Matthew's word, pagideuswsin, is that of catching in a trap. See on <a href='B:470 22:15'>Mat 22:15</a>.


text:
Tribute. See on <a href='B:470 22:19'>Mat 22:19</a>.<p/>Person [&#960; &#961; &#959; &#963; &#969; &#960; &#959; &#957;]. Lit., face.<p/>Shall we give, etc. A touch peculiar to Mark.


text:
They marvelled [&#949; &#958; &#949; &#952; &#945; &#965; &#956; &#945; &#950; &#959; &#957;]. The preposition ejx, out of, indicates great astonishment. They marvelled out of measure. Hence Rev., marvelled greatly. The A. V. follows another reading, with the simple verb ejqaumazon. The imperfect denotes continuance : they stood wondering.


text:
Who [&#959; &#953; &#964; &#953; &#957; &#949; &#962;]. This pronoun marks the Sadducees as a class : of that party characterized by their denial of the resurrection. Asked [&#949; &#960; &#951; &#961; &#969; &#964; &#969; &#957;]. Stronger. They questioned.


text:
Therefore [&#948; &#953; &#945; &#964; &#959; &#965; &#964; &#959;]. A rendering which obscures the meaning. The words point forward to the next two clauses. The reason of your error is your ignorance of the scriptures and the power of God. Hence Rev., correctly, Is it not for this cause that ye err?<p/>Err [&#960; &#955; &#945; &#957; &#945; &#963; &#952; &#949;]. Lit., wander out of the way. Compare Latin errare. Of the wandering sheep, <a href='B:470 18:12'>Mat 18:12</a>; <a href='B:670 2:25'>1Pe 2:25</a>. Of the martyrs wandering in the deserts, <a href='B:650 11:38'>Heb 11:38</a>. Often rendered in the New Testament deceive. See <a href='B:480 13:5'>Mar 13:5</a>; <a href='B:480 13:6'>Mar 13:6</a>. Compare ajsterev planhtai, wandering stars (<a href='B:720 1:13'>Jud 1:13</a> ), from which our word planet.


text:
How in the bush God spake. An utterly wrong rendering. In the bush [&#949; &#960; &#953; &#964; &#959; &#965; &#946; &#945; &#964; &#959; &#965;], refers to a particular section in the Pentateuch, <a href='B:20 3:2-6'>Exo 3:2-6</a>. The Jews were accustomed to designate portions of scripture by the most noteworthy thing contained in them. Therefore Rev., rightly, in the place concerning the bush. Wyc., in the book of Moses on the bush. The article refers to it as something familiar. Compare <a href='B:520 11:2'>Rom 11:2</a>, ejn jHlia; i e., in the section of scripture which tells of Elijah. There, however, the Rev. retains the A. V. of Elijah, and puts in in the margin.


text:
Well [&#954; &#945; &#955; &#969; &#962;]. Lit., beautifully, finely, admirably. What [&#960; &#959; &#953; &#945;]. Rather, of what nature.


text:
With all thy heart [&#949; &#958; &#959; &#955; &#951; &#962; &#964; &#951; &#962; &#954; &#945; &#961; &#948; &#953; &#945; &#962; &#963; &#959; &#965;]. Lit., out of thy whole heart. The heart, not only as the seat of the affections, but as the center of our complex being - physical, moral, spiritual, and intellectual. Soul [&#968; &#965; &#967; &#951; &#962;]. The word is often used in the New Testament in its original meaning of life. See <a href='B:470 2:20'>Mat 2:20</a>; <a href='B:470 20:28'>Mat 20:28</a>; <a href='B:510 20:10'>Act 20:10</a>; <a href='B:520 11:3'>Rom 11:3</a>; <a href='B:500 10:11'>Joh 10:11</a>. Hence, as an emphatic designation of the man himself. See <a href='B:470 12:18'>Mat 12:18</a>; <a href='B:650 10:38'>Heb 10:38</a>; <a href='B:490 21:19'>Luk 21:19</a>. So that the word denotes "life in the distinctness of individual existence" [&#967; &#961; &#949; &#956; &#949; &#961;]. See farther on yucikov, spiritual, <a href='B:530 14:44'>1Co 14:44</a>.<p/>Mind [&#948; &#953; &#945; &#957; &#959; &#953; &#945; &#962;]. The faculty of thought : understanding, especially the moral understanding.


text:
Well, Master, thou hast said the truth; for there is one God. All the best texts omit God.<p/>Well [&#954; &#945; &#955; &#969; &#962;]. Exclamatory, as one says good! on hearing something which he approves.<p/>The truth [&#949; &#960; &#945; &#955; &#951; &#952; &#949; &#953; &#945; &#962;]. Incorrect. The phrase is adverbial; of a truth, in truth, truthfully, and qualifies the succeeding verb, thou hast said. For [&#959; &#964; &#953;]. The A. V. begins a new and explanatory sentence with this word; but it is better with Rev. to translate that, and make the whole sentence continuous : Thou hast truthfully said that he is one.


text:
Understanding [&#963; &#965; &#957; &#949; &#963; &#949; &#969; &#962;]. A different word from that in verse 30. From sunihmi, to send or bring together. Hence sunesiv is a union or bringing together of the mind with an object, and so used to denote the faculty of quick comprehension, intelligence, sagacity. Compare on sunetwn, the prudent, <a href='B:470 11:25'>Mat 11:25</a>


text:
Discreetly [&#957; &#959; &#965; &#957; &#949; &#967; &#969; &#962;]. From nouv, mind, and ecw, to have. Having his mind in possession : "having his wits about him." The word occurs only here in the New Testament.


text:
The common people [&#959; &#960; &#959; &#955; &#965; &#962; &#959; &#967; &#955; &#959; &#962;]. Not indicating a social distinction, but the great mass of the people : the crowd at large.


text:
Desire [&#952; &#949; &#955; &#959; &#957; &#964; &#969; &#957;]. See on <a href='B:470 1:19'>Mat 1:19</a>.


text:
Uppermost rooms [&#960; &#961; &#969; &#964; &#959; &#954; &#955; &#953; &#963; &#953; &#945; &#962;]. More correctly, the chief couches. So Rev., chief places.


text:
Widows ' houses. People often left their whole fortune to the temple, and a good deal of the temple - money went, in the end, to the Scribes and Pharisees. The Scribes were universally employed in making wills and conveyances of property. They may have abused their influence with widows.


text:
The treasury. In the Court of the Women, which covered a space of two hundred feet square. All round it ran a colonnade, and within it, against the wall, were the thirteen chests or "trumpets" for charitable contributions. These chests were narrow at the mouth and wide at the bottom, shaped like trumpets, whence their name. Their specific objects were carefully marked on them. Nine were for the receipt of what was legally due by worshippers, the other four for strictly voluntary gifts. See Edersheim, "The Temple."<p/>Beheld [&#949; &#952; &#949; &#969; &#961; &#949; &#953;]. Observed thoughtfully.<p/>Cast. Note the graphic present tense : are casting.<p/>Money [&#967; &#945; &#955; &#954; &#959; &#957;]. Lit., copper, which most of the people gave.<p/>Cast in [&#949; &#946; &#945; &#955; &#955; &#959; &#957;]. Imperfect tense : were casting in as he looked.<p/>Much [&#960; &#959; &#955; &#955; &#945;]. Lit., many things; possibly many pieces of current copper coin.


text:
A certain [&#956; &#953; &#945;]. Not a good translation. Lit., one as distinguished from the many rich. Better, simply the indefinite article, as Rev. Poor [&#960; &#964; &#969; &#967; &#951;]. See on <a href='B:470 5:3'>Mat 5:3</a>.<p/>Mites [&#955; &#949; &#960; &#964; &#945;]. From leptov, peeled, husked; and thence thin or fine. Therefore of a very small or thin coin.<p/>Farthing [&#954; &#959; &#948; &#961; &#945; &#957; &#964; &#951; &#962;]. A Latin word, quadrans, or a quarter of a Roman as; quadrans meaning a forth, as farthing is fourthing.


text:
This poor widow [&#951; &#967; &#951; &#961; &#945; &#945; &#965; &#964; &#951; &#951; &#960; &#964; &#969; &#967; &#951;]. The Greek order is very suggestive, forming a kind of climax : this widow, the poor one, or and she poor.


text:
Stones. The spring - stones of the arches of the bridge which spanned the valley of Tyropoeon (the cheese - makers), and connected the ancient city of David with the royal porch of the temple, measured twenty - four feet in length by six in thickness. Yet these were by no means the largest in the masonry of the temple. Both at the southeastern and southwestern angles stones have been found measuring from twenty to forty feet long, and weighing above one hundred tons (Edersheim, " Temple ").


text:
Thrown down [&#954; &#945; &#964; &#945; &#955; &#965; &#952; &#951;]. Rather, loosened down. A very graphic word, implying gradual demolition.


text:
Note the particularity of detail in Mark. He adds, over against the temple, and the names of the four who asked the question. With the following discourse compare <a href='B:470 24'>Mat 24:0</a>.


text:
Rumors of wars. Wyc., opinions of battles. Such as would be a cause of terror to the Hebrew Christians; as the three threats of war against the Jews by Caligula, Claudius, and Nero. There were serious disturbances at Alexandria, A. D. 38, in which the Jews were the especial objects of persecution; at Seleucia about the same time, in which more than fifty thousand Jews were killed; and at Jamnia, near Joppa.<p/>Troubled [&#952; &#961; &#959; &#949; &#953; &#963; &#952; &#949;]. Qroew is, literally, to cry aloud.<p/>Earthquakes. Between the prophecy and the destruction of Jerusalem (A. D. 70) occurred : A great earthquake in Crete, A. D. 46 or 47 at Rome, on the day on which Nero entered his majority, A. D 51 at Apameia, in Phrygia, A. D. 53; "on account of which," says Tacitus, "they were exempted from tribute for five years :" at Laodicea, in Phrygia, A. D 60 in Campania, A. D. 63, by which, according to Tacitus, the city of Pompeii was largely destroyed.<p/>Famines. During the reign of Claudius, A. D. 41 - 54, four famines are recorded : One at Rome, A. D. 41, 42; one in Judaea, A. D. 44; one in Greece, A. D. 50; and again at Rome, A. D. 52, when the people rose in rebellion and threatened the life of the emperor. Tacitus says that it was accompanied by frequent earthquakes, which levelled houses. The famine in Judaea was probably the one prophesied by Agabus, <a href='B:510 11:28'>Act 11:28</a>. Of the year 65 A. D., Tacitus says : "This year, disgraced by so many deeds of horror, was further distinguished by the gods with storms and sicknesses. Campania was devastated by a hurricane which overthrew buildings, trees, and the fruits of the soil in every direction, even to the gates of the city, within which a pestilence thinned all ranks of the population, with no atmospheric disturbance that the eye could trace. The houses were choked with dead, the roads with funerals : neither sex nor age escaped. Slaves and freemen perished equally amid the wailings of their wives and children, who were often hurried to the pyre by which they had sat in tears, and consumed together with them. The deaths of knights and senators, promiscuous as they were, deserved the less to be lamented, inasmuch as, falling by the common lot of mortality, they seemed to anticipate the prince's cruelty" (" Annals, " 16, 10 - 13).


text:
Sorrows [&#969; &#948; &#953; &#957; &#969; &#957;]. Rev., rightly, travail; for the word is used especially of birth - throes.<p/>Shall ye be beaten [&#948; &#945; &#961; &#951; &#963; &#949; &#963; &#952; &#949;]. The verb literally means to skin or flay, and by a slang usage, like our phrase to tan or hide, comes to mean to cudgel or beat.


text:
They lead [&#945; &#947; &#969; &#963; &#953; &#957;]. Present subjunctive; better perhaps, may be leading. While you are going along in custody to the judgment - seat, do not be worrying about your defences.<p/>Take no thought beforehand [&#956; &#951; &#960; &#961; &#959; &#956; &#949; &#961; &#953; &#956; &#957; &#945; &#964; &#949;]. See on <a href='B:470 6:25'>Mat 6:25</a>.


text:
The creation which God created. Note the peculiar amplification, and compare verse 20, the elect or chosen whom he chose.


text:
Shall shew [&#948; &#969; &#963; &#959; &#965; &#963; &#953; &#957;]. Lit., shall give. A few editors, however, read poihsousin, shall make or do.


text:
Light [&#966; &#949; &#947; &#947; &#959; &#962;]. The word is used in the New Testament wherever the light of the moon is referred to. Compare <a href='B:470 24:29'>Mat 24:29</a>, the only other instance. It occurs also in <a href='B:490 11:33'>Luk 11:33</a>, but meaning the light - of a lamp.


text:
The stars of heaven shall fall. A rendering which falls very far short of the graphic original : oiJ ajsterev esontai ejk tou oujranou piptontev : the stars shall be falling from heaven. So Rev., thus giving the sense of continuousness, as of a shower of falling stars.


text:
From the uttermost part of the earth to the uttermost part of heaven [&#945; &#960; &#945; &#954; &#961; &#959; &#965; &#947; &#951; &#962; &#949; &#969; &#962; &#945; &#954; &#961; &#959; &#965; &#959; &#965; &#961; &#945; &#957; &#959; &#965;]. From the outermost border of the earth, conceived as a flat surface, to where the outermost border of the heaven sets a limit to the earth. Compare <a href='B:470 24:31'>Mat 24:31</a>. Mark's expression is more poetical.


text:
Parable. See on <a href='B:470 24:32'>Mat 24:32</a>. Branch. See on <a href='B:480 11:8'>Mar 11:8</a>.


text:
Come to pass [&#947; &#953; &#957; &#959; &#956; &#949; &#957; &#945;]. The present participle, and therefore better as Rev., coming to pass; in process of fulfilment.


text:
Watch [&#945; &#947; &#961; &#965; &#960; &#957; &#949; &#953; &#964; &#949;]. The word is derived from ajgreuw, to hunt, and upnov, sleep. The picture is of one in pursuit of sleep, and therefore wakeful, restless. Wyc.'s rendering of the whole passage is striking : See! wake ye and pray ye!


text:
A man taking a far journey [&#945; &#957; &#952; &#961; &#969; &#960; &#959; &#962; &#945; &#960; &#959; &#948; &#951; &#956; &#959; &#962;]. The A. V. is incorrect, since the idea is not that of a man about to go, as <a href='B:470 25:14'>Mat 25:14</a>; but of one already gone. So Wyc., gone far in pilgrimage; and Tynd., which is gone into a strange country. The two words form one notion - a man abroad. Rev., sojourning in another country.


text:
Watch [&#947; &#961; &#951; &#947; &#959; &#961; &#949; &#953; &#964; &#949;]. A different word from that in verse 33. See also verse 34. The picture in this word is that of a sleeping man rousing himself. While the other word conveys the idea of simple wakefulness, this adds the idea of alertness. Compare <a href='B:470 14:38'>Mat 14:38</a>; <a href='B:490 12:37'>Luk 12:37</a>; <a href='B:670 5:8'>1Pe 5:8</a>. The apostles are thus compared with the doorkeepers, verse 34; and the night season is in keeping with the figure. In the temple, during the night, the captain of the temple made his rounds, and the guards had to rise at his approach and salute him in a particular manner. Any guard found asleep on duty was beaten, or his garments were set on fire. Compare <a href='B:730 16:15'>Rev 16:15</a> : "Blessed is he that watcheth and keepeth his garments." The preparations for the morning service required all to be early astir. The superintending priest might knock at the door at any moment. The Rabbis use almost the very words in which scripture describes the unexpected coming of the Master. "Sometimes he came at the cockcrowing, sometimes a little earlier, sometimes a little later. He came and knocked and they opened to him" (Edersheim, " The Temple ").


text:
The feast of the passover and the unleavened bread [&#964; &#959; &#960; &#945; &#963; &#967; &#945; &#954; &#945; &#953; &#964; &#945; &#945; &#950; &#965; &#956; &#945;]. Lit., the passover and the unleavened. It was really one and the same festival.<p/>Sought [&#949; &#950; &#951; &#964; &#959; &#965; &#957;]. Imperfect tense : were all this while seeking.<p/>3 - 9. Compare <a href='B:470 26:6-13'>Mat 26:6-13</a>.


text:
Alabaster box. See on <a href='B:470 26:7'>Mat 26:7</a>.<p/>Spikenard [&#957; &#945; &#961; &#948; &#959; &#965; &#960; &#953; &#963; &#964; &#953; &#954; &#951; &#962;]. The meaning of pistikhv is greatly disputed. The best authorities define it genuine or unadulterated : pure nard.<p/>Brake. Possibly by striking the brittle neck of the flask. This detail is peculiar to Mark.


text:
Murmured [&#949; &#957; &#949; &#946; &#961; &#953; &#956; &#969; &#957; &#964; &#959;]. See on <a href='B:480 1:43'>Mar 1:43</a>.


text:
She hath done what she could [&#959; &#949; &#963; &#967; &#949; &#957; &#949; &#960; &#959; &#953; &#951; &#963; &#949; &#957;]. Lit., what she had she did. Peculiar to Mark.<p/>She is come aforehand to anoint [&#960; &#961; &#959; &#949; &#955; &#945; &#946; &#949; &#957; &#956; &#965; &#961; &#953; &#963; &#945; &#953;]. Lit., she anticipated to anoint. Rev., hath anointed beforehand. The verb murizw is found only here.


text:
Money. See on <a href='B:470 26:15'>Mat 26:15</a>. He sought [&#949; &#950; &#951; &#964; &#949; &#953;]. Imperfect tense. He kept seeking : busied himself continuously from that time.<p/>Conveniently [&#949; &#965; &#954; &#945; &#953; &#961; &#969; &#962;]. Might find a good opportunity [&#954; &#945; &#953; &#961; &#959; &#962;].


text:
A man. A slave probably, whose business it was to draw water. See <a href='B:50 19:11'>Deu 19:11</a>.<p/>Pitcher. Of earthenware : keramion from keramov potter's clay.


text:
My guest - chamber [&#954; &#945; &#964; &#945; &#955; &#965; &#956; &#945; &#956; &#959; &#965;]. <a href='B:490 22:11'>Luk 22:11</a>. The word is not classical, and as used by an oriental signifies a khan or caravanserai. Hence inn at <a href='B:490 2:7'>Luk 2:7</a>. My chamber. It was a common practice that more than one company partook of the paschal supper in the same apartment; but Christ will have his chamber for himself and his disciples alone.


text:
And he [&#945; &#965; &#964; &#959; &#962;]. The Greek is more emphatic. "He will himself show you." So Rev. Probably the owner of the house was a disciple. Furnished [&#949; &#963; &#964; &#961; &#969; &#956; &#949; &#957; &#959; &#957;]. Lit., strewed with carpets, and with couches properly spread.


text:
Dish [&#964; &#961; &#965; &#946; &#955; &#953; &#959; &#957;]. See on <a href='B:470 26:23'>Mat 26:23</a>.


text:
The cup. The wine was the ordinary one of the country, only red. It was mixed with water, generally in the proportion of one part to two of water.


text:
Covenant. See on <a href='B:470 26:28'>Mat 26:28</a>.<p/>Is shed [&#964; &#959; &#949; &#954; &#967; &#965; &#957; &#957; &#959; &#956; &#949; &#957; &#959; &#957;]. Lit., is being shed. This present participle is significant. To the Lord's mind the sacrifice is already being offered.


text:
Cock crow. See on <a href='B:470 26:34'>Mat 26:34</a>. Mark alone adds twice. Deny [&#945; &#960; &#945; &#961; &#957; &#951; &#963; &#951;]. The compound verb signifies utterly deny.


text:
I will not deny [&#959; &#965; &#956; &#951; &#963; &#949; &#945; &#960; &#945; &#961; &#957; &#951; &#963; &#959; &#956; &#945; &#953;]. The double negative with the future forms the strongest possible assertion.


text:
To be sore amazed [&#949; &#954; &#952; &#945; &#956; &#946; &#949; &#953; &#963; &#952; &#945; &#953;]. A word peculiar to Mark. Compare <a href='B:480 9:15'>Mar 9:15</a>; <a href='B:480 16:5'>Mar 16:5</a>; <a href='B:480 16:6'>Mar 16:6</a>.


text:
Prayed [&#960; &#961; &#959; &#963; &#951; &#965; &#967; &#949; &#964; &#959;]. Imperfect tense : began to pray.


text:
Heavy [&#954; &#945; &#964; &#945; &#946; &#945; &#961; &#965; &#957; &#959; &#956; &#949; &#957; &#959; &#953;]. Lit., weighed down : very heavy.


text:
It is enough [&#945; &#960; &#949; &#967; &#949; &#953;]. Peculiar to Mark. In this impersonal sense the word occurs nowhere else in the New Testament. Expositors are utterly at sea as to its meaning.


text:
Token [&#963; &#965; &#963; &#963; &#951; &#956; &#959; &#957;]. A later Greek compound used only by Mark in this passage. Compare shmeion, <a href='B:470 26:48'>Mat 26:48</a>. The sun, with, gives the force of mutual token : a concerted signal.


text:
The servant. See on <a href='B:470 26:51'>Mat 26:51</a>.<p/>Ear [&#969; &#964; &#945; &#961; &#953; &#959; &#957;]. A word found only here and at <a href='B:500 23:10'>Joh 23:10</a>. See on <a href='B:470 26:51'>Mat 26:51</a>.


text:
A thief. Rev., better, robber. See on <a href='B:470 26:55'>Mat 26:55</a>, and <a href='B:480 11:17'>Mar 11:17</a>.<p/>51, 52. The incident is related by Mark only. There is no means of knowing who the youth may have been. Conjecture has named Mark himself, John, James the Just, Lazarus, the brother of Martha and Mary, and St. Paul!


text:
Linen cloth [&#963; &#953; &#957; &#948; &#959; &#957; &#945;]. The probable derivation is from jIndov, an Indian : India being the source from which came this fine fabric used for wrapping dead bodies, and in which Christ's body was enveloped. See <a href='B:470 27:59'>Mat 27:59</a>; <a href='B:480 14:46'>Mar 14:46</a>; <a href='B:490 23:53'>Luk 23:53</a>.


text:
Palace [&#945; &#965; &#955; &#951; &#957;]. Rather, court, as Rev., the quadrangle round which the chambers were built. See on <a href='B:470 26:3'>Mat 26:3</a>.<p/>Sat with [&#951; &#957; &#963; &#965; &#947; &#954; &#945; &#952; &#951; &#956; &#949; &#957; &#959; &#962;]. The verb With the participle denoting continuousness. What occurred after occurred while he was sitting. So Rev. Servants. Rev., officers. See on <a href='B:470 5:25'>Mat 5:25</a>.<p/>At the fire [&#960; &#961; &#959; &#962; &#964; &#959; &#966; &#969; &#962;]. Fwv is never used of the fire itself, but of the light of the fire; and this is the point to which the evangelist directs attention : that the firelight, Shining on Peter's face, Called forth the challenge of the maid (verse 66).


text:
Their witness agreed not. Peculiar to Mark. Lit., their testimonies were not equal. Hence the difficulty of fulfilling the requirement of the law, which demanded two witnesses. See <a href='B:50 27:6'>Deu 27:6</a>; and compare <a href='B:470 28:16'>Mat 28:16</a>; <a href='B:610 5:19'>1Ti 5:19</a>; <a href='B:650 10:28'>Heb 10:28</a>.


text:
Buffet. See on <a href='B:470 26:67'>Mat 26:67</a>. Palms of their hands [&#961; &#945; &#960; &#953; &#963; &#956; &#945; &#963; &#953; &#957;]. An unclassical word, but used also by John (xix. 3). The word means blows.<p/>Did strike. Following the old reading, eballon. The Correct reading is elabon, received. So Rev. Received him into custody.


text:
Porch (proaulion). Only here in New Testament. The vestibule, extending from the outside gate to the court.


text:
Curse [&#945; &#957; &#945; &#952; &#949; &#956; &#945; &#964; &#953; &#950; &#949; &#953; &#957;]. Compare on <a href='B:470 26:74'>Mat 26:74</a>; where the word is kataqematizein, to call down [&#954; &#945; &#964; &#945;] curses on himself if he were not telling the truth. The words are Synonymous.


text:
When he thought thereon [&#949; &#960; &#953; &#946; &#945; &#955; &#969; &#957;]. From ejpi, upon, and, ballw, to throw. When he threw his thought upon it. :Mr_15<p/>CHAPTER XV<p/>Compare verses 1 - 5 with <a href='B:470 27:1'>Mat 27:1</a>; <a href='B:470 27:2'>Mat 27:2</a>; <a href='B:470 27:11-14'>Mat 27:11-14</a>.


text:
Them that had made insurrection with him [&#963; &#965; &#963; &#964; &#945; &#963; &#953; &#945; &#963; &#964; &#969; &#957;].<p/>Fellow - rioters. But the better texts read stasiastwn, rioters, omitting the sun with (fellow) : and the Rev. accordingly omits with him.<p/>Who [&#959; &#953; &#964; &#953; &#957; &#949; &#962;]. Denoting a class of criminals.<p/>The insurrection. Note the article : the insurrection for which Barabbas and his fellows had been imprisoned.


text:
Crying aloud [&#945; &#957; &#945; &#946; &#959; &#951; &#963; &#945; &#962;]. But the best texts read ajnabav, having gone up. So Rev., went up.<p/>Ever [&#945; &#949; &#953;]. Omitted by the best texts.


text:
Moved [&#945; &#957; &#949; &#963; &#949; &#953; &#963; &#945; &#957;]. A feeble translation. Seiw is to shake. Hence seismov, an earthquake. See on <a href='B:470 13:8'>Mat 13:8</a>. Better as Rev., stirred up. Wyc., The bishops stirred the company of people.


text:
To content [&#964; &#959; &#953; &#954; &#945; &#957; &#959; &#957; &#960; &#959; &#953; &#951; &#963; &#945; &#953;]. Lit., to do the sufficient thing. Compare the popular phrase, Do the right thing. A Latinism, and used by Mark only. Wyc., to do enough to the people.


text:
Into the hall called Pretorium. Mark, as usual, amplifies. Matthew has simply the Pretorium. The courtyard, surrounded by the buildings of the Pretorium, so that the people passing through the vestibule into this quadrangle found themselves in the Pretorium.<p/>Band (speiran). Originally anything wound or wrapped round; as a ball, the coils of a snake, a knot or curl in wood. Hence a body of men - at - arms. The same idea is at the bottom of the Latin manipulus, which is sometimes (as by Josephus) used to translate speira. Manipulus was originally a bundle or handful. The ancient Romans adopted a pole with a handful of hay or straw twisted about it as the standard of a company of soldiers; hence a certain number or body of soldiers under one standard was called manipulus.


text:
Purple. See on <a href='B:470 27:28'>Mat 27:28</a>. Matthew adds the word for soldier's cloak. Mark has simply purple.


text:
Compel. Better impress, as Rev. in margin. See on <a href='B:470 5:41'>Mat 5:41</a>. Note the accuracy in designating Simon.


text:
They gave [&#949; &#948; &#953; &#948; &#959; &#965; &#957;]. The imperfect tense is used in the same sense as in <a href='B:470 3:14'>Mat 3:14</a> (Rev.), "John would have hindered." They were for giving; attempted to give. So Rev., excellently, offered.<p/>Wine mingled with myrrh [&#949; &#963; &#956; &#965; &#961; &#957; &#953; &#963; &#956; &#949; &#957; &#959; &#957; &#959; &#953; &#957; &#959; &#957;]. Lit., myrrhed wine. See on <a href='B:470 27:34'>Mat 27:34</a>.


text:
What each should take [&#964; &#953; &#962; &#964; &#953; &#945; &#961; &#951;]. Lit., who should take what. An addition of Mark.


text:
The superscription of his accusation. Matthew, simply accusation; Luke, superscription; John, title. See on <a href='B:470 27:37'>Mat 27:37</a>.


text:
Ah! [&#959; &#965; &#945;]. The Latin vah!<p/>Destroyest. The same word as at <a href='B:480 13:2'>Mar 13:2</a>.


text:
The Christ. See on <a href='B:470 2:1'>Mat 2:1</a>. Referring to the confession before the high - priest (xiv. 62).<p/>King of Israel. Referring to the confession before Pilate (xv. 2).


text:
Son of God. Not the Son of God, which Rev. has retained, but a son of God. To the centurion Christ was a hero or demigod. See on <a href='B:470 27:54'>Mat 27:54</a>.


text:
Followed - ministered [&#951; &#954; &#959; &#955; &#959; &#965; &#952; &#959; &#965; &#957; &#948; &#953; &#951; &#954; &#959; &#957; &#959; &#965; &#957;]. Both imperfects : were in the habit, accustomed to.


text:
Even. See on <a href='B:470 27:57'>Mat 27:57</a>.<p/>The day before the Sabbath [&#960; &#961; &#959; &#963; &#945; &#946; &#946; &#945; &#964; &#959; &#957;]. The fore Sabbath. Peculiar to Mark, and only here.


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Joseph of Arimathaea [&#953; &#969; &#963; &#951; &#966; &#959; &#945; &#960; &#959; &#945; &#961; &#953; &#956; &#945; &#952; &#945; &#953; &#945; &#962;]. Lit., Joseph, he from Arimathaea : the article indicating a man well known.<p/>Honorable [&#949; &#965; &#963; &#967; &#951; &#956; &#969; &#957;]. Compounded of eu, well, and schma, form, shape, figure. On the latter word, see on <a href='B:470 17:2'>Mat 17:2</a>. In its earlier use this adjective would, therefore, emphasize the dignified external appearance and deportment. So Plato, noble bearing (" Republic, " 413). Later, it came to be used in the sense of noble; honorable in rank. See <a href='B:510 13:50'>Act 13:50</a>; <a href='B:510 17:12'>Act 17:12</a>.<p/>Counsellor. A member of the Sanhedrim, as appears from <a href='B:490 23:51'>Luk 23:51</a>. Went in boldly [&#964; &#959; &#955; &#956; &#951; &#963; &#945; &#962; &#949; &#953; &#963; &#951; &#955; &#952; &#949; &#957;]. Lit., having dared went in. Daring all possible consequences.


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Body [&#960; &#964; &#969; &#956; &#945;]. Better, Rev., corpse; as the word is used only of a dead body. See on <a href='B:470 24:28'>Mat 24:28</a>.


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Beheld [&#949; &#952; &#949; &#969; &#961; &#959; &#965; &#957;]. Imperfect tense. Were looking on meanwhile. The verb also implies steady and careful contemplation. They took careful note.


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At the rising of the sun [&#945; &#957; &#945; &#964; &#949; &#953; &#955; &#945; &#957; &#964; &#959; &#962; &#964; &#959; &#965; &#951; &#955; &#953; &#959; &#965;]. More correctly, as Rev., when the sun was risen.


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Affrighted. See <a href='B:480 9:15'>Mar 9:15</a>, and Introduction. Rev., better, amazed. It was wonder rather than fright.


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Quickly. Omitted by best texts.<p/>Astonishment [&#949; &#954; &#963; &#964; &#945; &#963; &#953; &#962;]. See on <a href='B:480 5:42'>Mar 5:42</a>.<p/>Afraid [&#949; &#966; &#959; &#946; &#959; &#965; &#957; &#964; &#959;]. The wonder merges into fear.<p/>By a large number of the ablest modern critics the remainder of this chapter is held to be from some other hand than Mark's. It is omitted from the two oldest manuscripts.


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The first day of the week [&#960; &#961; &#969; &#964; &#951; &#963; &#945; &#946; &#946; &#945; &#964; &#959; &#965;]. A phrase which Mark does not use. In verse 2 of this chapter it is miav sabbatwn.<p/>Out of whom he had cast seven devils. With Mark's well - known habit of particularizing, it is somewhat singular that this circumstance was not mentioned in either of the three previous allusions to Mary (xv. 40, 47; 16 1).<p/>Out of whom [&#945; &#966; &#951; &#962;]. An unusual expression. Mark habitually uses the preposition ejk in this connection (i. 25, 26; <a href='B:480 5:8'>Mar 5:8</a>; <a href='B:480 7:26'>Mar 7:26</a>; <a href='B:480 7:29'>Mar 7:29</a>; <a href='B:480 9:25'>Mar 9:25</a> ). Moreover, ajpo, from, is used with ejkballein, cast out, nowhere else in the New Testament. The peculiarity is equally marked if we read with some, par h=v.


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She [&#949; &#954; &#949; &#953; &#957; &#951;]. An absolute use of the pronoun unexampled in Mark. See also verses 11, 13. It would imply an emphasis which is not intended. Compare <a href='B:480 4:11'>Mar 4:11</a>; <a href='B:480 12:4'>Mar 12:4</a>; <a href='B:480 12:5'>Mar 12:5</a>; <a href='B:480 12:7'>Mar 12:7</a>; <a href='B:480 14:21'>Mar 14:21</a>.<p/>Went [&#960; &#959; &#961; &#949; &#965; &#952; &#949; &#953; &#963; &#945;]. So in verses 12, 15. Went, go. This verb for to go occurs nowhere else in this Gospel except in compounds.<p/>Them that had been with him [&#964; &#959; &#953; &#962; &#956; &#949; &#964; &#945; &#965; &#964; &#959; &#965; &#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#953; &#962;]. A circumlocution foreign to the Gospels.


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After these things [&#956; &#949; &#964; &#945; &#964; &#945; &#965; &#964; &#945;]. An expression never used by Mark.<p/>Another form [&#949; &#964; &#949; &#961; &#945; &#956; &#959; &#961; &#966; &#951;]. More correctly, a different form.


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Afterward [&#965; &#963; &#964; &#949; &#961; &#959; &#957;]. Not found elsewhere in Mark Often in Matthew.


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To every creature [&#960; &#945; &#963; &#951; &#964; &#951; &#954; &#964; &#953; &#963; &#949; &#953;]. Rightly, as Rev., to the whole creation.


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Shall be damned [&#954; &#945; &#964; &#945; &#954; &#961; &#953; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. A most unfortunate rendering. The word is a judicial term, and, as Dr. Morison truthfully says, "determines, by itself, nothing at all concerning the nature, degree, or extent of the penalty to be endured." See on the kindred noun, krima, judgment, rendered by A. V. damnation, <a href='B:530 11:29'>1Co 11:29</a>. Rev., rightly, condemned.


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Shall follow [&#960; &#945; &#961; &#945; &#954; &#959; &#955; &#959; &#965; &#952; &#951; &#963; &#949; &#953;]. The preposition para, alongside of, gives the sense of accompany.


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The sick [&#945; &#961; &#961; &#969; &#963; &#964; &#959; &#965; &#962;]. See on <a href='B:480 6:5'>Mar 6:5</a>.


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Following [&#949; &#960; &#945; &#954; &#959; &#955; &#959; &#965; &#952; &#959; &#965; &#957; &#964; &#969; &#957;]. Following closely : force of ejpi. Both this and the word for follow, in verse 17, are foreign to Mark's diction, though he frequently uses the simple verb.<p/>A manuscript of the eighth or ninth century, known as L, has, at the close of verse 8, these words : "In some instances there is added as follows." Then we read : "But all the things enjoined they announced without delay to those who were around Peter (i. e., to Peter and those who were with him). And afterward Jesus himself, from the east unto the west, sent forth through them the sacred and incorruptible message of eternal salvation." The subject of the last twelve verses of this Gospel may be found critically discussed in the second volume of Westcott and Hort's Greek Testament; by Dean John W. Burgon in his monograph, "The Last Twelve Verses of the Gospel according to St. Mark Vindicated against Recent Objectors and Established;" Frederick Henry Scrivener, LL. D., "Introduction to the Criticism of the New Testament;" James Morison, D. D., "Practical Commentary on the Gospel according to St. Mark;" Samuel Davidson, D. D., "Introduction to the Study of the New Testament;" Philip Schaff, D. D., "History of the Christian Church;" Canon F. 100 Cook in "Speaker's Commentary on Mark;" Samuel P. Tregelles, LL. D., "On the Printed Text of the Greek Testament;" also in the commentaries of Alford and Meyer. :<a href='B:490 1'>Luk 1:0</a><p/>CHAPTER I<p/>Some two hundred expressions or phrases may be found which are common to Luke and Paul, and more or less foreign to other New Testament writers. Such, for instance, are :<p/>LUKE AND PAUL'S COMMON PHRASES : 
<a href='B:140 4:6'>2Ch 4:6</a><p/>; <a href='B:560 4:29'>Eph 4:29</a>; <a href='B:490 4:32'>Luk 4:32</a>; <a href='B:530 2:4'>1Co 2:4</a>; <a href='B:490 6:36'>Luk 6:36</a>; <a href='B:540 1:3'>2Co 1:3</a>; <a href='B:520 12:1'>Rom 12:1</a>.<a href='B:490 6:39'>Luk 6:39</a>; <a href='B:520 2:19'>Rom 2:19</a>; <a href='B:490 6:48'>Luk 6:48</a>; <a href='B:530 3:10'>1Co 3:10</a>; <a href='B:490 8:15'>Luk 8:15</a>; <a href='B:580 1:10'>Col 1:10</a>; <a href='B:580 1:11'>Col 1:11</a>.<a href='B:490 9:56'>Luk 9:56</a>; <a href='B:540 10:8'>2Co 10:8</a>; <a href='B:490 10:8'>Luk 10:8</a>; <a href='B:530 10:27'>1Co 10:27</a>; <a href='B:490 10:20'>Luk 10:20</a>; <a href='B:570 4:3'>Phi 4:3</a>.<a href='B:490 10:21'>Luk 10:21</a>; <a href='B:530 1:19'>1Co 1:19</a>; <a href='B:530 1:27'>1Co 1:27</a>; <a href='B:610 1:15'>1Ti 1:15</a>; <a href='B:490 12:35'>Luk 12:35</a>; <a href='B:560 6:14'>Eph 6:14</a>; <a href='B:490 20:17'>Luk 20:17</a>; <a href='B:490 20:18'>Luk 20:18</a>; <a href='B:520 9:33'>Rom 9:33</a>.<p/>PROLOGUE


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Forasmuch as [&#949; &#960; &#949; &#953; &#948; &#951; &#960; &#949; &#961;]. Only ere in New Testament. A compound conjuction : ejpei, since, dh, as is well known, and per, giving the sense of certainty.<p/>Have taken in hand [&#949; &#960; &#949; &#967; &#949; &#953; &#961; &#951; &#963; &#945; &#957;]. Used by Luke only. A literal translation. The word carries the sense of a difficult undertaking (see <a href='B:510 19:13'>Act 19:13</a> ), and implies that previous attempts have not been successful. It occurs frequently in medical language. Hippocrates begins one of his medical treatises very much as Luke begins his gospel. "As many as have taken in hand [&#949; &#960; &#949; &#967; &#949; &#953; &#961; &#951; &#963; &#945; &#957;] to speak or to write concerning the healing art."<p/>To set forth in order [&#945; &#957; &#945; &#964; &#945; &#958; &#945; &#963; &#952; &#945; &#953;]. Only here in New Testament. The A. V. is true to the core of the word, which is tassw, to put in order, or arrange. Rev. happily gives the force of the preposition ajna, up, by the rendering draw up.<p/>A declaration [&#948; &#953; &#951; &#947; &#951; &#963; &#953; &#957;]. Only here in New Testament. From dia, through, and hJgeomai, to lead the way. Hence something which leads the reader through the mass of facts : a narrative, as A. V., with the accompanying idea of thoroughness. Note the singular number. Many took in hand to draw up, not narratives, but a narrative, embracing the whole of the evangelic matter. The word was particularly applied to a medical treatise. Galen applies it at least seventy three times to the writings of Hippocrates.<p/>Which are most surely believed [&#964; &#969; &#957; &#960; &#949; &#960; &#955; &#951; &#961; &#959; &#966; &#959; &#961; &#951; &#956; &#949; &#957; &#969; &#957;]. From plhrhv, full, and forew, the frequentative form of ferw, to bring, meaning to bring frequently or habitually. Hence, to bring full measure; to fulfil. Compare <a href='B:620 4:5'>2Ti 4:5</a>; <a href='B:620 4:17'>2Ti 4:17</a>. Also of full assurance. Applied to persons. <a href='B:520 4:21'>Rom 4:21</a>; <a href='B:650 5:22'>Heb 5:22</a>. As applied to things, therefore, the sense of the A. V. is inadmissible. Render as Rev., have been fulfilled. The word is chosen to indicate that these events happened in accordance with a preconceived design. Wyc., been filled in us.<p/>Among us. Explained by the words in the next sentence, who were eye witnesses and ministers.


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Even as. Referring to the composition of the narrative. Delivered [&#960; &#945; &#961; &#949; &#948; &#959; &#963; &#945; &#957;]. Not necessarily excluding written traditions, but referring mainly to oral tradition. Note the distinction between the many who attempted to draw up a narrative and the eye witnesses and ministers who handed down the facts.<p/>From the beginning [&#945; &#960; &#945; &#961; &#967; &#951; &#962;]. The official beginning, the commencement of Jesus ' ministry. Compare <a href='B:510 1:1'>Act 1:1</a>; <a href='B:510 1:21'>Act 1:21</a>; <a href='B:510 1:22'>Act 1:22</a>; <a href='B:500 14:27'>Joh 14:27</a>. Eye witnesses and ministers. Personal knowledge and practical experience were necessary elements of an apostle. Eye witnesses [&#945; &#965; &#964; &#959; &#960; &#964; &#945; &#953;]. Only here in New Testament. Peter uses another word, ejpoptai (<a href='B:680 1:16'>2Pe 1:16</a> ). Frequent in medical writers, of a personal examination of disease or of the parts of the body. Compare the modern medical term autopsy. Ministers [&#965; &#960; &#951; &#961; &#949; &#964; &#945; &#953;]. See on <a href='B:470 5:25'>Mat 5:25</a>. In medical language denoting the attendants or assistants of the principal physician.


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Having had perfect understanding [&#960; &#945; &#961; &#951; &#954; &#959; &#955; &#959; &#965; &#952; &#951; &#954; &#959; &#964; &#953;]. Incorrect. The verb means to follow closely, and hence to trace accurately. See <a href='B:620 3:10'>2Ti 3:10</a>, where Rev. reads thou didst follow for thou hast fully known. Rev. renders here having traced the course. The word occurs frequently in medical writings, and sometimes, as here, with ajkribwv, accurately. Tynd., having searched out diligently.<p/>From the very first [&#945; &#957; &#969; &#952; &#949; &#957;]. Lit., from above; the events being conceived in a descending series.<p/>Accurately [&#945; &#954; &#961; &#953; &#946; &#969; &#962;]. From akron, the highest or farthest point. Hence to trace down to the last and minutest detail. In order [&#954; &#945; &#952; &#949; &#958; &#951; &#962;]. Used by Luke only.


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Mightest know [&#949; &#960; &#953; &#947; &#957; &#969; &#962;]. See on <a href='B:470 7:16'>Mat 7:16</a>. With the idea of full knowledge; or, as regards Theophilus, of more accurate knowledge than is possible from the many who have undertaken the narration.<p/>Certainty [&#945; &#963; &#966; &#945; &#955; &#949; &#953; &#945; &#957;]. From aj, not, and sfallomai, to fall. Hence steadfastness, stability, security against error.<p/>Wast instructed [&#954; &#945; &#964; &#951; &#967; &#951; &#952; &#951; &#962;]. From kathcew, to resound; to teach by word of mouth; and so, in Christian writers, to instruct orally in the elements of religion. It would imply that Theophilus had, thus far, been orally instructed. See on delivered, verse 2. The word catechumen is derived from it.<p/>Things [&#955; &#959; &#947; &#969; &#957;]. Properly words (so Wyc.), which Rev. gives in margin. If the word can mean thing at all, it is only in the sense of the thing spoken of; the subject or matter of discourse, in which sense it occurs often in classical Greek. Some render it accounts, histories; others, doctrines of the faith. Godet translates instruction, and claims that not only the facts of the gospel, but the exposition of the facts with a view to show their evangelical meaning and to their appropriation by faith, are included in the word. There is force in this idea; and if we hold to the meaning histories, or even words, this sense will be implied in the context. Luke has drawn up his account in order that Theophilus may have fuller knowledge concerning the accounts which he has heard by word of mouth. That his knowledge may go on from the facts. to embrace their doctrinal and evangelical import; that he may see the facts of Jesus ' life and ministry as the true basis of the Gospel of salvation.<p/>THE NARRATIVE


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King. A title decreed to Herod by the Roman Senate on the recommendation of Antony and Octavius. The Greek style now gives place to the Hebraized style. See Introduction.<p/>Course [&#949; &#966; &#951; &#956; &#949; &#961; &#953; &#945; &#962;]. Lit., daily service. The college of priests was divided into twenty four courses. Each of these did duty for eight days, from one Sabbath to another, once every six months. The service of the week was subdivided among the various families which constituted a course. On Sabbaths the whole couse was on duty. On feast days any priest might come up and join in the ministrations of the sanctuary; and at the Feast of Tabernacles all the twenty four courses were bound to be present and officiate. The course of Abijah was the eith of the twenty four. See <a href='B:130 24:10'>1Ch 24:10</a>.


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Before God. A Hebrew expression. Compare <a href='B:10 7:1'>Gen 7:1</a>; <a href='B:510 8:21'>Act 8:21</a>.


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Well stricken [&#960; &#961; &#959; &#946; &#949; &#946; &#951; &#954; &#959; &#964; &#949; &#962;]. Lit., advanced. Wyc., had gone far in their days.


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His lot was [&#949; &#955; &#945; &#967; &#949;]. Four lots were drawn to determine the order of the ministry of the day : the first, before daybreak, to designate the priests who were to cleanse the altar and prepare its fires; the second for the priest who was to offer the sacrifice and cleanse the candlestick and the altar of incense; the third for the priest who should burn incense; and the fourth appointing those who were to lay the sacrifice and meat offering on the altar, and pour out the drink offering. There are said to have been twenty thousand priests in Christ's time, so that no priest would ever offer incense more than once.<p/>Temple [&#957; &#945; &#959; &#957;]. The sanctuary. See on <a href='B:470 4:5'>Mat 4:5</a>.<p/>Burn incense [&#952; &#965; &#956; &#953; &#945; &#963; &#945; &#953;]. Only here in New Testament. The incensing priest and his assistans went first to the altar of burnt offering, and filled a golden censer with incense, and placed burning coals from the altar in a golden bowl. As they passed into the court from the Holy Place they struck a large instrument called the Magrephah, which summoned all the ministers to their places. Ascending the steps to the holy place, the priests spread the coals on the golden altar, and arranged the incense, and the chief officiating priest was then left alone within the Holy Place to await the signal of the president to burn the incense. It was probably at this time that the angel appeared to Zacharias. When the signal was given, the whole multitude withdrew from the inner court, and fell down before the Lord. Silence pervaded the temple, while within, the clouds of incense rose up before Jehovah. (For a more detailed account see Edersheim, "The Temple, its Ministry," etc.).


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Is heard [&#949; &#953; &#963; &#951; &#954; &#959; &#965; &#963; &#952; &#951;]. If we render the aorist literally, was heard, we avoid the question as to what prayer is referred to. The reference is to the prayer for offspring, which, owing to his extreme years, Zacharias had probably ceased to offer, and which he certainly would not be preferring in that public and solemn service. Hence the aorist is appropriate, referring back to the past acts of prayer. "The prayer, which thou no longer offerest, was heard."<p/>John. Meaning God is favorable, or Jehovah showeth grace.


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Joy and gladness [&#967; &#945; &#961; &#945; &#954; &#945; &#953; &#945; &#947; &#945; &#955; &#955; &#953; &#945; &#963; &#953; &#962;]. The latter word exprsses exultant joy. See on <a href='B:670 1:6'>1Pe 1:6</a>.


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Strong drink [&#963; &#953; &#954; &#949; &#961; &#945;]. A Hebrew word, meaning any kind of intoxicating liquor not made from grapes. Wyc., sydir.<p/>Even from his mother's womb. Eti, yet, still, means while yet unborn. Tynd., even in his mother's womb. Compare verse 41.


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Wisdom [&#966; &#961; &#959; &#957; &#951; &#963; &#949; &#953;]. Wyc., prudence. This is a lower word than sofia, wisdom (see on <a href='B:660 3:13'>Jas 3:13</a> ). It is an attribute or result of wisdom, and not necessarily in a good sense, though mostly so in the New Testament.. Compare, however, the use of the kindred word fronimov in <a href='B:520 11:25'>Rom 11:25</a>; <a href='B:520 12:16'>Rom 12:16</a> : wise in your own conceits; and the adverb fronimwv, wisely, of the unjust steward, <a href='B:490 16:8'>Luk 16:8</a>. It is practical intelligence, which may or may not be applied to good ends. Appropriate here as a practical term corresponding to disobedient. Prepared [&#954; &#945; &#964; &#945; &#963; &#954; &#949; &#965; &#945; &#963; &#956; &#949; &#957; &#959; &#957;]. Adjusted, disposed, placed in the right moral state.


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Whereby [&#954; &#945; &#964; &#945; &#964; &#953;]. Lit., according to what? It demands a standard of knowledge, a sign.<p/>For. I require a sign, for I am old.


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Gabriel. Meaning man of God. In Jewish tradition the guardian of the sacred treasury. Michael (see on <a href='B:720 1:9'>Jud 1:9</a> ) is the destroyer, the champion of God against evil, the minister of wrath. Gabriel is the messenger of peace and restoration. See <a href='B:340 8:16'>Dan 8:16</a>; <a href='B:340 9:21'>Dan 9:21</a>. "The former is the forerunner of Jehovah the Judge; the latter of Jehovah the Savior" (Godet).


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Thou shalt be silent [&#949; &#963; &#951; &#963; &#953; &#969; &#960; &#969; &#957;]. Lit., thou shalt be being silent. The finite verb and participle denote continuance.<p/>Not able to speak. Showing that the silence would not be voluntary. My words which [&#959; &#953; &#964; &#953; &#957; &#949; &#962;]. The pronoun is qualitative, denoting a class.<p/>" My words, which, incredible as they seem to you, are of a kind which shall be fulfilled.<p/>In their season [&#949; &#953; &#962; &#964; &#959; &#957; &#954; &#945; &#953; &#961; &#959; &#957;]. The preposition implies exactness : at the completion of the appointed time. The process of fulfilment, beginning now, will go on, eijv, up to, the appointed time, and at the time will be consummated. Kairon, season, is more specific than cronov, time. It is an appointed, fitting time : the right point of time when circumstances shall concur.


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Waited [&#951; &#957; &#960; &#961; &#959; &#963; &#948; &#959; &#954; &#969; &#957;]. The finite verb and participle, denoting protracted waiting. Hence, better as Rev., were waiting. Wyc., was abiding.<p/>Marvelled. According to the Talmud, the priests, especially the chief priests, were accustomed to spend only a short time in the sanctuary, otherwise it was feared that they had been slain by God for unworthiness or transgression.


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They perceived [&#949; &#960; &#949; &#947; &#957; &#969; &#963; &#945; &#957;]. Clearly perceived. See on <a href='B:470 7:16'>Mat 7:16</a>, and verse 4.<p/>He beckoned [&#951; &#957; &#948; &#953; &#945; &#957; &#949; &#965; &#969; &#957;]. Better Rev., continued making signs. Again the participle with the finite verb, denoting frequent repetition of the same signs. Wyc., was beckoning.


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Ministration [&#955; &#949; &#953; &#964; &#959; &#965; &#961; &#947; &#953; &#945; &#962;]. From leitov, belonging to the people, public, and ergon, a work. Hence service of the state in a public office. Trench observes that "when the Christian Church was forming its terminology, which it did partly by shaping new words, and partly by elevating old ones to higher than their previous uses, of the latter it more readily adopted those before employed in civil and political life, than such as had played their part in religious matters." Hence it adopted this word, already in use in the Septuagint, as the constant word for performing priestly and ministerial functions; and so in the New Testament of the ministry of the apostles, prophets, and teachers.


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Conceived [&#963; &#965; &#957; &#949; &#955; &#945; &#946; &#949; &#957;]. Mr. Hobart (" Medical Language of Luke ") says that the number of words referring to pregnancy, barrenness, etc., used by Luke, is almost as large as that used by Hippocrates. Compare <a href='B:490 1:31'>Luk 1:31</a>; <a href='B:490 1:24'>Luk 1:24</a>; <a href='B:490 2:5'>Luk 2:5</a>; <a href='B:490 1:7'>Luk 1:7</a>; <a href='B:490 20:28'>Luk 20:28</a>. All of these, except <a href='B:490 1:24'>Luk 1:24</a>, are peculiar to himself, and all, of course, in common use among medical writers. Hid [&#960; &#949; &#961; &#953; &#949; &#954; &#961; &#965; &#946; &#949; &#957;]. Only here in New Testament. Peri signifies completely; entire seclusion.


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Neither A. V. nor Rev. render oti; taking it, as frequently, merely as recitative or equivalent to quotation marks. But it means because. Elizabeth assigns the reason for her peculiar seclusion. Her pregnancy was God's work, and she would leave it to him also to announce it and openly to take away her reproach. Hence the specification of five months, after which her condition would become apparent. Fully expressed, the sense would be : She his herself, saying (I have hid myself) because, etc. Looked upon (ejpeiden). Used by Luke only.


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Gabriel. The annunciation and the angel Gabriel are favorite themes with Dante, and he pictures them with exquisite beauty. Thus both appear on the sculptured wall which flanks the inner side of the purgatorial ascent.<p/>"The angel who came down to earth with tidings Of peace that had been wept for many a year, And opened heaven from its long interdict, In front of us appeared so truthfully There sculptured in a gracious attitude, He did not seem an image that is silent. One would have sworn that he was saying Ave! For she was there in effigy portrayed Who turned the key to ope the exalted love, And in her mien this language had impressed, Ecce ancilla Dei! as distinctly As any figure stamps itself in wax." Purgatory, 10, 34 - 45.<p/>In Paradise Gabriel appears as a light circling round the Virgin and singing :<p/>"I am angelic love, that circle round The joy sublime which breathes out from the womb That was the hostelry of our desire; And I shall circle, Lady of heaven, while Thou followest thy Son, and mak'st diviner The sphere supreme, because thou enterest there."<p/>Paradise, 23, 103 - 108.<p/>And again :<p/>"And the same love that first descended then, Ave Maria gratia plena singing, In front of her his wings expanded wide."<p/>Paradise, 32, 94 - 96.


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Thou that art highly favored [&#954; &#949; &#967; &#945; &#961; &#953; &#964; &#969; &#956; &#949; &#957; &#951;]. Lit., as Rev. in margin, endued with grace. Only here and <a href='B:560 1:6'>Eph 1:6</a>. The rendering full of grace, Vulgate, Wyc., and Tynd., is therefore wrong.<p/>All the best texts omit blessed art thou among women.<p/>Cast in her mind [&#948; &#953; &#949; &#955; &#959; &#947; &#953; &#950; &#949; &#964; &#959;]. See on <a href='B:660 2:4'>Jas 2:4</a>. The imperfect tense, "began to reason."


text:
Grace [&#967; &#945; &#961; &#953; &#957;]. From the same root as cairw, to rejoice.<p/>1. Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly : "Athene shed down manly grace or beauty upon him" (Odyssey, "2 12); and Septuagint, <a href='B:230 45:3'>Psa 45:3</a>," grace is poured into thy lips. " See also <a href='B:240 1:9'>Pro 1:9</a>; <a href='B:240 3:22'>Pro 3:22</a>. Substantially the same idea, agreeableness, is conveyed in <a href='B:490 4:22'>Luk 4:22</a>, respecting the gracious words, lit., words of grace, uttered by Christ. So <a href='B:560 4:29'>Eph 4:29</a>.<p/>2. As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good will. <a href='B:540 8:6'>2Co 8:6</a>; <a href='B:540 8:7'>2Co 8:7</a>; <a href='B:540 8:9'>2Co 8:9</a>; <a href='B:540 9:8'>2Co 9:8</a>; <a href='B:490 1:30'>Luk 1:30</a>; <a href='B:490 2:40'>Luk 2:40</a>; <a href='B:510 2:47'>Act 2:47</a>. So of the responsive sentiment of thankfulness. See <a href='B:490 6:32'>Luk 6:32</a>; <a href='B:490 6:33'>Luk 6:33</a>; <a href='B:490 6:34'>Luk 6:34</a>; <a href='B:490 17:9'>Luk 17:9</a>; but mostly in the formula thanks to God; <a href='B:520 6:17'>Rom 6:17</a>; <a href='B:530 14:57'>1Co 14:57</a>; <a href='B:540 2:14'>2Co 2:14</a>; <a href='B:620 1:3'>2Ti 1:3</a>.<p/>3. The substantial expression of good will; a boon, a favor, a gift; but not in New Testament. See <a href='B:520 5:15'>Rom 5:15</a>, where the distinction is made between cariv, grace, and dwrea ejn cariti, a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc.<p/>4. The higher Christian signification, based on the emphasis of freeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark.


text:
Shall overshadow. "Denoting the mildest and most gentle operation of divine power, that the divine fire should not consume Mary, but make her fruitful" (Bengel). Compare <a href='B:20 33:22'>Exo 33:22</a>; <a href='B:480 9:7'>Mar 9:7</a>. Compare the classical legend of Semele, who, being beloved of Jove, besought him to appear to her as he appeared in heaven, in all the terrors of the thunderer, and was consumed by his lightning. The metaphor in the word is taken from a cloud, in which God had appeared (<a href='B:20 40:34'>Exo 40:34</a>; <a href='B:110 8:10'>1Ki 8:10</a> ).


text:
Cousin [&#963; &#965; &#947; &#947; &#949; &#957; &#951; &#962;]. The nature of the relationship, however, is unknown. The word is a general term, meaning of the same family. The best texts substitute for it a feminine form, suggeniv, which is condemned by the grammarians as unclassical, but rightly rendered by Rev., kinswoman. Wyc., cosyness, i. e., cousiness.


text:
With God nothing shall be impossible [&#959; &#965; &#954; &#945; &#948; &#965; &#957; &#945; &#964; &#951; &#963; &#949; &#953; &#960; &#945; &#961; &#945; &#964; &#959; &#965; &#952; &#949; &#959; &#965; &#960; &#945; &#957; &#961; &#951; &#956; &#945;]. JRhma, word, as distinguished from logov, word, in classical Greek, signifies a constituent part of a speech or writing, as distinguished from the contents as a whole. Thus it may be either a word or a saying. Sometimes a phrase, as opposed to onoma, a single word. The distinction in the New Testament is not sharp throughout. It is maintained that rJhma in the New Testament, like the Hebrew gabar, stands sometimes for the subject matter of the word; the thing, as in this passage. But there are only two other passages in the New Testament where this meaning is at all admissible, though the word occurs seventy times. These are <a href='B:490 2:15'>Luk 2:15</a>; <a href='B:510 5:32'>Act 5:32</a>. "Kept all these things" (<a href='B:490 2:19'>Luk 2:19</a> ), should clearly be sayings, as the A. V. itself has rendered it in the almost identical passage, verse 51. In <a href='B:510 5:32'>Act 5:32</a>, Rev. gives sayings in margin. In <a href='B:490 2:15'>Luk 2:15</a>, though A. V. and Rev. render thing, the sense is evidently saying, as appears both from the connection with the angelic message and from the following words, which has come to pass : the saying which has become a fact. The Rev. rendering of this passage is, therefore, right, though a little stilted : No word of God shall be void of power; for the A. V. errs in joining oujk and pan, not every, and translating nothing. The two do not belong together. The statement is, Every [&#960; &#945; &#957;] word of God shall not [&#959; &#965; &#954;] be powerless. The A. V. also follows the reading, para tw Qew, with God; but all the later texts read para tou Qeou, from God, which fixes the meaning beyond question.


text:
Entered into the house. "This detail," says Godet, "serves to put the reader in sympathy with the emotion of Mary at the moment of her arrival. With her first glance at Elizabeth she recognized the truth of the sign that had been given her by the angel, and at this sight the promise she had herself received acquired a startling reality."


text:
The babe [&#964; &#959; &#946; &#961; &#949; &#966; &#959; &#962;]. See on <a href='B:670 2:2'>1Pe 2:2</a>.


text:
She spake out with a loud voice [&#945; &#957; &#949; &#966; &#969; &#957; &#951; &#963; &#949; &#966; &#969; &#957; &#951; &#956; &#949; &#947; &#945; &#955; &#951;]. For fwnh, voice, read kraugh, cry : inarticulate, though fwnh may also be used of inarticulate utterance. Rev., rightly, She lifted up her voice with a loud cry; thus rendering in the verb the force of ajna, up, besides picturing the fact more naturally. Elizabeth's sudden and violent emotion at the appearance of Mary, and the movement of the child, prompted an exclamation which was followed by words (eipen, said). The verb ajnafwnew occurs only here in the New Testament. It was a medical term for a certain exercise of the voice.


text:
For joy [&#949; &#957; &#945; &#947; &#945; &#955; &#955; &#953; &#945; &#963; &#949; &#953;]. Lit., in joy. See on verse 14.


text:
For [&#959; &#964; &#953;]. Many, however, prefer that, referring to the substance of her belief : "She believed that there shall be a fulfilment," etc. It is urged that the conception, which was the principal point of faith, had already taken place, so that the fulfilment was no longer future. On the other hand, the angel's announcement to Mary included more than the fact of conception; and Elizabeth, in the spirit of prophecy, may have alluded to what is predicted in vv. 32, 33.


text:
Said [&#949; &#953; &#960; &#949; &#957;]. Simply. Compare verse 42. "Elizabeth's salutation was full of excitement, but Mary's hymn breathes a sentiment of deep inward repose" (Godet). Compare the song of Hannah (1 Samual 2). Hannah's song differs from Mary's in its sense of indignation and personal triumph compared with Mary's humility and calmness.<p/>My soul - spirit [&#968; &#965; &#967; &#951; &#960; &#957; &#949; &#965; &#956; &#945;]. See on <a href='B:480 12:30'>Mar 12:30</a>. The soul is the principle of individuality, the seat of personal impressions, having a side in contact with the material element of humanity, as well as with the spiritual element. It is thus the mediating organ between the spirit and the body, receiving impressions from without and from within, and transmitting them by word or sign. Spirit is the highest, deepest, noblest part of our humanity, the point of contact between God and man.


text:
God my Savior [&#964; &#969; &#952; &#949; &#969; &#964; &#969; &#963; &#969; &#964; &#951; &#961; &#953; &#956; &#959; &#965;]. Note the two articles. "The God who is the or my Savior." The title Savior is often applied to God in the Old Testament. See Septuagint, <a href='B:50 32:15'>Deu 32:15</a>; <a href='B:230 24:5'>Psa 24:5</a>; <a href='B:230 25:5'>Psa 25:5</a>; <a href='B:230 95:1'>Psa 95:1</a>.


text:
Regarded [&#949; &#960; &#949; &#946; &#955; &#949; &#968; &#949; &#957;]. See on <a href='B:660 2:3'>Jas 2:3</a>. Compare <a href='B:90 1:11'>1Sa 1:11</a>; <a href='B:230 31:7'>Psa 31:7</a>; <a href='B:230 119:132'>Psa 119:132</a>, Sept.


text:
Mercy [&#949; &#955; &#949; &#959; &#962;]. The word emphasizes the misery with which grace (see on verse 30) deals; hence, peculiarly the sense of human wretchedness coupled with the impulse to relieve it, which issues in gracious ministry. Bengel remarks, "Grace takes away the fault, mercy the misery."<p/>From generation to generation [&#949; &#953; &#962; &#947; &#949; &#957; &#949; &#945; &#962; &#954; &#945; &#953; &#947; &#949; &#957; &#949; &#945; &#962;]. Lit., as Rev., unto generations and generations.<p/>Fear [&#966; &#959; &#946; &#959; &#965; &#956; &#949; &#957; &#959; &#962;]. The word is used in both a good and a bad sense in the New Testament. For the latter, see <a href='B:470 21:46'>Mat 21:46</a>; <a href='B:480 6:20'>Mar 6:20</a>; <a href='B:480 11:32'>Mar 11:32</a>; <a href='B:490 12:4'>Luk 12:4</a>. For the former, as here, in the sense of godly reverence, <a href='B:510 10:2'>Act 10:2</a>; <a href='B:510 10:22'>Act 10:22</a>; <a href='B:510 10:35'>Act 10:35</a>; <a href='B:580 3:22'>Col 3:22</a>; <a href='B:730 14:7'>Rev 14:7</a>; <a href='B:730 14:4'>Rev 14:4</a>.


text:
Shewed strength [&#949; &#960; &#959; &#953; &#951; &#963; &#949; &#957; &#954; &#961; &#945; &#964; &#959; &#962;]. Lit., made strength. So Wyc., made might. A Hebrew form of expression. Compare <a href='B:230 118:15'>Psa 118:15</a>, Sept. : "The right hand of the Lord doeth valiantly" (ejpoihse dunamin, made strength).<p/>In the imagination [&#948; &#953; &#945; &#957; &#959; &#953; &#945;]. The faculty of thought, understanding, especially moral understanding. Wyc. refers the word here to God : with mind of his heart. Some prefer to render "by the imagination," thus making the proud the instrument of their own destruction. Compare <a href='B:540 10:5'>2Co 10:5</a>.


text:
Hath holpen [&#945; &#957; &#964; &#949; &#955; &#945; &#946; &#949; &#964; &#959;]. The verb means to lay hold on : thence to grasp helpfully or to help. To lay hold in the sense of partaking (<a href='B:610 6:2'>1Ti 6:2</a> ), carries us back to the primitive meaning of the word according to its composition : to receive instead of, or in return [&#945; &#957; &#964; &#953;], and suggests the old phrase to take up for, espouse the cause of. Wyc., has took up, but probably not in this sense.<p/>Servant [&#960; &#945; &#953; &#948; &#959; &#962;]. Often child, son or daughter, but here servant, in allusion to <a href='B:290 41:8'>Isa 41:8</a>. Meyer truthfully says that the theocratic notion of sonship is never expressed by paiv. See Rev., <a href='B:510 3:13'>Act 3:13</a>; <a href='B:510 3:26'>Act 3:26</a>; <a href='B:510 4:27'>Act 4:27</a>; <a href='B:510 4:30'>Act 4:30</a>.


text:
Had shewed great mercy upon her [&#949; &#956; &#949; &#947; &#945; &#955; &#965; &#957; &#949; &#957; &#964; &#959; &#949; &#955; &#949; &#959; &#962; &#945; &#965; &#964; &#959; &#965; &#956; &#949; &#964; &#945; &#965; &#964; &#951; &#962;]. Lit., magnified his mercy with her. So Wyc. A Hebrew expression. See <a href='B:90 12:24'>1Sa 12:24</a>, Sept.


text:
They called [&#949; &#954; &#945; &#955; &#959; &#965; &#957;]. The imperfect ense signifies, as Rev., they would have called : they were about to call : or, as Bishop Lightfoot has happily suggested, they were for calling.


text:
They made signs [&#949; &#957; &#949; &#957; &#949; &#965; &#959; &#957;]. Imperfect tense. While the colloquy between Elizabeth and her friends was going on, they were consulting Zacharias by signs.


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Writing table [&#960; &#953; &#957; &#945; &#954; &#953; &#948; &#953; &#959; &#957;]. Table was formerly used in the sense of tablet. Thus Shakspeare :<p/>"Yea, from the table of my memory, I'll wipe away all trivial fond records." Hamlet, 1, 5.<p/>Tynd., writing tables. The meaning is a little writing tablet, probably covered with wax. Only here in the New Testament. Used by medical writers of a physician's note book. Wyc., has a poyntel, i e., a style for writing.<p/>Wrote, saying. A Hebrew form of expression. See <a href='B:120 10:6'>2Ki 10:6</a>.


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Immediately [&#960; &#945; &#961; &#945; &#967; &#961; &#951; &#956; &#945;]. Occurring nineteen times in the New Testament, and seventeen of these in Luke. Thirteen of the seventeen are in connection with miracles of healing, or the infliction of disease or death. Used in a similar way by medical writers.


text:
Were noised abroad [&#948; &#953; &#945; &#955; &#949; &#955; &#949; &#953; &#964; &#959;]. Were mutually [&#948; &#953; &#945;] talked of.


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That have been since the world began [&#945; &#960; &#945; &#953; &#969; &#957; &#959; &#962;]. A needlessly verbose rendering, retained by Rev. The American Rev. insists on of old.


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Serve [&#955; &#945; &#964; &#961; &#949; &#965; &#949; &#953; &#957;]. Originally to serve for hire, from latron, hire. Plato uses it of the service of God.


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Holiness and righteousness [&#959; &#963; &#953; &#959; &#964; &#951; &#964; &#953; &#954; &#945; &#953; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951;]. The adjective osiov, holy, is properly what is confirmed by ancient sanction and precept.<p/>Osia, is used in classical Greek to denote the everlasting principles of right, not constituted by the laws or customs of men, but antedating them; such as the paying of the proper rites of sepulture. Compare the fine passage in the "Antigone" of Sophocles (453 - 55) :<p/>"Nor did I deem thy edicts strong enough, That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change. They are not of today nor yesterday, But live forever, nor can man assign When first they sprang to being."<p/>Hence oJsiothv is concerned primarily with the eternal laws of God. It is "the divine consecration and inner truth of righteousness" (Meyer). Throughout the New Testament its look is godward. In no case is it used of moral excellence as related to men, though it is to be carefully noted that dikaiosunh, righteousness, is not restricted to rightness toward men. Compare <a href='B:560 4:24'>Eph 4:24</a>; true holiness; literally, holiness of the truth.


text:
mercy [&#963; &#960; &#955; &#945; &#947; &#967; &#957; &#945; &#949; &#955; &#949; &#959; &#965; &#962;]. Lit., bowels of mercy. See on <a href='B:670 3:8'>1Pe 3:8</a>; <a href='B:660 5:11'>Jas 5:11</a>. Rev. gives heart of mercy in margin. Wyc., frightfully, entrails of mercy.<p/>The day - spring from on high [&#945; &#957; &#945; &#964; &#959; &#955; &#951; &#949; &#958; &#965; &#968; &#959; &#965; &#962;]. Lit., the rising. The word occurs in the Septuagint as a rendering of branch, as something rising or springing up, by which the Messiah is denoted (<a href='B:300 23:5'>Jer 23:5</a>; <a href='B:450 6:12'>Zec 6:12</a> ). Also of the rising of a heavenly body (<a href='B:290 60:19'>Isa 60:19</a>, Sept.). Compare the kindred verb arise [&#945; &#957; &#945; &#964; &#949; &#955; &#955; &#969;] in <a href='B:290 60:1'>Isa 60:1</a>; <a href='B:460 4:2'>Mal 4:2</a>. This latter is the sense here. See on <a href='B:470 2:2'>Mat 2:2</a>. Wyc. has he springing up from on high.<p/>Hath visited [&#949; &#960; &#949; &#963; &#954; &#949; &#968; &#945; &#964; &#959;]. See on <a href='B:470 25:36'>Mat 25:36</a>; <a href='B:670 2:12'>1Pe 2:12</a>. Some, however, read ejpiskeyetai, shall visit. So Rev.


text:
To guide [&#954; &#945; &#964; &#949; &#965; &#952; &#965; &#957; &#945; &#953;]. From eujquv, straight. Wyc. has dress, which is formed through the old French dresser, to arrange, from the Latin dirigere, to set in a straight line, draw up. Hence the military term dress for arranging a line.


text:
The deserts [&#964; &#945; &#953; &#962; &#949; &#961; &#951; &#956; &#959; &#953; &#962;]. The article indicating a well known place.<p/>Shewing [&#945; &#945; &#948; &#949; &#953; &#958; &#949; &#969; &#962;]. The word was used of the public announcement of an official nomination; hence of the public inauguration of John's ministry. p


text:
Decree [&#948; &#959; &#947; &#956; &#945;]. Wyc., mandment. From dokew, to think. Hence, strictly, a personal opinion; and, as the opinion of one who can impose his opinion authoritatively on others, a decree.<p/>The world [&#964; &#951; &#957; &#959; &#953; &#954; &#959; &#965; &#956; &#949; &#957; &#951; &#957;]. Lit., the inhabited (land). The phrase was originally used by the Greek s to denote the land inhabited by themselves, in contrast with barbarian countries; afterward, when the Greek s became subject to the Romans, the entire Roman world; still later, for the whole inhabited world. In the New Testament this latter is the more common usage, though, in some cases, this is conceived in the mould of the Roman empire, as in this passage, <a href='B:510 11:28'>Act 11:28</a>; <a href='B:510 19:27'>Act 19:27</a>. Christ uses it in the announcement that the Gospel shall be preached in all theworld (<a href='B:470 24:14'>Mat 24:14</a> ); and Paul in the prediction of a general judgment (<a href='B:510 17:31'>Act 17:31</a> ). Once it is used of the world to come (<a href='B:650 2:5'>Heb 2:5</a> ).<p/>Be taxed [&#945; &#960; &#959; &#947; &#961; &#945; &#966; &#949; &#963; &#952; &#945; &#953;]. The word means properly to register or enter in a list. Commentators are divided as to whether it refers to an enrollment for taxation, or for ascertaining the population. Rev., enrolled, which may be taken in either sense.


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And this taxing was first made [&#945; &#965; &#964; &#951; &#951; &#945; &#960; &#959; &#947; &#961; &#945; &#966; &#951; &#960; &#961; &#969; &#964; &#951; &#949; &#947; &#949; &#957; &#949; &#964; &#959;]. Rather, this occurred as the first enrolment; or, as Rev., this was the first enrolment made; with reference to a second enrolment which took place about eleven years later, and is referred to in <a href='B:510 5:37'>Act 5:37</a>.


text:
Went [&#949; &#960; &#959; &#961; &#949; &#965; &#959; &#957; &#964; &#959;]. The A. V. and Rev., alike miss the graphic force of the imperfect tense, were going. The preparation and bustle and travel were in progress. To his own city. The town to which the village or place of their birth belonged, and where the house and lineage of each were registered.


text:
House and lineage. According to the Jewish mode of registration the people would be enrolled by tribes, families or clans, and households. Compare <a href='B:60 7:16-18'>Jos 7:16-18</a>. Rev., house and family.


text:
To be taxed with Mary. We may read either, went up with Mary, denoting merely the fact of her accompanying him; or, to enroll himself with Mary, implying that both their names must be registered. Espoused. Not merely betrothed. See <a href='B:470 1:20'>Mat 1:20</a>; <a href='B:470 1:24'>Mat 1:24</a>; <a href='B:470 1:25'>Mat 1:25</a>; also on <a href='B:470 1:18'>Mat 1:18</a>.<p/>Great with child [&#949; &#947; &#954; &#965; &#969;]. See on Chapter <a href='B:490 1:24'>Luk 1:24</a>. Only here in New Testament.


text:
Her first born son. The Greek reads literally, her son, the first born. Wrapped in swaddling clothes [&#949; &#963; &#960; &#945; &#961; &#947; &#945; &#957; &#969; &#963; &#949; &#957;]. Only here and verse 
<a href='B:490 2:1'>Luk 2:1</a><p/>2Naturally found often in medical writings. Swaddle is swathel, from the verb to swathe.<p/>In a manger [&#949; &#957; &#966; &#945; &#964; &#957; &#951;]. Used by Luke only, here and <a href='B:490 13:15'>Luk 13:15</a>. Wyc. has a cracche, spelt also cratch. Compare French creche, a manger. Quite possibly a rock cave. Dr. Thomson says : "I have seen many such, consisting of one or more rooms, in front of and including a cavern where the cattle were kept" (Land and Book ").<p/>In the inn [&#949; &#957; &#964; &#969; &#954; &#945; &#964; &#945; &#955; &#965; &#956; &#945; &#964; &#953;]. Only here, chapter <a href='B:490 23:11'>Luk 23:11</a>; <a href='B:480 14:14'>Mar 14:14</a>, on which see note. In both these passages it is rendered guest chamber, which can hardly be the meaning here, as some have maintained. (See Geikie, "Life and Words of Christ," 1, 121.) In that case the expression would be, they found no kataluma, guest chamber. The word refers to the ordinary khan, or caravanserai. Tynd., hostrey. "A Syrian khan is a fort and a mart; a refuge from thieves; a shelter from the heat and dust; a place where a man and his beast may lodge; where a trader may sell his wares, and a pilgrim may slake his thirst.... Where built by a great sheikh, it would have a high wall, an inner court, a range of arches or lewans, an open gallery round the four sides, and, in many cases, a tower from which the watcher might descry the approach of inarauding bands. On one side of the square, but outside the wall, there is often a huddle of sheds, set apart from the main edifice, as stables for the asses and camels, the buffaloes and goats. In the center of the khan springs a fountain of water, the first necessity of an Arab's life; and around the jets an troughs in which the limpid element streams, lies the gay and picturesque litter of the East. Camels wait to be unloaded; dogs quarrel for a bone; Bedaween from the desert, their red zannars choked with pistols, are at prayer. In the archways squat the merchants with their bales of goods.... Half naked men are cleansing their hands ere sitting down to eat. Here a barber is at work upon a shaven crown; there a fellah lies asleep in the shade.... Each man has to carry his dinner and his bed; to litter his horse or camel; to dress his food; to draw his water; to light his fire, and to boil his mess of herbs" (Hepworth Dixon, " The Holy Land ").<p/>
<a href='B:490 2'>Luk 2:0</a><p/>:8Shepherds. Luke's Gospel is the gospel of the poor and lowly. This revelation to the shepherds acquires additional meaning as we remember that shepherds, as a class, were under the Rabbinic ban, because of their necessary isolation from religious ordinances, and their manner of life, which rendered strict legal observance wellnigh impossible.<p/>Keeping watch [&#966; &#965; &#955; &#945; &#963; &#963; &#959; &#957; &#964; &#949; &#962; &#966; &#965; &#955; &#945; &#954; &#945; &#962;]. Fulakh is sometimes used of a watch as a measure of time, as in <a href='B:470 14:25'>Mat 14:25</a>; <a href='B:480 6:48'>Mar 6:48</a>; <a href='B:490 12:38'>Luk 12:38</a>. So possibly here. See Rev. in margin, night watches. There is a play upon the words : watching watches. There was near Bethlehem, on the road to Jerusalem, a tower known as Migdal Eder, or the watch tower of the flock. Here was the station where shepherds watched the flocks destined for sacrifice in the temple. Animals straying from Jerusalem on any side, as far as from Jerusalem to Migdal Eder, were offered in sacrifice. It was a settled conviction among the Jews that the Messiah was to be born in Bethlehem, and equally that he was to be revealed from Migdal Eder. The beautiful significance of the revelation of the infant Christ to shepherds watching the flocks destined for sacrifice needs no comment.<p/>Their flock [&#964; &#951; &#957; &#960; &#959; &#953; &#956; &#957; &#951; &#957;]. May not the singular number fall in with what has just been said? - the flock, the temple flock, specially devoted to sacrifice. The pronoun their would furnish no objection, since it is common to speak of the flock as belonging to the shepherd. Compare <a href='B:500 10:3'>Joh 10:3</a>; <a href='B:500 10:4'>Joh 10:4</a>.


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Behold. Omitted by the best texts.<p/>The angel. More correctly an angel, as Rev. The Greek has no article. Came upon [&#949; &#960; &#949; &#963; &#964; &#951;]. The word is used in this sense in classical Greek, as well as in that of to stand by, which Rev. prefers here, as in <a href='B:510 12:7'>Act 12:7</a>. In verse 38 of this chapter, Rev. renders coming up. The rendering to come upon has a hostile flavor, as properly in <a href='B:510 17:5'>Act 17:5</a>, where the verb is rendered assaulted; so that the Rev. rendering here is preferable. They were sore afraid. Lit., feared with great fear.


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I bring you good tidings of great joy [&#949; &#965; &#945; &#947; &#947; &#949; &#955; &#953; &#950; &#959; &#956; &#945; &#953; &#965; &#956; &#953; &#957; &#967; &#945; &#961; &#945; &#957; &#956; &#949; &#947; &#945; &#955; &#951; &#957;]. Wyc. is strictly literal : I evangelize to you a great joy.<p/>Which [&#951; &#964; &#953; &#962;]. Of a class or character which, etc.<p/>People (tw law). Rev., rightly, "the people;" the article pointing specially to the people of Israel.


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Is born [&#949; &#964; &#949; &#967; &#952; &#951;]. It adds to the vividness of the narrative to keep to the strict rendering of the aorist, was born.<p/>A Savior. See on <a href='B:470 1:21'>Mat 1:21</a>. Christ. See on <a href='B:470 1:1'>Mat 1:1</a>. Lord. See on <a href='B:470 21:3'>Mat 21:3</a>.


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Sign [&#963; &#951; &#956; &#949; &#953; &#959; &#957;]. See on <a href='B:470 11:20'>Mat 11:20</a>.<p/>The babe [&#946; &#961; &#949; &#966; &#959; &#962;]. See on <a href='B:670 2:2'>1Pe 2:2</a>. Rev., properly, "a babe." No article.


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A multitude of the heavenly host. Host [&#963; &#964; &#961; &#945; &#964; &#953; &#945; &#962;] is literally army. "Here the army announces peace" (Bengel). Wyc., heavenly knighthood. Tynd., heavenly soldiers.


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Peace, good will toward men [&#949; &#953; &#961; &#951; &#957; &#951; &#949; &#957; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#953; &#962; &#949; &#965; &#948; &#959; &#954; &#953; &#945;]. Both Tischendorf and Westcott and Hort read eujdokiav, which the Rev. follows. According to this the rendering is, unto men of good pleasure, or as Rev., among men in whom he is well pleased. Wyc., to men of good will. For a similar construction, see <a href='B:510 9:15'>Act 9:15</a>; <a href='B:580 1:13'>Col 1:13</a>.


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The shepherds. Some texts add oiJ anqrwpoi, the men; but the latter texts omit.<p/>Let us go (die lqwmen). The preposition dia, through, implies through the intervening space.<p/>Thing [&#961; &#951; &#956; &#945;]. See on chapter <a href='B:490 1:37'>Luk 1:37</a>. The utterance of the shepherds contains a climax : "Let us go and see this saying, which has come to pass; which the Lord made known."


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Found (ajneuran). Only here and <a href='B:510 21:4'>Act 21:4</a>.<p/>Ana indicates the discovery of the facts in succession.<p/>Mary and Joseph and the babe. Each has the article, pointing to the several parties already referred to.


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They made known. See on verse 8. These shepherds, having charge of flocks devoted to sacrifice, would presently be in the temple, and would meet those who came to worship and to sacrifice, and so proclaim the Messiah in the temple.


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Kept [&#963; &#965; &#957; &#949; &#964; &#951; &#961; &#949; &#953;]. See on the simple verb threw, on <a href='B:670 1:4'>1Pe 1:4</a>. The word signifies not merely to guard, but to keep, as the result of guarding. Hence the compound verb is very expressive : kept, sun, with or within herself : closely. Note the imperfect tense : was keeping all the while. Pondered [&#963; &#965; &#956; &#946; &#945; &#955; &#955; &#959; &#965; &#963; &#945;]. The present participle, pondering. Lit., bringing together : comparing and weighing facts. Wyc., bearing together in her heart. Vulg., conferens. Compare Sophocles, "Oedipus Coloneus," 1472 - 4.<p/>" OEDIPUS My children, the heaven ordained end of life has come upon him who stands here, and there is no avoiding it.<p/>"ANTIGONE. How dost thou know, and with what (fact) having compared [&#963; &#965; &#956; &#946; &#945; &#955; &#969; &#957;] thine opinion hast thou this?"


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The days of her purification [&#945; &#953; &#951; &#956; &#949; &#961; &#945; &#953; &#964; &#959; &#965; &#954; &#945; &#952; &#945; &#961; &#953; &#963; &#956; &#959; &#965; &#945; &#965; &#964; &#951; &#962;]. The A. V. follows the reading aujthv, her : but all the best texts read aujtwn, their; the plural including Joseph with Mary as partaking of the ceremonial defilement. The mother of a child was levitically unclean for forty days after the birth of a son, and for eighty days after the birth of a daughter. Women on this errand commonly rode to the temple on oxen; that the body of so large a beast between them and the ground might prevent any chance of defilement from passing over a sepulchre on the road. For details, see Edersheim, "Life and Times of Jesus," 1, 195; "The Temple," page 302; Geikie, "Life and Words of Christ," 1, 127.<p/>To present him to the Lord. The first born son of every household must be redeemed of the priest at the price of five shekels of the sanctuary; about two dollars and fifty cents. <a href='B:40 18:15'>Num 18:15</a>; <a href='B:40 18:16'>Num 18:16</a>; <a href='B:20 13:2'>Exo 13:2</a>.


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The law of the Lord. The word law occurs in this chapter five times; oftener than in all the rest of this Gospel put together. Luke emphasizes the fact that Jesus "was made under the law" (<a href='B:550 4:4'>Gal 4:4</a> ), and accordingly elaborates the details of the fulfilment of the law by the parents of both John and Jesus.


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A pair of turtle doves, or two young pigeons. The offering of the poor. While the lamb would probably cost about one dollar and seventy five cents, the doves would cost about sixteen cents. She would not bring the creatures themselves, but would drop the price into one of the thirteen trumpet shaped chests in the Court of the Women. Young pigeons : lit., young ones of pigeons [&#957; &#959; &#963; &#963; &#959; &#965; &#962; &#960; &#949; &#961; &#953; &#963; &#964; &#949; &#961; &#969; &#957;]. Wyc. has culver birds; culver being an old English term for dove. So Spenser :<p/>"More light than culver in the falcon's fist."


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Devout [&#949; &#965; &#955; &#945; &#946; &#951; &#962;]. Used by Luke only. The kindred word, eujlabeia, godly fear, occurs twice : <a href='B:650 5:7'>Heb 5:7</a>; <a href='B:650 12:28'>Heb 12:28</a>. From eu, well, and lambanw, to take hold of. Hence of a circumspect or cautious person who takes hold of things carefully. As applied to morals and religion, it emphasizes the element of circumspection, a cautious, careful observance of divine law; and is thus peculiarly expressive of Old Testament piety, with its minute attention to precept and ceremony. Compare <a href='B:510 2:5'>Act 2:5</a>. Consolation of Israel. Compare hope of Israel, <a href='B:510 28:20'>Act 28:20</a>, and <a href='B:290 41:1'>Isa 41:1</a>. The Messianic blessing of the nation. Of the Messiah himself, Rest. See <a href='B:290 11:10'>Isa 11:10</a>. A common form of adjuration among the Jews was, So may I see the consolation.


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It was revealed [&#951; &#957; &#954; &#949; &#967; &#961; &#951; &#956; &#945; &#964; &#953; &#963; &#956; &#949; &#957; &#959; &#957;]. Lit., it was having been revealed; i e., it stood revealed, while he waited for the fulfilment of the revelation. The verb means primarily to have dealings with; thence to consult or debate about business matter; and so of an oracle, to give a response to one consulting it. The word here implies that the revelation to Simeon had been given in answer to prayer. See on <a href='B:470 2:12'>Mat 2:12</a>.


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By the Spirit [&#949; &#957; &#964; &#969; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953;]. Lit., as Rev., "in the Spirit :" the Holy Spirit prompting him. Indicating rather his spiritual condition, as one who walked with God, than a special divine impulse.<p/>After the custom [&#954; &#945; &#964; &#945; &#964; &#959; &#949; &#953; &#952; &#953; &#963; &#956; &#949; &#957; &#959; &#957;]. Lit., according to that which was wont to be done. Only here in New Testament; and the kindred words, eqov, custom, and eqw, to be accustomed, occur more frequently in Luke than elsewhere. Very common in medical writings.


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Lettest thou thy servant depart [&#945; &#960; &#959; &#955; &#965; &#949; &#953; &#962; &#964; &#959; &#957; &#948; &#959; &#965; &#955; &#959; &#957;]. Lit., thou dost release. The word is often used of manumitting or setting free on payment of ransom; and as Simeon uses the word for bond servant, it is evident that his death is conceived by him under the figure of enfranchisement from service. Godet's "release of a sentinel from duty" is fanciful.<p/>O Lord [&#948; &#949; &#963; &#960; &#959; &#964; &#945;]. See on <a href='B:680 2:1'>2Pe 2:1</a>.<p/>In peace. Rev. properly puts this in its emphatic position at the end of the sentence.


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Of all people (pantwn twn law n). The noun is plural, the peoples, and refers equally to the Gentiles. See Introduction, on the universality of Luke's Gospel. Wyc., all peoples; and so Rev.


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A light [&#966; &#969; &#962;]. The light itself as distinguished from lucnov, a lamp, which the A. V. often unfortunately renders light. See on <a href='B:480 14:54'>Mar 14:54</a>. To lighten [&#949; &#953; &#962; &#945; &#960; &#959; &#954; &#945; &#955; &#965; &#968; &#953; &#957;]. Wrong. Rev., correctly, for revelation. Wyc., to the shewing. It may be rendered the unveiling of the Gentiles. Gentiles [&#949; &#952; &#957; &#969; &#957;]. Assigned to the same root as eqw, to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See <a href='B:470 12:18'>Mat 12:18</a>; <a href='B:470 12:21'>Mat 12:21</a>; <a href='B:470 24:14'>Mat 24:14</a>; <a href='B:470 28:19'>Mat 28:19</a>; <a href='B:510 10:45'>Act 10:45</a>; <a href='B:510 11:18'>Act 11:18</a>; <a href='B:510 18:6'>Act 18:6</a>. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In <a href='B:510 14:9'>Act 14:9</a>; <a href='B:560 2:11'>Eph 2:11</a>; <a href='B:560 2:18'>Eph 2:18</a>; <a href='B:560 3:6'>Eph 3:6</a>, we see this difference annihilated, and the expression at last is merely historical designation of the non - Israelitish nations which, as such, were formerly without God and salvation. See <a href='B:510 14:23'>Act 14:23</a>; <a href='B:520 16:4'>Rom 16:4</a>; <a href='B:560 3:1'>Eph 3:1</a>. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See <a href='B:530 5:1'>1Co 5:1</a>; <a href='B:530 10:20'>1Co 10:20</a>; <a href='B:670 2:12'>1Pe 2:12</a>. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words eijv ajpokaluyin, above, for the unveiling of the Gentiles, instead of for revelation. Compare <a href='B:290 25:7'>Isa 25:7</a>. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory.


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And Joseph. The best texts read oJ pathr aujtou, his father. Marvelled [&#951; &#957; &#952; &#945; &#965; &#956; &#945; &#950; &#959; &#957; &#964; &#949; &#962;]. The Greek construction is peculiar. His father was and his mother wondering; the finite verb in the singular agreeing with the father, while the plural participle agrees with both. As usual, this combination of finite verb and participle denotes continuance or progression : they were marvelling while Simeon was speaking. So Rev.


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Them. The parents; the child being separately and specially designated.<p/>Is set [&#954; &#949; &#953; &#964; &#945; &#953;]. The verb means primarily to be laid, and so to lie : hence to be set forth or promulgated, as the law is said to be laid down, and so, appointed or destined, as here.<p/>The fall and rising again (ptwsin kai ajnastasin). For the fall, because he will be a stumbling block to many (<a href='B:290 8:14'>Isa 8:14</a>; <a href='B:470 21:42'>Mat 21:42</a>; <a href='B:470 21:44'>Mat 21:44</a>; <a href='B:510 4:11'>Act 4:11</a>; <a href='B:520 9:33'>Rom 9:33</a>; <a href='B:530 1:23'>1Co 1:23</a> ). For the rising, because many will be raised up through him to life and glory (<a href='B:520 6:4'>Rom 6:4</a>; <a href='B:520 6:9'>Rom 6:9</a>; <a href='B:560 2:6'>Eph 2:6</a> ). The A. V. predicates the falling and the rising of the same persons : the fall and rising again of many. The Rev., the falling and rising up of many, is ambiguous. The American Revisers give it correctly : the falling and the rising.<p/>Which shall be spoken against [&#945; &#957; &#964; &#953; &#955; &#949; &#947; &#959; &#956; &#949; &#957; &#959; &#957;]. The participle is the present; and the expression does not voice a prophecy, but describes an inherent characteristic of the sign : a sign of which it is the character to experience contradiction from the world. In the beginning, as a babe, Jesus experienced this at the hands of Herod; so all through his earthly ministry and on the cross; and so it will be to the end, until he shall have put all enemies under his feet. Compare <a href='B:650 12:3'>Heb 12:3</a>. Wyc., a token to whom it shall be gainsaid.


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A sword [&#961; &#959; &#956; &#966; &#945; &#953; &#945;]. Strictly, a large Thracian broadsword. Used in Setpuagint of the sword of Goliath (<a href='B:90 17:51'>1Sa 17:51</a> ). A figure of Mary's pang when her son should be nailed to the cross.


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A prophetess [&#960; &#961; &#959; &#966; &#951; &#964; &#953; &#962;]. Only here and <a href='B:730 2:20'>Rev 2:20</a>. Asher. That tribe was celebrated in tradition for the beauty of its women, and their fitness to be wedded to high priests or kings.<p/>Of great age [&#960; &#961; &#959; &#946; &#949; &#946; &#951; &#954; &#965; &#953; &#945; &#949; &#957; &#951; &#956; &#949; &#961; &#945; &#953; &#962; &#960; &#959; &#955; &#955; &#945; &#953; &#962;]. Lit., advanced in many days.


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Of about fourscore and four years [&#969; &#962; &#949; &#964; &#969; &#957; &#959; &#947; &#948; &#959; &#951; &#954; &#959; &#957; &#964; &#945; &#964; &#949; &#963; &#963; &#945; &#961; &#969; &#957;]. The A. V. might be supposed to be stating her age; but the best texts read ewv, until, instead of wv, about; and the statement refers to the time of her widowhood; a widow even for (or up to) fourscore and four years. So Rev.<p/>Served [&#955; &#945; &#964; &#961; &#949; &#965; &#959; &#965; &#963; &#945;]. The present participle, serving. Rev., worshipping. See on chapter <a href='B:490 1:74'>Luk 1:74</a>.


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Coming up [&#949; &#960; &#953; &#963; &#964; &#945; &#963; &#945;]. See on verse 9. Gave thanks [&#945; &#957; &#952; &#969; &#956; &#959; &#955; &#959; &#947; &#949; &#953; &#964; &#959;]. The verb originally means to make a mutual agreement; and the idea of reciprocity is retained in the expression "to return thanks" for something received. Compare Sept., <a href='B:230 79:13'>Psa 79:13</a>. Spake. Not a public utterance, for which the words, those that waited, etc., would be inappropriate. It was to the pious ones who were with her in the temple, waiting for the Messiah.<p/>In Jerusalem [&#949; &#957; &#953; &#949; &#961; &#959; &#965; &#963; &#945; &#955; &#951; &#956;]. All the best texts omit ejn, in. Render, as Rev., the redemption of Jerusalem. Nearly equivalent to the consolation of Israel, verse 25. Compare chapter <a href='B:490 1:68'>Luk 1:68</a>, and see <a href='B:290 40:2'>Isa 40:2</a>.


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The child grew, etc. The Jews marked the stages of a child's development by nine different terms : the new born babe (<a href='B:290 9:6'>Isa 9:6</a> ); the suckling (<a href='B:290 11:8'>Isa 11:8</a> ); the suckling beginning to ask for food (<a href='B:310 4:4'>Lam 4:4</a> ); the weaned child (<a href='B:290 28:9'>Isa 28:9</a> ); the child clinging to its mother (<a href='B:300 40:7'>Jer 40:7</a> ); the child becoming firm and strong (<a href='B:290 7:14'>Isa 7:14</a>, of the virgin mother); the youth, literally, he that shakes himself free; the ripened one, or warrior (<a href='B:290 31:8'>Isa 31:8</a> ).


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Twelve years old. At which age he was known as a son of the law, and came under obligation to observe the ordinances personally.


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Had fulfilled the days. Not necessarily the whole seven days of the festival. With the third day commenced the so called half holidays, when it was lawful to return home.


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The company [&#963; &#965; &#957; &#959; &#948; &#953; &#945;]. From sun, with, and oJdov, the way. The company that shared the journey.<p/>Went a day's journey. Before they missed him.<p/>They sought [&#945; &#957; &#949; &#950; &#951; &#964; &#959; &#965; &#957;]. From ajna, from the bottom up, and zhtew, to seek. Thus implying a thorough search : they looked for him up and down.


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Seeking him [&#945; &#957; &#945; &#950; &#951; &#964; &#959; &#965; &#957; &#964; &#949; &#962;]. All the way as they went. Force of ajna, as above.


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After three days. From the time of separation.<p/>In the temple. "We read in the Talmud that the members of the Temple - Sanhedrin, who, on ordinary days, sat as a court of appeal from the close of the morning to the time of the evening sacrifice, were wont, upon Sabbaths and feast days, to come out upon the terrace of the temple, and there to teach. In such popular instruction the utmost latitude of questioning would be given. It is in this audience, which sat upon the ground, surrounding and mingling with the doctors, and hence during, not after, the feast, that we must seek the child Jesus" (Edersheim, "Life and Times," etc., 1 247). From this, Edersheim argues that the parents set out for home before the close of the feast.<p/>Sitting. Not occupying a teacher's place, but sitting in the circle among the doctors and their hearers. See above. Compare <a href='B:510 22:3'>Act 22:3</a>.


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Understanding [&#963; &#965; &#957; &#949; &#963; &#949; &#953;]. From sunihmi, to bring together. Hence that quality of mind which combines : understanding not only of facts, but of facts in their mutual relations. See on <a href='B:480 12:33'>Mar 12:33</a>; where there is meant "the love of a well pondered and duly considered resolution which determines the whole person; the love which clearly understands itself" [&#967; &#961; &#949; &#956; &#949; &#961;].


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They were amazed [&#949; &#958; &#949; &#960; &#955; &#945; &#947; &#951; &#963; &#945; &#957;]. A very strong word; the verb meaning, literally, to strike out or drive away from; and so to drive out of one's senses. Hence in the general sense of great amazement. Amaze is to throw into a maze or labyrinth; and so is closely akin to the Greek word here, and is a faithful rendering.<p/>Son [&#964; &#949; &#954; &#957; &#959; &#957;]. Lit., child. See on <a href='B:470 1:1'>Mat 1:1</a>.<p/>Thy father. "Up to this time Joseph had been so called by the holy child himself; but from this time never" (Alford).<p/>Have sought [&#949; &#950; &#951; &#964; &#959; &#965; &#956; &#949; &#957;]. Imperfect tense : were seeking; Mary is going over in mind the process of the search.


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And he said. The first saying of Jesus which is preserved to us. Must [&#948; &#949; &#953;]. Lit., it is necessary, or it behoves. A word often used by Jesus concerning his own appointed work, and expressing both the inevitable fulfilment of the divine counsels and the absolute constraint of the principle of duty upon himself. See <a href='B:470 16:21'>Mat 16:21</a>; <a href='B:470 26:54'>Mat 26:54</a>; <a href='B:480 8:31'>Mar 8:31</a>; <a href='B:490 4:43'>Luk 4:43</a>; <a href='B:490 9:22'>Luk 9:22</a>; <a href='B:490 13:33'>Luk 13:33</a>; <a href='B:490 24:7'>Luk 24:7</a>; <a href='B:490 24:26'>Luk 24:26</a>; <a href='B:490 24:46'>Luk 24:46</a>; <a href='B:500 3:14'>Joh 3:14</a>; <a href='B:500 4:4'>Joh 4:4</a>; <a href='B:500 12:34'>Joh 12:34</a>. About my Father's business [&#949; &#957; &#964; &#959; &#953; &#962; &#964; &#959; &#965; &#960; &#945; &#964; &#961; &#959; &#962;]. Lit., in the things of my Father. The words will bear this rendering; but the Rev. is better, in my Father's house. Mary's question was not as to what her son had been doing, but as to where he had been. Jesus, in effect, answers, "Where is a child to be found but in his Father's house ?"


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The saying [&#964; &#959; &#961; &#951; &#956; &#945;]. See on chapter <a href='B:490 1:37'>Luk 1:37</a>.


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Was subject [&#951; &#957; &#965; &#960; &#959; &#964; &#945; &#963; &#963; &#959; &#956; &#949; &#957; &#959; &#962;]. The participle and finite verb, denoting habitual, continuous subjection. "Even before, he had been subject to them; but this is mentioned now, when it might seem that he could by this time have exempted himself. Not even to the angels fell such an honor as to the parents of Jesus" (Bengel). Compare <a href='B:650 1:4-8'>Heb 1:4-8</a>. Kept [&#948; &#953; &#949; &#964; &#951; &#961; &#949; &#953;]. Only here and <a href='B:510 14:29'>Act 14:29</a>. The preposition dia, through, indicated close, faithful, persistent keeping, through all the circumstances which might have weakened the impression of the events. Compare <a href='B:10 37:11'>Gen 37:11</a>.


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Stature [&#951; &#955; &#953; &#954; &#953; &#945;]. Which Rev. rightly retains. The word may be rendered age, which would be superfluous here. :<a href='B:490 3'>Luk 3:0</a><p/>CHAPTER III<p/>1 - 18. Compare <a href='B:470 3:1-12'>Mat 3:1-12</a>; <a href='B:480 1:1-8'>Mar 1:1-8</a>.


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Came [&#949; &#947; &#949; &#957; &#949; &#964; &#959;]. Lit., arose, or came to pass. John. The Synoptists intrduce him under different titles. Here, the son of Zacharias; Matthew, the Baptist; Mark, the Baptizer.


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The country about Jordan. Which both Matthew and Mark call the wilderness. See on <a href='B:470 3:1'>Mat 3:1</a>.<p/>Baptism of repentance. Wyc., penaunce.<p/>For [&#949; &#953; &#962;]. Better as Rev., unto, denoting the destination of the rite. Remission [&#945; &#966; &#949; &#963; &#953; &#957;]. See on <a href='B:660 5:15'>Jas 5:15</a>. The word occurs in Luke more frequently than in all other New Testament writers combined. Used in medical language of the relaxation of disease. Both Luke and John use the kindred verb ajfihmi, in the same sense. <a href='B:490 4:39'>Luk 4:39</a>; <a href='B:500 4:52'>Joh 4:52</a>.


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Isaiah. In this prophetic citation Mark adds to Isaiah <a href='B:460 3:1'>Mal 3:1</a>, which does not appear in either Matthew or Luke. Luke adds vv. 4, 5 of <a href='B:290 40'>Isa 40:0</a>, which do not appear in the others.<p/>Paths [&#964; &#961; &#953; &#946; &#959; &#965; &#962;]. From tribw, to rub or wear. Hence beaten tracks.


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Valley [&#966; &#945; &#961; &#945; &#947; &#958;]. Strictly, of a chasm or ravine in a mountain side. Shall be filled - brought low. In allusion to the practice of Eastern monarchs. On occasions of their progress, heralds were sent out to call on the people to clear and improve the old roads or to make new ones. "When Ibrahim Pacha proposed to visit certain places in Lebanon, the emirs and sheiks sent forth a general proclamation, somewhat in the style of Isaiah's exhortation, to all the inhabitants to assemble along the proposed route and prepare the way before him. The same was done in 1845, on a grand scale, when the Sultan visited Brusa. The stones were gathered out, the crooked places straightened, and rough ones made level and smooth. I had the benefit of these labors a few days after his majesty's visit. The exhortation 'to gather out the stones ' (<a href='B:290 61:10'>Isa 61:10</a> ) is peculiarly appropriate. These farmers do the exact reverse - gather up the stones from their fields and cast them into the highway; and it is this barbarous custom which, in many places, renders the paths uncomfortable and even dangerous" (Thomson, " Land and Book ").


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He said [&#949; &#955; &#949; &#947; &#949; &#957;] to the multitudes that came forth [&#949; &#954; &#960; &#959; &#961; &#949; &#965; &#959; &#956; &#949; &#957; &#959; &#953; &#962;]. The use of the tenses is graphic. He said, the imperfect, and came forth, the present participle; both denoting action in progress, or customary action; so that the sense is, he kept saying, or he used to say to those who were coming out, to the crowds of people which kept pouring out successively. Compare ejxeporeueto, went out, also imperfect, <a href='B:470 3:5'>Mat 3:5</a>. Luke gives the substance of the Baptist's preaching summarily.<p/>Generation [&#947; &#949; &#957; &#957; &#951; &#956; &#945; &#964; &#945;]. Lit., births. Rev., better, offspring. It has been observed that John's figurative language is altogether the language of the desert. Notice the succession of images : Brood of vipers; fruits (of repentance) the axe at the root of the tree; the slave boy loosing or bearing the sandals; the baptism of fire; the winnowing fan, the threshing floor, the garner, and the burning of the chaff.<p/>Warned [&#965; &#960; &#949; &#948; &#949; &#953; &#958; &#949; &#957;]. From upo, under, and deiknumi, to shew. Hence, literally, to shew secretly. The word implies a private or confidential hint or reminder. Compare chapter <a href='B:490 12:5'>Luk 12:5</a>; <a href='B:510 9:16'>Act 9:16</a>; <a href='B:490 20:35'>Luk 20:35</a>.


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Fruits [&#954; &#945; &#961; &#960; &#959; &#965; &#962;]. Matthew has the singular number, karpon, friut. Repentance [&#964; &#951; &#962; &#956; &#949; &#964; &#945; &#957; &#959; &#953; &#945; &#962;]. Note the article : the repentance which you profess in coming to my baptism. Rev., in margin, "your repentance." See on <a href='B:470 3:2'>Mat 3:2</a>.<p/>Begin. With the first accusing of your conscience. "He anticipates even attempt at excuse" (Bengel). Matthew has think not, indicating a delusive fancy.<p/>Father. The word stands first in the sentence, "We have Abraham to our father," and is therefore emphatic, and with reason; for it was on their descent that the answer of these Jews to John's rebuke turned : " Our father is Abraham.<p/>These stones. See on <a href='B:470 3:9'>Mat 3:9</a>.


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Asked [&#949; &#960; &#951; &#961; &#969; &#964; &#969; &#957;]. Imperfect tense, indicating the frequent repetition of these questions.<p/>Coats [&#967; &#953; &#964; &#969; &#957; &#945; &#962;]. See on <a href='B:470 5:40'>Mat 5:40</a>.


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Publicans [&#964; &#949; &#955; &#969; &#957; &#945; &#953;]. From telov, a tax, and wjneomai, to buy. The collectors of Roman imposts. The Romans farmed out the direct taxes and customs duties to capitalists, on their payment of a certain sum in publicum, into the public treasury, whence they were called publicani, publicans. Sometimes this sum, being greater than any one person could pay, was paid by a company. Under these were the submagistri, living in the provinces; and under these again the portitores, or actual custom house officers, who are referred to by the term telwnai in the New Testament. They were often chosen from the dregs of the people, and wee so notorious for their extortions that they were habitually included in the same category with harlots and sinners. "If a Jew could scarcely persuade himself that it was right to pay taxes, how much more heinous a crime must it have been in his eyes to become the questionably honest instrument for collecting them. If a publican was hated, how still more intense must have been the disgust entertained against a publican who was also a Jew" (Farrar, "Life of Christ "). The word" publican, "as a popular term of reproach, was used even by our Lord (<a href='B:470 18:17'>Mat 18:17</a> ). Even the Gentiles despised them. Farrar cites a Greek saying," All publicans are robbers. "


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Exact [&#960; &#961; &#945; &#963; &#963; &#949; &#964; &#949;]. The change of the Rev., to exhort is unfortunate. The word is used of the exaction of legal tribute, and excessive exaction is expressed by the following words : John would hardly have commanded them to extort in any case.


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Soldiers [&#963; &#964; &#961; &#945; &#964; &#949; &#965; &#959; &#956; &#949; &#957; &#959; &#953;]. Strictly, soldiers on service : hence the participle, seving as soldiers, instead of the more comprehensive term stratiwtai, soldiers by profession. Some explain it of soldiers engaged in police inspection in connection with the customs, and hence naturally associated with the publicans.<p/>What shall we do? The we in the Greek is emphatic, closing the question.<p/>Hence Rev., very aptly, and we, what must we do?<p/>Do violence [&#948; &#953; &#945; &#963; &#949; &#953; &#963; &#951; &#964; &#949;]. Only here in New Testament. Lit., to shake violently; hence to agitate or terrify; and so to extort money from one by terrifying him. The corresponding Latin word concutere is used by later writers in the same sense. Xenophon says of Socrates : "I know of his once having heard from Crito that life at Athens was a hard thing for a man who desired to mind his own business. 'For, ' said he, 'they bring actions against me, not because they are wronged by me, but because they think I would rather pay money than have any trouble '" (" Memorabilia, "2 9, 1). For this process of blackmail, seiw, to shake, was used. Thus Aristophanes (" Knights," 840) :<p/>"Thou shalt make much money by falsely accusing and frightening" [&#963; &#949; &#953; &#969; &#957; &#964; &#949; &#954; &#945; &#953; &#964; &#945; &#961; &#945; &#964; &#964; &#969; &#957;].<p/>And again (" Peace, " 639) :<p/>"And of their allies they falsely accused [&#949; &#963; &#949; &#953; &#959; &#957;] the substantial and rich" The word in this passage of Luke has the later, secondary meaning, to extort; and therefore the American Revisers rightly insist on, extort from no man by violence. It is used by medical writers, as, for instance, by Hippocrates, of shaking the palsied or benumbed limbs of a patient; or of a shaking by which the liver was relieved of an obstruction. Luke also uses two other compounds of the verb seiw : kataseiw, to beckon, <a href='B:510 12:17'>Act 12:17</a> (peculiar to Luke); and ajnaseiw, to stir up, which occurs also in <a href='B:480 14:11'>Mar 14:11</a>. Both these are also used by medical writers.<p/>Accuse any falsely [&#963; &#965; &#954; &#959; &#966; &#945; &#957; &#964; &#951; &#963; &#951; &#964; &#949;]. The common explanation of this word is based on the derivation from sukon, a fig, and fainw, to make known; hence of informing against persons who exported figs from Attica, contrary to the law, or who plundered sacred fig trees. As informers were tempted to accuse innocent persons by the reward paid for pointing out violators of the law, the verb acquired the meaning to accuse falsely. Such is the old explanation, which is now rejected by scholars, though the real explanation is merely conjectural. The fig tree was the pride of Attica, ranking with honey and olives as one of the principal products, and there is no authority for the statement that there was a time when figs were scarce, and required legal protection against export. Neither is it proven that there was a sacred kind of fig.. Rettig, in an interesting paper in the "Studien und Kritiken" (1838), explains that, as tribute in Attica was paid in kind as well as in money, and as figs represented a great deal of property, there was a temptation to make false returns of the amount of figs to the assessors; and that thus a class of informers arose who detected and reported these false returns, and received a percentage of the fine which was imposed. These were known as fig - shewers. Another writer has suggested that the reference is to one who brings figs to light by shaking the tree; and so, metaphorically, to one who makes rich men yield up the fruits of their labor or rascality by false accusation. Whatever explanation we may accept, it is evident that the word had some original connection with figs, and that it came to mean to slander or accuse falsely. From it comes our word sycophant. The sycophants as a class were encouraged at Athens, and their services were rewarded. Socrates is said by Xenophon to have advised Crito to take a sycophant into his pay, in order to thwart another who was annoying him; and this person, says Xenophon, "quickly dicovered on the part of Crito's accusers many illegal acts, and many persons who were enemies to those accusers; one of whom he summoned to a public trial, in which it would be settled what he should suffer or pay, and he would not let him off until he ceased to molest Crito and paid a sum of money besides." Demosthenes thus describes one : " He glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may suprise with misfortune and ruin, and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences....<p/>It is the bane of our city that it protects and cherishes this poisonous brood, and uses them as informers, so that even the honest man must flatter and court them, in order to be safe from their machinations. " The word occurs only here and chapters 19; 8, of Zacchaeus, the publican. The American Revisers hold to the A. V., and render neither accuse any one wrongfully, extortion being described by the previous word. Wyc., neither make ye false challenge. In the Sept. it is used in the sense of to oppress or deceive.<p/>Wages [&#959; &#968; &#969; &#957; &#953; &#959; &#953; &#962;]. From oyon, cooked meat, and later, generally, provisions. At Athens, especially, fish. Compare ojyarion, fish, <a href='B:500 21:9'>Joh 21:9</a>; <a href='B:500 21:10'>Joh 21:10</a>; <a href='B:500 21:13'>Joh 21:13</a>. Hence ojywnion is primarily provision money, and so used of supplies and pay for an army. With this understanding the use of the word at <a href='B:520 6:23'>Rom 6:23</a>, "the wages of sin," becomes highly suggestive.


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Mused [&#948; &#953; &#945; &#955; &#959; &#947; &#953; &#950; &#959; &#956; &#949; &#957; &#969; &#957;]. Better as Rev., reasoned. Compare chapter <a href='B:490 1:29'>Luk 1:29</a>; and see on <a href='B:660 2:4'>Jas 2:4</a>.


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One mightier [&#959; &#953; &#963; &#967; &#965; &#961; &#959; &#964; &#949; &#961; &#959; &#962;]. The definite article points to an expected personage. Hence better as Rev., he that is mightier.<p/>Unloose [&#955; &#965; &#963; &#945; &#953;]. So also Mark; but Matthew bastasai, to bear. See on <a href='B:470 3:11'>Mat 3:11</a>.


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Other [&#949; &#964; &#949; &#961; &#945;]. Rather, various, different.<p/>Preached [&#949; &#965; &#951; &#947; &#947; &#949; &#955; &#953; &#950; &#949; &#964; &#959;]. Rev., preserves the fuller meaning of the word according to its etymology : preached good tidings. See on Gospel, Superscription of Matthew.<p/>19, 20. Compare <a href='B:470 14:3-5'>Mat 14:3-5</a>; <a href='B:480 6:17-20'>Mar 6:17-20</a>.


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Being reproved [&#949; &#955; &#949; &#947; &#967; &#959; &#956; &#949; &#957; &#959; &#962;]. See on <a href='B:660 2:9'>Jas 2:9</a>.<p/>Evils [&#960; &#959; &#957; &#951; &#961; &#969; &#957;]. Of several words in the New Testament denoting evil, this emphasizes evil in its activity. Hence Satan is oJ ponhrov, the evil one. An evil eye (<a href='B:480 7:22'>Mar 7:22</a> ) is a mischief working eye. See on <a href='B:480 7:22'>Mar 7:22</a>. Added [&#960; &#961; &#959; &#963; &#949; &#952; &#951; &#954; &#949; &#957;]. Used by Luke twice as often as in all the rest of the New Testament. A very common medical word, used of the application of remedies to the body, as our apply, administer. So Hippocrates, "apply wet sponges to the head;" and Galen, "apply a decoction of acorns," etc.<p/>In prison. See on <a href='B:470 14:3'>Mat 14:3</a>.<p/>21 - 23. Compare <a href='B:470 3:13-17'>Mat 3:13-17</a>; <a href='B:480 1:9-11'>Mar 1:9-11</a>.


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Was opened [&#945; &#957; &#949; &#969; &#967; &#952; &#951; &#957; &#945; &#953;]. So Matthew, but Mark scizomenouv, rent.


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The Holy Ghost. Better, Spirit. Matthew has the Spirit of God : Mark, the Spirit.<p/>In a bodily shape. Peculiar to Luke.<p/>Thou art my beloved son. Lit., Thou art my son, the beloved. So Mark. But Matthew, This is my son, the beloved.


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Began to be about thirty years of age [&#951; &#957; &#945; &#961; &#967; &#959; &#956; &#949; &#957; &#959; &#962; &#969; &#963; &#949; &#953; &#949; &#964; &#969; &#957; &#964; &#961; &#953; &#945; &#954; &#959; &#957; &#964; &#945;]. Peculiar to Luke. A. V. is wrong. It should be as Rev., when he began (to teach) was about thirty years of age. :<a href='B:490 4'>Luk 4:0</a><p/>CHAPTER IV<p/>1 - 13. Compare <a href='B:470 4:1-11'>Mat 4:1-11</a>; <a href='B:480 1:12-13'>Mar 1:12-13</a>.


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Was led. So Matthew. Mark says, " The Spirit driveth, [&#949; &#954; &#946; &#945; &#955; &#955; &#949; &#953;] or thrusteth him forth.<p/>By the Spirit [&#949; &#957; &#964; &#969; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953;]. The American Revisers render in the spirit, indicating the sphere rather than the impulse of his action. Into the wilderness. The A. V. has followed the reading eijv, into. The proper reading is ejn, in. He was not only impelled into the wilderness, but guided in the wilderness by the Spirit.<p/>Forty days. This should be joined with the preceding words, indicating the duration of his stay in the wilderness, not of his temptation, as A. V., being forty days tempted. Read as Rev., in the wilderness during forty days. The devil. See on <a href='B:470 4:1'>Mat 4:1</a>.<p/>He did eat nothing. Mark does not mention the fast. Matthew uses the word nhsteusav, having fasted, which, throughout the New Testament, is used of abstinence for religious purposes; a ritual act accompanying seasons of prayer.


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This stone. Matthew, these stones.<p/>Bread [&#945; &#961; &#964; &#959; &#962;]. Lit., a loaf. See on <a href='B:470 4:3'>Mat 4:3</a>. Matthew has the plural loaves.


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It is written. See on <a href='B:470 4:4'>Mat 4:4</a>.<p/>By bread [&#949; &#960; &#945; &#961; &#964; &#969;]. Lit., "on bread," implying dependence. Compare, by every word (ejpi panti rJhmati, <a href='B:470 4:4'>Mat 4:4</a> ).


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The world. See on chapter <a href='B:490 2:1'>Luk 2:1</a>.<p/>In a moment of time [&#949; &#957; &#963; &#964; &#953; &#947; &#956; &#951; &#967; &#961; &#959; &#957; &#959; &#965;]. Peculiar to Luke. Stigmh is literally a mark made by a pointed instrument, a dot : hence a point of time. Only here in New Testament. Comapre stigmata, brand - marks, <a href='B:550 6:17'>Gal 6:17</a>. Tynd., in the twinkling of an eye.


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Note the emphatic position of the pronouns : "To thee will I give - for to me it hath been delivered : thou, therefore, if thou wilt worship," etc. Luke, in his narrative, enlarges upon Matthew. Compare <a href='B:470 4:9'>Mat 4:9</a>.


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He brought [&#951; &#947; &#945; &#947; &#949; &#957;]. Rev., led. See on paralambanei, taketh, <a href='B:470 4:5'>Mat 4:5</a>.<p/>Pinnacle of the temple. See on <a href='B:470 4:5'>Mat 4:5</a>.<p/>Down from hence. Matthew has down only.


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To keep [&#948; &#953; &#945; &#966; &#965; &#955; &#945; &#958; &#945; &#953;]. Only here in New Testament. Better as Rev., guard. See on <a href='B:670 1:4'>1Pe 1:4</a>. The preposition implies close, careful guarding. The phrase, to guard thee, is wanting in Matthew.


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In their hands [&#949; &#960; &#953; &#967; &#949; &#953; &#961; &#969; &#957;]. Rev., correctly, on. See on <a href='B:470 4:6'>Mat 4:6</a>.


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It is said. For Matthew's it is written, <a href='B:470 4:7'>Mat 4:7</a>. Luke omits Matthew's again. See <a href='B:470 4:7'>Mat 4:7</a>.


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Had ended all the temptation. Peculiar to Luke. The verb suntelesav, from sun, together, and telew, to accomplish, means to bring to one end together; hence to bring to an end utterly. Better therefore as Rev., completed. The temptations formed a complete cycle, so that it could afterward be said of Jesus that "he was in all points tried like as we are" (<a href='B:650 4:15'>Heb 4:15</a> ).<p/>All the temptation [&#960; &#945; &#957; &#964; &#945; &#960; &#949; &#953; &#961; &#945; &#963; &#956; &#959; &#957;]. Incorrect, Rev., rightly, every temptation. So Wyc., Every temptation ended.<p/>For a season [&#945; &#967; &#961; &#953; &#954; &#945; &#953; &#961; &#959; &#965;]. Peculiar to Luke. More strictly, until a convenient time; since Satan meant to assail him again, as he did in the person of Peter (<a href='B:480 8:33'>Mar 8:33</a> ); by the Pharisees (<a href='B:500 8:40'>Joh 8:40</a> sq.); and at Gethsemane. See chapter <a href='B:490 22:53'>Luk 22:53</a>.


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He taught [&#945; &#965; &#964; &#959; &#962; &#949; &#948; &#953; &#948; &#945; &#963; &#954; &#949; &#957;]. Lit., "he himself taught," verifying the favorable reports about himself in person. The imperfect tense denotes a course of teaching.<p/>16 - 31. Peculiar to Luke.


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Nazareth. With the article; that Nazareth where he had been brought up.<p/>Stood up. Not as a sign that he wished to expound, but being summoned by the superintendent of the synagogue.<p/>To read [&#945; &#957; &#945; &#947; &#957; &#969; &#957; &#945; &#953;]. Usually in New Testament of public reading. 7 After the liturgical services which introduced the worship of the synagogue, the "minister" took a roll of the law from the ark, removed its case and wrappings, and then called upon some one to read. On the Sabbaths, at least seven persons were called on successively to read portions of the law, none of them consisting of less than three verses. After the law followed a section from the prophets, which was succeeded immediately by a discourse. It was this section which Jesus read and expounded. See <a href='B:510 13:15'>Act 13:15</a>; <a href='B:160 8:5'>Neh 8:5</a>; <a href='B:160 8:8'>Neh 8:8</a>. For a detailed account of the synagogue - worship, see Edersheim, "Life and Times of Jesus," 1, 430 sq.


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The book [&#946; &#953; &#946; &#955; &#953; &#959; &#957;]. A diminutive of biblov, the inner bark of the papyrus, used for writing. Hence, a roll. The word is also used to denote a division of a work, and is therefore appropriate here to mark the writings of a single prophet as related to the whole body of the prophetic writings. Opened [&#945; &#957; &#945; &#960; &#964; &#965; &#958; &#945; &#962;]. Lit., unrolled. Both this and the simple verb ptussw, to close, (verse 30), occure only once in the New Testament. The former word was used in medical language of the opening out of various parts of the body, and the latter of the rolling up of bandages. The use of these terms by Luke the physician is the more significant from the fact that elsewhere in the New Testament ajnoigw, is used for the opening of a book (<a href='B:730 5:2-5'>Rev 5:2-5</a>; <a href='B:730 10:2'>Rev 10:2</a>; <a href='B:730 10:8'>Rev 10:8</a>; <a href='B:730 20:12'>Rev 20:12</a> ) and eijlissw, for rolling it up (<a href='B:730 6:14'>Rev 6:14</a> ).<p/>Found. As if by chance : reading at the place where the roll opened of itself, and trusting to divine guidance.<p/>Was written [&#951; &#957; &#947; &#949; &#947; &#961; &#945; &#956; &#956; &#949; &#957; &#959; &#957;]. Lit., was having been written; i e., stood written.


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Anointed. See on Christ, <a href='B:470 1:1'>Mat 1:1</a>.<p/>To preach good tidings. See on Gospel, Superscription of Matthew.<p/>To the poor [&#960; &#964; &#969; &#967; &#959; &#953; &#962;]. See on <a href='B:470 5:3'>Mat 5:3</a>.<p/>To heal the broken hearted. The best texts omit. So Rev.<p/>To preach [&#954; &#951; &#961; &#965; &#958; &#945; &#953;]. Better as Rev., proclaim, as a herald. See on <a href='B:680 2:5'>2Pe 2:5</a>.<p/>To the captives [&#945; &#953; &#967; &#956; &#945; &#955; &#969; &#964; &#959; &#953; &#962;]. From aijcmh, a spear point, and aJliskomai, to be taken or conquered. Hence, properly, of prisoners of war. Compare <a href='B:290 42:7'>Isa 42:7</a> : "To bring out captives from the prison, and those who sit in darkness from the house of restraint." The allusion is to Israel, both as captive exiles and as prisoners of Satan in spiritual bondage. Wyc. has caytifs, which formerly signified captives.<p/>To set at liberty [&#945; &#960; &#959; &#963; &#964; &#949; &#953; &#955; &#945; &#953;]. Lit., to send away in discharge. Inserted from the Sept. of <a href='B:290 58:6'>Isa 58:6</a>. See on chapter <a href='B:490 3:3'>Luk 3:3</a>, and <a href='B:660 5:15'>Jas 5:15</a>. Them that are bruised [&#964; &#949; &#952; &#961; &#945; &#965; &#963; &#956; &#949; &#957; &#959; &#965; &#962;]. Lit., broken in pieces. Only here in New Testament. Wyc., to deliver broken men into remission. The same Hebrew word is used in <a href='B:290 42:3'>Isa 42:3</a>. "a crushed seed shall he not break," which the Septuagint translates by teqlasmenon, a word which does not occur in the New Testament. In the citation of this latter passage (<a href='B:470 12:20'>Mat 12:20</a>, on which see) the word for bruised is suntribw, which the Septuagint uses for break.


text:
To preach (Rev., proclaim). the acceptable year of the Lord. As on the first day of the year of Jubilee, when the priests went through the land proclaiming, with sound of trumpet, the blessings of the opening year (<a href='B:30 25:8-17'>Lev 25:8-17</a> ). Note verse 10, where liberty is to be proclaimed to all in that year. Wyc., the year of the Lord pleasant. A literal interpretation of the word year gave rise among some of the Christian fathers to the theory that our Lord's ministry lasted but a single year.


text:
He closed [&#960; &#964; &#965; &#958; &#945; &#962;]. See on verse 17.<p/>Minister [&#965; &#960; &#951; &#961; &#949; &#964; &#951;]. See on <a href='B:470 5:25'>Mat 5:25</a>. Lit., as Rev., attendant.<p/>Minister is likely to be misunderstood as referring to the president of the congregation, who, as the teaching elder, would have addressed the people if Jesus had not done so. It means the attendant who had charge of the sacred rolls. He was a salaried officer, a kind of chapel - clerk.<p/>Sat down. As about to teach; that being the habitual position of a Jewish teacher.<p/>Were fastened [&#951; &#963; &#945; &#957; &#945; &#964; &#949; &#957; &#953; &#950; &#959; &#957; &#964; &#949; &#962;]. The participle and finite verb denoting continuous, steadfast attention. The verb, from teinw, to stretch, denotes fixed attention. Indeed, the word attention itself, etymologically considered, conveys the same idea.


text:
Bare him witness. Compare verse 14. They confirmed the reports which had been circulated about him. Note the imperfect tense. There was a continuous stream of admiring comment. Similarly, were wondering. At the gracious words [&#955; &#959; &#947; &#959; &#953; &#962; &#964; &#951; &#962; &#967; &#945; &#961; &#953; &#964; &#959; &#962;]. Literally and correctly, as Rev., words of grace. See on chapter <a href='B:490 1:30'>Luk 1:30</a>.<p/>Is not [&#959; &#965; &#967; &#953;]. Expecting an affirmative answer.


text:
Surely [&#960; &#945; &#957; &#964; &#969; &#962;]. Lit., by all means. Rev., doubtless.<p/>Proverb [&#960; &#945; &#961; &#945; &#946; &#959; &#955; &#951; &#957;]. Rev., parable. See on <a href='B:470 13:3'>Mat 13:3</a>. Wyc., likeness.<p/>Physician, heal thyself. A saying which Luke alone records, and which would forcibly appeal to him as a physician. Galen speaks of a physician who should have cured himself before he attempted to attend patients. The same appeal was addressed to Christ on the cross (<a href='B:470 27:40'>Mat 27:40</a>; <a href='B:470 27:42'>Mat 27:42</a> ).


text:
A great famine was throughout all the land [&#949; &#947; &#949; &#957; &#949; &#964; &#959; &#955; &#953; &#956; &#959; &#962; &#956; &#949; &#947; &#945; &#962; &#949; &#960; &#953; &#960; &#945; &#963; &#945; &#957; &#964; &#951; &#957; &#947; &#951; &#957;]. More literally and correctly, as Rev., there came (or arose) a great famine over all the land.


text:
Lepers. Wyc., renders meselis, the middle English word for a leper, and derived from misellus, a diminutive of the Latin miser, wretched.


text:
The brow [&#959; &#966; &#961; &#965; &#959; &#962;]. Only here in New Testament. Wyc., cope, which is originally cap or hood. The word is used in medical language both of the eyebrows and of other projections of the body. It would naturally occur to a physician, especially since the same epithets were applied to the appearance of the eyebrows in certain diseases as were appplied to hills. Thus Hippocrates, describing a deadly fever, says, "The eyebrows in elephantiasis, depicts them as problhtev, projecting, and ojcqwdeiv, like mounds. Stanley says :" Most readers probably from these words imagine a town built on the summit of a mountain, from which summit the intended precipitation was to take place. This is not the situation of Nazareth; yet its position is still in accordance with the narrative. It is built upon, that is, on the side of a mountain, but the brow is not beneath, but over the town, and such a cliff as is here implied is found in the abrupt face of a limestone rock about thirty or forty feet high, overhanging the Maronite convent at the southwest corner of the town " (" Sinai and Palestine ").<p/>Cast him down headlong [&#954; &#945; &#964; &#945; &#954; &#961; &#951; &#956; &#957; &#953; &#963; &#945; &#953;]. Only here in New Testament, and in the Septuagint only in <a href='B:140 25:12'>2Ch 25:12</a>.<p/>31 - 37. Compare <a href='B:480 1:21-28'>Mar 1:21-28</a>.


text:
Taught [&#951; &#957; &#948; &#953; &#948; &#945; &#963; &#954; &#969; &#957;]. Correctly, as Rev., was teaching. The finite verb and participle denoting continuance.<p/>On the Sabbath - days [&#964; &#959; &#953; &#962; &#963; &#945; &#946; &#946; &#945; &#963; &#953; &#957;]. Rev., day. The word is often used in the plural form for the single day, as in verse 16; probably after the analogy of plural names of festivals, as ta azuma, the feast of unleavened bread; ta genesia, the birthday; or perhaps following the Aramaic plural.


text:
They were astonished [&#949; &#958; &#949; &#960; &#955; &#951; &#963; &#963; &#959; &#957; &#964; &#959;]. See on <a href='B:470 7:28'>Mat 7:28</a>.


text:
A spirit of an unclean devil. Where the rendering should be demon. This is the only case in which Luke adds to that word the epithet unclean.


text:
What have we to do with thee [&#964; &#953; &#951; &#956; &#953; &#957; &#954; &#945; &#953; &#963; &#959; &#953;] ? Lit., what is there to us and to thee? i e., what have we in common? So Wyc.


text:
Hold thy peace [&#966; &#953; &#956; &#969; &#952; &#951; &#964; &#953;]. Lit., be muzzled or gagged. See on <a href='B:470 22:12'>Mat 22:12</a>.<p/>Had thrown [&#961; &#953; &#968; &#945; &#957;]. Used in connection with disease by Luke only, and only here. In medical language, of convulsions, fits, etc.<p/>Hurt him not [&#956; &#951; &#948; &#949; &#957; &#946; &#955; &#945; &#968; &#945; &#957; &#945; &#965; &#964; &#959; &#957;]. Lit., in no possible way. Mark omits this detail, which a physician would be careful to note. Blaptein, to injure, occurs but twice in New Testament - here and <a href='B:480 16:18'>Mar 16:18</a>. It is common in medical language, opposed to wjfelein, to benefit, as of medicines or diet hurting or benefiting.


text:
They were all amazed [&#949; &#947; &#949; &#957; &#949; &#964; &#959; &#952; &#945; &#956; &#946; &#959; &#962; &#949; &#960; &#953; &#960; &#945; &#957; &#964; &#945; &#962;]. Lit., as Rev., amazement came upon all. Qambov, amazement, is used by Luke only. The kindred verb, qambeomai, to be amazed, occurs only once in Luke (<a href='B:510 9:6'>Act 9:6</a> ), and three times in Mark; while Mark alone has the strong compound ejkqambew, to be greatly amazed (<a href='B:480 9:15'>Mar 9:15</a> ).


text:
The fame [&#951; &#967; &#959; &#962;]. Lit., noise. Rev., rumor. Only here, chapter <a href='B:490 21:25'>Luk 21:25</a>, where the correct reading is hcouv, the roaring, and <a href='B:510 2:2'>Act 2:2</a>.<a href='B:650 12:19'>Heb 12:19</a> is a quotation from the Septuagint. It is the word used in <a href='B:510 2:2'>Act 2:2</a> of the mighty rushing wind at Pentecost. Mark uses ajkoh, in its earlier sense of a report. The same word occurs in Luke, but always in the sense in which medical writers employed it - hearing or the ears. See chapter <a href='B:490 7:1'>Luk 7:1</a>; <a href='B:510 17:20'>Act 17:20</a>; <a href='B:510 28:26'>Act 28:26</a>. Hcov was the medical tem for sound in the ears or head. Hippocrates uses both words together : " the ears [&#945; &#954; &#959; &#945; &#953;] are full of sound [&#951; &#967; &#959; &#965;]; ' and Aretaeus of the noise of the sea, as <a href='B:490 21:25'>Luk 21:25</a>.<p/>38 - 41. Compare <a href='B:470 8:14-17'>Mat 8:14-17</a>; <a href='B:480 1:29-34'>Mar 1:29-34</a>.


text:
Taken [&#963; &#965; &#957; &#949; &#967; &#959; &#956; &#949; &#957; &#951;]. Rev., holden. So Wyc. See on <a href='B:470 4:24'>Mat 4:24</a>. The word is used nine times by Luke, and only three times elsewhere. Paul uses it of the constraining of Christ's love (<a href='B:540 5:14'>2Co 5:14</a> ), and of being in a strait (<a href='B:570 1:23'>Phi 1:23</a> ). In <a href='B:510 28:8'>Act 28:8</a>, it is joined with fever, as here, and is a common medical term in the same sense.<p/>A great fever [&#960; &#965; &#961; &#949; &#964; &#969; &#956; &#949; &#947; &#945; &#955; &#969;]. Another mark of the physician. The epithet great is peculiar to Luke. The ancient physicians distinguished fevers into great and small.


text:
When the sun was setting. The people brought their sick at that hour, not only because of the coolness, but because it was the end of the Sabbath, and carrying a sick person was regarded as work. See <a href='B:500 5:10'>Joh 5:10</a>. Diseases [&#957; &#959; &#963; &#959; &#953; &#962;]. See on <a href='B:470 4:23'>Mat 4:23</a>. Wyc., Sick men with divers languishings.<p/>Laid his hands on. Peculiar to Luke.<p/>Everyone. "Implying the solicitude and indefatigableness of this miraculous ministry of love" (Meyer).


text:
Crying out [&#954; &#961; &#945; &#965; &#947; &#945; &#950; &#959; &#957; &#964; &#945;]. The inarticulate demoniac scream.<p/>Saying. The articulate utterance.<p/>Hobart (" Medical Language of St. Luke ") remarks that the medical bias of Luke may be seen from the words he abstains from using as well as from those he does use in respect of disease. Thus he never uses malakia for sickness, as Matthew does (iv. 23; 9 35; <a href='B:470 10:1'>Mat 10:1</a> ), since this word is never so used in medical language, but is confined to the meaning of delicacy, effeminacy. So, too, he never uses basanizein, to torment, of sickness, as Matthew does (viii. 6), as it is never so used in medical language, the word there meaning to examine some part of the body or some medical question.<p/>42 - 44. Compare <a href='B:480 1:35-39'>Mar 1:35-39</a>.


text:
Sought after [&#949; &#960; &#949; &#950; &#951; &#964; &#959; &#965; &#957;]. Imperfect tense : were seeking.<p/>Came unto him [&#951; &#955; &#952; &#959; &#957; &#949; &#969; &#962; &#945; &#965; &#964; &#959; &#965;]. Stronger than came to; for ewv is even up to, showing that they did not discontinue their search until they found him. Mark's narrative here is fuller and more graphic. :<a href='B:490 5'>Luk 5:0</a><p/>CHAPTER V<p/>1 - 11. Compare <a href='B:470 4:18-22'>Mat 4:18-22</a>; <a href='B:480 1:16-20'>Mar 1:16-20</a>.


text:
Pressed [&#949; &#960; &#953; &#954; &#949; &#953; &#963; &#952; &#945; &#953;]. Lit., were laid upon.<p/>To hear. The A. V. is correct according to the reading tou ajkouein, which it follows. The true reading is kai ajkouein, and heard. So Rev.<p/>He stood [&#945; &#965; &#964; &#959; &#962; &#951; &#957; &#949; &#963; &#964; &#969; &#962;]. The pronoun distinguishes him from the crowd which pressed upon him : he on his part stood. Render the participle and finite verb as Rev., was standing.<p/>Lake [&#955; &#953; &#956; &#957; &#951; &#957;]. An illustration of the more classical style of Luke as compared with Matthew and Mark. They and John also use qalassa, sea. See on <a href='B:470 4:18'>Mat 4:18</a>.


text:
Ships [&#960; &#955; &#959; &#953; &#945;]. Used of vessels in general. Some texts read ploiapia, a diminutive form, meaning little boats.<p/>Were washing. From the sand and pebbles accumulated during the night's work. Luke uses four different words for washing or cleansing : plunw, here, see also <a href='B:730 7:14'>Rev 7:14</a>; ajpomassw, of wiping the dust from the feet, only at chapter <a href='B:490 10:11'>Luk 10:11</a>; ejkmassw, of the woman wiping Christ's feet with her hair, chapter <a href='B:490 7:38'>Luk 7:38</a>; <a href='B:490 7:44'>Luk 7:44</a>; ajpolouw, of washing away sins, <a href='B:510 22:16'>Act 22:16</a>; louw, of washing the prisoners ' stripes and the body of Dorcas, <a href='B:510 16:33'>Act 16:33</a>; <a href='B:510 9:37'>Act 9:37</a>. The reading ajpoplunw is rejected by the best texts, so that ajpomassw is the only one peculiar to Luke. All the words were common in medical language.


text:
Thrust out [&#949; &#960; &#945; &#957; &#945; &#947; &#945; &#947; &#949; &#953; &#957;]. Rev., put out. The special nautical word for putting out to sea.<p/>Taught [&#949; &#948; &#959; &#948; &#945; &#963; &#954; &#949; &#957;]. The imperfect. He continued the teaching he had begun on the shore.


text:
Launch out. Rev., put out. The singular number, addressed to Peter as master of the craft.<p/>Let down [&#967; &#945; &#955; &#945; &#963; &#945; &#964; &#949;]. The plural, addressed to the whole of the boat's crew. Originally, to slacken or loosen, as a bow - string or the reins of horses; hence to let sink as a net. Also of unbarring a door. Metaphorically, to be indulgent, to pardon. The word occurs in the New Testament seven times, and five of these in Luke. He uses it of letting down Paul in a basket at Damascus (<a href='B:510 9:25'>Act 9:25</a> ); of striking a ship's sails, and of letting down a boat into the sea (<a href='B:510 27:17'>Act 27:17</a>; <a href='B:510 27:30'>Act 27:30</a> ). Matthew, Mark, and John use ballw or ajmfiballw, for casting a net (<a href='B:470 4:18'>Mat 4:18</a>; <a href='B:470 13:47'>Mat 13:47</a>; <a href='B:480 1:16'>Mar 1:16</a>; <a href='B:500 21:6'>Joh 21:6</a> ), which appears also in the compound noun for a casting net (amfiblhstron, see on <a href='B:470 4:18'>Mat 4:18</a> ). The word used by Luke was in common use in medical writings, to denote relaxation of the limbs; loosening of bandages; abatement of sickness; letting herbs down into a vessel to be steeped.


text:
Master [&#949; &#960; &#953; &#963; &#964; &#945; &#964; &#945;]. Used by Luke only, and always with reference to Jesus. He never uses Rabbi, as John especially. Wyc., commander.<p/>Toiled [&#954; &#959; &#960; &#953; &#945; &#963; &#945; &#957; &#964; &#949; &#962;]. From korov, suffering, weariness; and therefore indicating exhausting toil.<p/>At thy word [&#949; &#960; &#953;]. Relying on : on the ground of.<p/>The net [&#948; &#953; &#954; &#964; &#965; &#959; &#957;]. A general term for a net, whether for fish or fowl. See on <a href='B:470 4:18'>Mat 4:18</a>. Some, as Rev., read ta diktua, the nets.<p/>Brake [&#948; &#953; &#949; &#961; &#961; &#951; &#947; &#957; &#965; &#964; &#959;]. Some texts read dierhsseto, from the later form of the verb. The difference is unimportant. The A. V. fails to give the force of the imperfect, were breaking, as Rev.; or even better, possible, began to break. Trench suggests were at the point to break. The word occurs also at chapter <a href='B:490 8:29'>Luk 8:29</a>; <a href='B:510 14:14'>Act 14:14</a>, and only twice beside in the New Testament. Luke alone uses the two compounds perirjrJhgnumi, of rending off clothes (<a href='B:510 16:22'>Act 16:22</a> ), and prosrhgnumi, to beat violently (chapter <a href='B:490 6:48'>Luk 6:48</a>; <a href='B:490 6:49'>Luk 6:49</a> ). See on those passages. All the words occure in medical writings.


text:
They beckoned [&#954; &#945; &#964; &#949; &#957; &#949; &#965; &#963; &#945; &#957;]. The word originally means to nod assent, and so, generally, to make a sign. They made signs because of the distance of the other boat; hardly, as has been suggested, because they were too much amazed to speak.<p/>Help [&#963; &#965; &#955; &#955; &#945; &#946; &#949; &#963; &#952; &#945; &#953;]. Lit., take hold with. Compare <a href='B:570 4:3'>Phi 4:3</a>. Began to sink [&#946; &#965; &#952; &#953; &#950; &#969; &#963; &#952; &#945; &#953;]. Only here and <a href='B:610 6:9'>1Ti 6:9</a>, of drowning men in destruction. From buqov, the depth. Wyc., thy were almost drenched.


text:
Fell down at Jesus ' knees. Compare Sophocles, "Oedipus at Colonus," 1605 :<p/>"Zeus from the dark depths thundered, and the girls Heard it, and shuddering, at their father's knees Falling, they wept."


text:
He was astonished [&#952; &#945; &#956; &#946; &#959; &#962; &#960; &#949; &#961; &#953; &#949; &#963; &#967; &#949; &#957; &#945; &#965; &#964; &#959; &#957;]. Lit., amazement encompassed him. See on <a href='B:670 2:6'>1Pe 2:6</a>.<p/>The draught [&#964; &#951; &#945; &#947; &#961; &#945;]. The word is used both of the act of catching and of that which is caught. In verse 4 it has the former sense : "let down your net for catching :" here, the latter, the catch or haul.


text:
Partners [&#954; &#959; &#953; &#957; &#969; &#957; &#959; &#953;]. In verse 7 the word rendered partners is metocoi; from meta, with, and ecw, to have. The word here denotes a closer association, a common interest. The kindred noun, koinwnia, fellowship, is used of the fellowship of believers with Christ (<a href='B:530 1:9'>1Co 1:9</a> ); the communion of the body and blood of Christ (<a href='B:530 10:16'>1Co 10:16</a> ); the communion of the Holy Ghost (<a href='B:540 13:14'>2Co 13:14</a> ). The persons referred to in verse 7 might have been only hired workmen (<a href='B:480 1:20'>Mar 1:20</a> ), temporarily associated with the principals.<p/>Thou shalt catch [&#949; &#963; &#951; &#950; &#969; &#947; &#961; &#969; &#957;]. Lit., thou shalt be catching, the participle and finite verb denoting that this is to be his habitual calling. Both Matthew and Mark make the promise to be addressed to Peter and his companions; Luke to Peter alone. The verb zwgrew, to catch, is compounded of zwov, living, and ajgreuw, to catch or take. Hence, lit., to take alive : in war, to take captive, instead of killing. Thus Homer, when Menelaus threatens the prostate Adrastus :<p/>"Adrastus clasped the warrior's knees and said, O son of Atreus, take me prisoner" [&#950; &#969; &#947; &#961; &#949; &#953;].<p/>Iliad, 6, 45, 6; compare Iliad, 5, 378.<p/>So Herodotus : "The Persians took Sardis, and captured Croesus himself alive" [&#949; &#950; &#969; &#947; &#961; &#951; &#963; &#945; &#957;]. - 1 86. There is certainly a reason for the use of this term, as indicating that Christ's ministers are called to win men to life. Compare <a href='B:620 2:26'>2Ti 2:26</a>, where, according to the best supported rendering, the servant of God is represented as taking men alive out of the power of Satan, to be preserved unto the will of God; i e., as instruments of his will (compare A. V. and Rev.). The word thus contains in itself an answer to the sneering remark of the Apostate Julian, that Christ aptly termed his apostles fishers; "for, as the fisherman draws out the fish from waters where they were free and happy, to an element in which they cannot breathe, but must presently perish, so did these."<p/>12 - 16. Compare <a href='B:470 8:2-4'>Mat 8:2-4</a>; <a href='B:480 1:40-45'>Mar 1:40-45</a>.


text:
Full of leprosy. Matthew and Mark have simply a leper. The expression, full of leprosy, seems to be used here with professional accuracy. Leprosy was known among physicians under three forms : th dull white, the clear white, and the black. Luke means to describe an aggravated case. The word full in this connection is often used by medical writers, as, full of disease; the veins full of blood; the ears full of roaring. Make me clean [&#954; &#945; &#952; &#945; &#961; &#953; &#963; &#945; &#953;]. All three evangelists say cleanse instead of heal, because of the notion of uncleanness which specially attached to this malady.


text:
I will [&#952; &#949; &#955; &#969;]. See on <a href='B:470 1:19'>Mat 1:19</a>.<p/>Be thou clean [&#954; &#945; &#952; &#945; &#961; &#953; &#963; &#952; &#951; &#964; &#953;]. Rev., more accurately, gives the force of the passive voice, be thou made clean.


text:
He charged [&#960; &#945; &#961; &#951; &#947; &#947; &#949; &#953; &#955; &#949; &#957;]. A strong word, often, of military orders. Aristotle uses it of a physician : to prescribe. Mark has ejmbrimhsamenov, strictly or sternly charged. See on <a href='B:480 1:43'>Mar 1:43</a>.<p/>No one [&#956; &#951; &#948; &#949; &#957; &#953;]. The conditional negative : no one that he might chance to meet.<p/>Go, shew thyself. A lively change from the narrative to direct address.


text:
Went abroad [&#948; &#953; &#951; &#961; &#967; &#949; &#964; &#959;]. Dia, throughout the region. Wyc., the word walked about.<p/>Came together [&#963; &#965; &#957; &#951; &#961; &#967; &#959; &#957; &#964; &#959;] Imperfect. Kept coming together, or were coming.<p/>To be healed [&#952; &#949; &#961; &#945; &#960; &#949; &#965; &#949; &#963; &#952; &#945; &#953;]. Originally, to be an attendant, to do service; and therefore of a physician, to attend upon, or treat medically. In classical writers it has also the meaning to heal, as undoubtedly in the New Testament, and in Luke (xiii. 14; <a href='B:510 4:14'>Act 4:14</a>, etc.). See on <a href='B:470 8:7'>Mat 8:7</a>, and compare ijaomai, to heal, in verse 17.<p/>Infirmities [&#945; &#963; &#952; &#949; &#957; &#949; &#953; &#969; &#957;]. A strictly literal rendering; aj, not, and sqenov, strength, exactly answering to the Latin in, not, and firmus, strong.


text:
Withdrew [&#951; &#957; &#965; &#960; &#959; &#967; &#969; &#961; &#969; &#957;]. The participle with the imperfect of the finite verb denoting something in progress, and thus corresponding to the imperfect in verse 15. The multitudes were coming together, but he was engaged in retirement and prayer, so that he was inaccessible. The word occurs only in Luke, the usual New Testament word for withdraw being ajnacwrew. See <a href='B:470 2:12'>Mat 2:12</a>; <a href='B:470 12:15'>Mat 12:15</a>; <a href='B:480 3:7'>Mar 3:7</a>.<p/>17 - 26. Compare <a href='B:480 2:1-12'>Mar 2:1-12</a>.


text:
He was teaching. The pronoun has a slightly emphatic force : he as distinguished from the Pharisees and teachers of the law.<p/>Doctors of the law [&#957; &#959; &#956; &#959; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#959; &#953;]. Only in Luke and <a href='B:610 1:7'>1Ti 1:7</a>. Luke often uses nomikov, conversant with the law, but in the other word the element of teaching is emphasized, probably in intentional contrast with Christ's teaching.<p/>Judaea and Jerusalem. The Rabbinical writers divided Judaea proper into three parts - mountain, sea - shore, and valley - Jerusalem being regarded as a separate district. "Only one intimately acquainted with the state of matters at the time, would, with the Rabbis, have distinguished Jerusalem as a district separate from all the rest of Judaea, as Luke markedly does on several occasions (<a href='B:510 1:8'>Act 1:8</a>; <a href='B:510 10:39'>Act 10:39</a> ) : (Edersheim," Jewish Social Life ").<p/>Was present to heal them. The A. V. follows the reading, aujtouv, them; i e., the sufferers who were present, referring back to verse 15. The best texts, however, read aujton, him, referring to Christ, and meaning was present that he should heal; i e., in aid of his healing. So Rev.


text:
Taken with a palsy [&#960; &#945; &#961; &#945; &#955; &#949; &#955; &#965; &#956; &#949; &#957; &#959; &#962;]. Rev., more neatly, palsied.<p/>Whenever Luke mentions this disease, he uses the verb and not the adjective paralutikov, paralytic (as <a href='B:470 4:24'>Mat 4:24</a>; <a href='B:470 8:6'>Mat 8:6</a>; <a href='B:480 2:3-10'>Mar 2:3-10</a>; compare <a href='B:510 8:7'>Act 8:7</a>; <a href='B:510 9:33'>Act 9:33</a> ); his usage in this respect being in strict accord with that of medical writers.


text:
Tiles. Wyc., has sclattis, slates.<p/>Couch [&#954; &#955; &#953; &#957; &#953; &#948; &#953; &#969;]. Luke uses four words for the beds of the sick : klinh, as verse 18, the general word for a bed or couch; krabbatov (<a href='B:510 5:15'>Act 5:15</a>; <a href='B:510 9:33'>Act 9:33</a> ), a rude pallet (see on <a href='B:480 2:4'>Mar 2:4</a> ); klinidion, a small couch or litter, as here, a couch so light that a woman could lift and carry it away. Thus, in the "Lysistrata" of Aristophanes, 916, Myrrine says : "Come now, let me carry our couch" [&#954; &#955; &#953; &#957; &#953; &#948; &#953; &#959; &#957;]. The fourth term, klinarion (<a href='B:510 5:15'>Act 5:15</a> ), cannot be accurately distinguished from the last. The last two are peculiar to Luke.<p/>Into the midst before Jesus. See on <a href='B:480 2:4'>Mar 2:4</a>.


text:
To reason. See on <a href='B:480 2:6'>Mar 2:6</a>. The words who is this that speaketh blasphemy, form an iambic verse in the Greek.


text:
Unto thee [&#963; &#959; &#953;]. Standing first for emphasis. Luke emphasizes the direct address to the man : unto thee I say, in contrast with the apparently less direct, thy sins be forgiven thee. In Jesus ' mind the connection was assumed; now he brings out the personal side of the connection. In forgiving the man's sins he had healed him radically. The command to rise and walk was of the same piece.


text:
They were all amazed [&#949; &#954; &#963; &#964; &#945; &#963; &#953; &#962; &#949; &#955; &#945; &#946; &#949; &#957; &#945; &#960; &#945; &#957; &#964; &#945; &#962;]. Lit., amazement took hold on all, as Rev. On ekstasiv, amazement, see on <a href='B:480 5:42'>Mar 5:42</a>.<p/>Strange things [&#960; &#945; &#961; &#945; &#948; &#959; &#958; &#945;]. From para, contrary to, and doxa, opinion. Something contrary to received opinion, and hence strange.<p/>Compare the English paradox. Only here in New Testament.<p/>27, 28. Compare <a href='B:470 9:9'>Mat 9:9</a>; <a href='B:480 2:13'>Mar 2:13</a>; <a href='B:480 2:14'>Mar 2:14</a>.


text:
He saw [&#949; &#952; &#949; &#945; &#963; &#945; &#964; &#959;]. Better, as Rev., beheld, since the verb denotes looking attentively. See on <a href='B:470 11:7'>Mat 11:7</a>.<p/>A publican. See on chapter <a href='B:490 3:12'>Luk 3:12</a>.<p/>Receipt of custom. See on <a href='B:470 9:9'>Mat 9:9</a>.


text:
He followed [&#951; &#954; &#959; &#955; &#959; &#965; &#952; &#949; &#953;]. Imperfect. He began to follow, and continued following.<p/>29 - 39. Compare <a href='B:470 9:10-17'>Mat 9:10-17</a>; <a href='B:480 2:15-22'>Mar 2:15-22</a>.


text:
Feast [&#948; &#959; &#967; &#951; &#957;]. Only here and chapter <a href='B:490 14:13'>Luk 14:13</a>. From the same root as decomai, to receive. A reception.


text:
They that are whole. [&#959; &#953; &#965; &#947; &#953; &#945; &#953; &#957; &#959; &#957; &#964; &#949; &#962;]. Both Matthew and Mark use ijscuontev, the strong. This use of the verb in its primary sense, to be in sound health, is found in <a href='B:490 7:10'>Luk 7:10</a>; <a href='B:490 14:27'>Luk 14:27</a>; and once in John, 3 Ep. verse 2. For this meaning it is the regular word in medical writings. Paul uses it only in the metaphorical sense : sound doctrine, sound words, sound in faith, etc. See <a href='B:610 1:10'>1Ti 1:10</a>; <a href='B:610 6:3'>1Ti 6:3</a>; <a href='B:630 1:13'>Tit 1:13</a>, etc.


text:
Often [&#960; &#965; &#954; &#957; &#945;]. Only here, <a href='B:510 24:26'>Act 24:26</a>; <a href='B:610 5:23'>1Ti 5:23</a>. The word literally means close - packed, as a thicket, or the plumage of a bird.<p/>Prayers [&#948; &#949; &#951; &#963; &#949; &#953; &#962;]. Used by no other evangelist. From deomai, to want, and hence distinctively of petitionary prayer. In classical Greek the word is not restricted to sacred uses, but is employed of requests preferred to men. Rev., more correctly, supplications.


text:
Children of the bride - chamber. Better, as Rev., sons [&#957; &#953; &#959; &#965; &#962;]. See on <a href='B:480 2:19'>Mar 2:19</a>.


text:
But the days will come when, etc. [&#949; &#955; &#949; &#965; &#963; &#959; &#957; &#964; &#945; &#953; &#948; &#949; &#951; &#956; &#949; &#961; &#945; &#953; &#954; &#945; &#953; &#959; &#964; &#945; &#957;]. The A. V. follows a reading which omits kai, and, which is inserted in all the best texts. The thought is broken off. "The days shall come - and when the bridegroom shall be taken away, then shall they fast." So Rev.


text:
A parable. "From a garment and from wine, especially appropriate at a banquet" (Bengel).<p/>Putteth a piece of a new garment upon an old [&#949; &#960; &#953; &#946; &#955; &#951; &#956; &#945; &#953; &#956; &#945; &#964; &#953; &#959; &#965; &#954; &#945; &#953; &#957; &#959; &#965; &#949; &#960; &#953; &#946; &#945; &#955; &#955; &#949; &#953; &#949; &#960; &#953; &#953; &#956; &#945; &#964; &#953; &#959; &#957; &#960; &#945; &#955; &#945; &#953; &#959; &#957;]. The best texts, however, insert scisav, having rent, which directly governs ejpiblhma, piece; so that the rendering is, No man having rent a piece from a new garment, putteth it, etc. So Rev., No man rendeth a piece and putteth. Both Matthew and Mark have cloth instead of garment, by the use of which latter term "the incongruity of the proceeding comes more strongly into prominence" (Meyer). jEpiblhma, a piece, is literally, a patch, from ejpi, upon, and ballw, to throw : something clapped on. Compare the kindred verb here, ejpiballei, putteth upon.<p/>The new maketh a rent [&#964; &#959; &#954; &#945; &#953; &#957; &#959; &#957; &#963; &#967; &#953; &#950; &#949; &#953;]. The best texts read scisei, will rend, governing the new instead of being used intransitively. Render, as Rev., He will rend the new.<p/>Agreeth not [&#959; &#965; &#963; &#965; &#956; &#966; &#969; &#957; &#949; &#953;]. The best texts read sumfwnhsei, the future; will not agree. So Rev.<p/>In Matthew and Mark there is only a single damage, that, namely, to the old garment, the rent in which is enlarged. In Luke the damage is twofold; first, in injuring thenew garment by cutting out a piece; and second, in making the old garment appear patched, instead of widening the rent, as in Matthew and Mark.<p/>Bottles [&#945; &#963; &#954; &#959; &#965; &#962;]. Rev., wine skins. See on <a href='B:470 9:17'>Mat 9:17</a>.


text:
Better [&#967; &#961; &#951; &#963; &#964; &#959; &#964; &#949; &#961; &#959; &#962;]. The best texts read crhstov, good. See on <a href='B:470 11:30'>Mat 11:30</a>. :<a href='B:490 6'>Luk 6:0</a><p/>CHAPTER VI<p/>1 - 5. Compare <a href='B:470 12:1-8'>Mat 12:1-8</a>; <a href='B:480 2:23-28'>Mar 2:23-28</a>.


text:
The second after the first [&#948; &#949; &#965; &#964; &#949; &#961; &#959; &#960; &#961; &#969; &#964; &#969;]. Only here in New Testament. Many high authorities omit it, and its exact meaning cannot be determined. Rev. omits.<p/>Went through [&#948; &#953; &#945; &#960; &#959; &#961; &#949; &#965; &#949; &#963; &#952; &#945; &#953;]. Rev., was going. Compare paraporeuesqai, went along beside - <a href='B:480 2:23'>Mar 2:23</a>.<p/>Cornfields. See on <a href='B:470 12:1'>Mat 12:1</a>.<p/>Plucked [&#949; &#964; &#953; &#955; &#955; &#959; &#957;]. Imperfect; were plucking, as they walked. In classical Greek the word is used mostly of pulling out hair or feathers. See on <a href='B:480 2:23'>Mar 2:23</a>.<p/>Did eat [&#951; &#963; &#952; &#953; &#959; &#957;]. Imperfect, were eating.<p/>Rubbing [&#968; &#969; &#967; &#959; &#957; &#964; &#949; &#962;]. The verb means to rub small.


text:
Have ye not read [&#959; &#965; &#948; &#949; &#945; &#957; &#949; &#947; &#957; &#969; &#964; &#949;] ? The A. V. misses the force of ouJude : "have ye not so much as read?" Rev., "have ye not read even this?"


text:
Lord of the Sabbath. See on <a href='B:470 12:6'>Mat 12:6</a>.<p/>6 - 11. Compare <a href='B:470 12:9-14'>Mat 12:9-14</a>; <a href='B:480 3:1-6'>Mar 3:1-6</a>.


text:
His right hand [&#951; &#967; &#949; &#953; &#961; &#945; &#965; &#964; &#959; &#965; &#951; &#948; &#949; &#958; &#953; &#945;]. A very precise mode of statement. Lit., his hand the right one. Luke only specifies which hand was withered. This accuracy is professional. Ancient medical writers always state whether the right or the left member is affected.<p/>Withered. See on <a href='B:480 3:1'>Mar 3:1</a>.


text:
They watched [&#960; &#945; &#961; &#949; &#964; &#951; &#961; &#959; &#965; &#957; &#964; &#959;]. Imperfect. They kept watching. See on <a href='B:480 3:2'>Mar 3:2</a>.<p/>He would heal [&#952; &#949; &#961; &#945; &#960; &#949; &#965; &#963; &#949; &#953;]. So Rev. Some authorities, however, read qerapeuei, "whether he is healing." This may mean either "whether it is his habit to heal," which is far - fetched, or "whether he is actually healing."<p/>Find. Peculiar to Luke, and emphasizing the eagerness of the Pharisees to discover a ground of accusation.


text:
He knew [&#951; &#948; &#949; &#953;]. Imperfect. He was all along aware.<p/>Thoughts [&#948; &#953; &#945; &#955; &#959; &#947; &#953; &#963; &#956; &#959; &#965; &#962;]. See on <a href='B:660 2:4'>Jas 2:4</a>; <a href='B:470 14:19'>Mat 14:19</a>.


text:
I will ask [&#949; &#960; &#949; &#961; &#969; &#964; &#951; &#963; &#969;]. Peculiar to Luke's narrative. The best texts read ejperwtw, the present tense, I ask. So Rev.<p/>Life [&#968; &#965; &#967; &#951; &#957;]. Better as Rev., a life. Though the question is a general one, it carries a hint of an individual life thrown into it by the special case at hand. See on <a href='B:480 12:30'>Mar 12:30</a>. Wyc., to make a soul safe.


text:
They were filled with madness. Peculiar to Luke.<p/>Anoia, madness, is, properly, want of understanding. The word thus implies senseless rage, as distinguished from intelligent indignation.<p/>12 - 16. Compare <a href='B:470 10:2-4'>Mat 10:2-4</a>; <a href='B:480 3:13-19'>Mar 3:13-19</a>.


text:
A mountain [&#964; &#959; &#959; &#961; &#959; &#962;]. The article denotes a familiar place. Rev., rightly, the mountain.<p/>Continued all night [&#951; &#957; &#948; &#953; &#945; &#957; &#965; &#954; &#964; &#949; &#961; &#949; &#965; &#969; &#957;]. Only here in New Testament. Used in medical language. The all night prayer is peculiar to Luke's narrative.


text:
Chose [&#949; &#954; &#955; &#949; &#958; &#945; &#956; &#949; &#957; &#959; &#962;]. Mark has ejpoihsen, he made or constituted. He named apostles. Peculiar to Luke.


text:
On the order of the names, see on <a href='B:480 3:17'>Mar 3:17</a>.<p/>Andrew. See on <a href='B:480 3:18'>Mar 3:18</a>.<p/>James and John. See on <a href='B:480 3:17'>Mar 3:17</a>.<p/>Philip and Bartholomew. See on <a href='B:480 3:18'>Mar 3:18</a>.


text:
Matthew. See on Superscription of Matthew.<p/>Thomas. See on <a href='B:480 3:18'>Mar 3:18</a>.<p/>Simon. Distinguished by Matthew and Mark as the Cananaean. See on <a href='B:470 10:4'>Mat 10:4</a>; <a href='B:480 3:18'>Mar 3:18</a>.


text:
Judas. See on Thaddaeus, <a href='B:480 3:18'>Mar 3:18</a>.<p/>Judas Iscariot. See on <a href='B:470 10:4'>Mat 10:4</a>.


text:
In the plain [&#949; &#960; &#953; &#964; &#959; &#960; &#959; &#965; &#960; &#949; &#948; &#953; &#957; &#959; &#965;]. There is no article. More literally, and better, as Rev., in a plain or level place. There is a discrepancy in the two narratives. Matthew says he went up into the mountain and sat down. Vv. 17 - 19 are peculiar to Luke.<p/>Judaea and Jerusalem. See on chapter <a href='B:490 5:17'>Luk 5:17</a>.


text:
Vexed [&#959; &#967; &#955; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. The best texts read ejnocloumenoi, occurring only here and <a href='B:650 12:15'>Heb 12:15</a>. From oclov, a crowd or mob, with the idea of want of arrangement and discipline, and therefore of confusion and tumult. Hence it is applied to the noise and tumult of a crowd, and so passes into the sense of the trouble and annoyance caused by these, and of trouble generally, like the Latin turbae. Thus Herodotus says of Croesus, when on the funeral pile he uttered the name of Solon, and the interpreters begged him to explain what he meant, "and as they pressed for an answer and grew toublesome [&#954; &#945; &#953; &#959; &#967; &#955; &#959; &#957; &#960; &#945; &#961; &#949; &#967; &#959; &#957; &#964; &#969; &#957;] " - 1 86. Frequent in medical language. Thus Hippocrates, "troubled [&#949; &#957; &#959; &#967; &#955; &#959; &#965; &#956; &#949; &#957; &#969;] with a spasm or tetanus."


text:
Sought - went out [&#949; &#950; &#951; &#964; &#959; &#965; &#957; &#949; &#958; &#951; &#961; &#967; &#949; &#964; &#959;]. Both imperfects. The A. V. and Rev. lose in vividness by not rendering them accordingly. The multitudes were all the while seeking to touch him, for virtue was going out of him.<p/>Healed [&#953; &#945; &#964; &#959;]. Compare <a href='B:470 14:36'>Mat 14:36</a>; <a href='B:480 6:56'>Mar 6:56</a>, where dieswqhsan, were thoroughly saved, and ejswzonto, were saved, are used. Luke is more technical, using the strictly medical term, which occurs twenty eight times in the New Testament, seventeen of these in Luke. Luke also uses the two words employed by Matthew and Mark, but always with some addition showing the nature of the saving. Thus <a href='B:490 7:3'>Luk 7:3</a>, where diaswsh, (A. V., heal) is explained by verse 7, ijaqhsetai, the technical word, shall be healed, and by verse 10, "found the servant whole (uJgiainonta, another professional word - see on chapter <a href='B:490 5:31'>Luk 5:31</a> ) that had been sick." Compare, also, <a href='B:490 8:35'>Luk 8:35</a>; <a href='B:490 8:36'>Luk 8:36</a>; <a href='B:490 8:44'>Luk 8:44</a>; <a href='B:490 8:47'>Luk 8:47</a>; <a href='B:490 8:48'>Luk 8:48</a>. Medical writers do not use swzein or diaswzein, to save, as equivalent to ijasqai, to heal, but in the sense of escaping from a severe illness or from some calamity. Luke employs it in the sense - <a href='B:510 27:44'>Act 27:44</a>; <a href='B:510 28:1'>Act 28:1</a>.<p/>THE SERMON ON THE MOUNT.<p/>20 - 49. Compare <a href='B:470 5:1'>Mat 5:1</a> to <a href='B:470 8:1'>Mat 8:1</a>.


text:
Lifted up his eyes. Peculiar to Luke. Compare he opened his mouth (<a href='B:470 5:1'>Mat 5:1</a> ). Both indicate a solemn and impressive opening of a discourse.<p/>Blessed. See on <a href='B:470 5:3'>Mat 5:3</a>.<p/>Ye poor. See on <a href='B:470 5:3'>Mat 5:3</a>. Luke adopts the style of direct address; Matthew of abstract statement.<p/>Kingdom of God [&#951; &#946; &#945; &#963; &#953; &#955; &#949; &#953; &#945; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Matthew has kingdom of heaven, or of the heavens [&#964; &#969; &#957; &#959; &#965; &#961; &#945; &#957; &#969; &#957;], a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre - eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare <a href='B:290 40:9'>Isa 40:9</a>, "Behold your God." The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification : the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom.<p/>The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is "an organic commonwealth which has the principle of its existence in the will of God" (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer defination from Jacob's prophecy of the Prince out of Judah (<a href='B:10 49:10'>Gen 49:10</a> ), though David's prophecy of the everlasting kingdom and the king of righteousness and peace (<a href='B:230 22'>Psa 22:0</a>, 
<a href='B:490 6:7'>Luk 6:7</a><p/>2through Isaiah, until, in Daniel, its eternity and superiority over the kingdoms of the world are brought strongly out. For this kingdom Israel looked with longing, expecting its realization in the Messiah; and while the common idea of the people was narrow, sectarian, Jewish, and political, yet "there was among the people a certain consciousness that the principle itself was of universal application" (Tholuck). In Daniel this conception is distinctly expressed (vii. 14 - 27; <a href='B:490 4:25'>Luk 4:25</a>; <a href='B:490 2:44'>Luk 2:44</a> ). In this sense it was apprehended by John the Baptist.<p/>The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (<a href='B:500 1:3'>Joh 1:3</a>; <a href='B:580 1:16-20'>Col 1:16-20</a> ), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of "a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; a social communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art."<p/>This kingdom is both present (<a href='B:470 11:12'>Mat 11:12</a>; <a href='B:470 12:28'>Mat 12:28</a>; <a href='B:470 16:19'>Mat 16:19</a>; <a href='B:490 11:20'>Luk 11:20</a>; <a href='B:490 16:16'>Luk 16:16</a>; <a href='B:490 17:21'>Luk 17:21</a>; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag - net; and compare the expression "theirs, or yours, is the kingdom," <a href='B:470 5:3'>Mat 5:3</a>; <a href='B:490 6:20'>Luk 6:20</a> ) and future (<a href='B:340 7:27'>Dan 7:27</a>; <a href='B:470 13:43'>Mat 13:43</a>; <a href='B:470 19:28'>Mat 19:28</a>; <a href='B:470 25:34'>Mat 25:34</a>; <a href='B:470 26:29'>Mat 26:29</a>; <a href='B:480 9:47'>Mar 9:47</a>; <a href='B:680 1:11'>2Pe 1:11</a>; <a href='B:530 6:9'>1Co 6:9</a>; <a href='B:730 20'>Rev 20:0</a> sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (<a href='B:470 13:31'>Mat 13:31</a>; <a href='B:470 13:32'>Mat 13:32</a> ); working toward the pervaion of society like the leaven in the lump (<a href='B:470 13:33'>Mat 13:33</a> ). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (<a href='B:540 5:19'>2Co 5:19</a>; <a href='B:540 5:20'>2Co 5:20</a> ). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles.<p/>Similarly, its work in reconciling and subjection the world to God begins at the fountain head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Romish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. The Church is identified with the kingdom to the dgree in which it is under the power of the spirit of Christ. "As the Old Testament kingdom of God was perfected and competed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle" (Tholuck). The consummation is described in <a href='B:730 21:22'>Rev 21:22</a>.


text:
Now. Peculiar to Luke.<p/>Shall be filled. See on <a href='B:470 5:6'>Mat 5:6</a>.<p/>Weep [&#954; &#955; &#945; &#953; &#959; &#957; &#964; &#949; &#962;]. Strictly, to weep audibly. See on qountev, mourn, <a href='B:470 5:4'>Mat 5:4</a>.<p/>Laugh [&#947; &#949; &#955; &#945; &#963; &#949; &#964; &#949;]. Matthew, shall be comforted.


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Compare <a href='B:470 5:11'>Mat 5:11</a>.<p/>Son of Man. The phrase is employed in the Old Testament as a circumlocution for man, with special reference to his frailty as contrasted with God (<a href='B:40 23:19'>Num 23:19</a>; <a href='B:230 8:4'>Psa 8:4</a>; <a href='B:220 25:6'>Job 25:6</a>; <a href='B:220 35:8'>Job 35:8</a>; and eighty nine times in Ezekiel). It had also a Messianic meaning (<a href='B:340 7:13'>Dan 7:13</a> sq.), to which our Lord referred in <a href='B:470 24:30'>Mat 24:30</a>; <a href='B:470 26:64'>Mat 26:64</a>. It was the title which Christ most frequently applied to himself; and there are but two instances in which it is applied to him by another, viz., by Stephen (<a href='B:510 7:56'>Act 7:56</a> ) and by John (<a href='B:730 1:13'>Rev 1:13</a>; <a href='B:730 14:14'>Rev 14:14</a> ); and when acquiescing in the title "Son of God," addressed to himself, he sometimes immediately after substitutes "Son of Man" (<a href='B:500 1:50'>Joh 1:50</a>; <a href='B:500 1:52'>Joh 1:52</a>; <a href='B:470 26:63'>Mat 26:63</a>; <a href='B:470 26:64'>Mat 26:64</a> ).<p/>The title asserts Christ's humanity - his absolute identification with our race : "his having a genuine humanity which could deem nothing human strange, and could be touched with a feeling of the infirmities of the race which he was to judge" (Liddon, "Our Lord's Divinity "). It also exalts him as the representative ideal man." All human history tends to him and radiates from him; he is the point in which humanity finds its unity; as St. Irenaeus says, 'He recapitulates it.. ' He closes the earlier history of our race; he inaugurates its future. Nothing local, transient, individualizing, national, sectarian dwarfs the proportions of his world embracing character. He rises above the parentage, the blood, the narrow horizon which bounded, as it seemed, his human life. He is the archetypal man, in whose presence distinction of race, intervals of ages, types of civilization, degrees of mental culture are as nothing " (Liddon).<p/>But the title means more. As Son of Man he asserts the authority of judgment over all flesh. By virtue of what he is as Son of Man, he must be more. "The absolute relation to the world which he attributes to himself demands an absolute relation to God.... He is the Son of Man, the Lord of the world, the Judge, only because he is the Son of God" [&#955; &#965; &#964; &#951; &#945; &#961; &#948; &#964;].<p/>Christ's humanity can be explained only by his divinity. A humanity so unique demands a solution. Divested of all that is popularly called miraculous, viewed simply as a man, under the historical conditions of his life, he is a greater miracle than all his miracles combined. The solution is expressed in <a href='B:650 1'>Heb 1:0</a>.


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Leap for joy [&#963; &#954; &#953; &#961; &#964; &#951; &#963; &#945; &#964; &#949;]. See chapter <a href='B:490 1:41'>Luk 1:41</a>; <a href='B:490 1:44'>Luk 1:44</a>. Compare Matthew, be exceeding glad (ajgalliasqe : see on <a href='B:670 1:6'>1Pe 1:6</a> ).<p/>Their fathers. Peculiar to Luke.


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Woe. These woes are not noted by Matthew.<p/>Have received [&#945; &#960; &#949; &#967; &#949; &#964; &#949;]. In <a href='B:470 6:5'>Mat 6:5</a>; <a href='B:470 6:16'>Mat 6:16</a>, the Rev. has properly changed "they have their reward" to "they have received." The verb, compounded of ajpo, off or from, and ecw, to have, literally means to have nothing left to desire. Thus in <a href='B:570 4:18'>Phi 4:18</a>, when Paul says, "I have all things [&#945; &#960; &#949; &#967; &#969; &#960; &#945; &#957; &#964; &#945;]," he does not mean merely an acknowledgment of the receipt of the Church's gift, but that he is fully furnished. "I have all things to the full."<p/>Consolation [&#960; &#945; &#961; &#945; &#954; &#955; &#951; &#963; &#953; &#962;]. From para, to the side of, and kalew, to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb parakalew, to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in <a href='B:540 8:4'>2Co 8:4</a> : with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (<a href='B:470 8:34'>Mat 8:34</a>; <a href='B:470 14:36'>Mat 14:36</a>; <a href='B:480 1:40'>Mar 1:40</a>; <a href='B:480 5:12'>Mar 5:12</a>, etc.). In the sense of consolation or comfort the noun occurs, in <a href='B:490 2:25'>Luk 2:25</a>; <a href='B:490 6:24'>Luk 6:24</a>; <a href='B:540 1:3'>2Co 1:3</a>; <a href='B:540 7:4'>2Co 7:4</a>; <a href='B:570 1:7'>Phi 1:7</a>. The verb, in <a href='B:470 2:18'>Mat 2:18</a>; <a href='B:470 5:4'>Mat 5:4</a>; <a href='B:490 16:25'>Luk 16:25</a>; <a href='B:540 1:4'>2Co 1:4</a>. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in <a href='B:510 2:40'>Act 2:40</a>; <a href='B:510 11:23'>Act 11:23</a>; <a href='B:510 14:22'>Act 14:22</a>; <a href='B:520 12:8'>Rom 12:8</a>; <a href='B:630 2:15'>Tit 2:15</a>. Neither the noun nor the verb appear in the writings of John, but the kindred word paraklhtov, the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on <a href='B:500 14:16'>Joh 14:16</a>. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders <a href='B:490 1:80'>Luk 1:80</a>, "the child waxed, and was comforted in spirit" (A. V., waxed strong); and Tyndale, <a href='B:490 22:43'>Luk 22:43</a>, "there appeared an angel from heaven comforting him" (A. V., strengthening). The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and of judgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says "they that mourn shall be comforted," he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights.


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Mourn and weep [&#960; &#949; &#957; &#952; &#951; &#963; &#949; &#964; &#949; &#954; &#945; &#953; &#954; &#955; &#945; &#965; &#963; &#949; &#964; &#949;]. See on <a href='B:470 5:4'>Mat 5:4</a>.


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Which hear. With the sense of hearing in order to heed : giving heed. Compare <a href='B:470 11:15'>Mat 11:15</a>.


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Cheek [&#963; &#953; &#945; &#947; &#959; &#957; &#945;]. Lit., the jaw. The cheek is pareia. The blow intended is not, therefore, a mere slap, but a heavy blow; an act of violence rather than of contempt.<p/>Taketh away [&#945; &#953; &#961; &#959; &#957; &#964; &#959; &#962;]. Lit., taketh up, lifteth.<p/>Cloke - coat. See on <a href='B:470 5:40'>Mat 5:40</a>.


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Everyone. Peculiar to Luke. Augustine remarks, "omni petenti, non omnia petenti; give to every one that asks, but not everything he asks." Asketh [&#945; &#953; &#964; &#959; &#965; &#957; &#964; &#953;]. See on <a href='B:470 14:23'>Mat 14:23</a>. Compare <a href='B:470 5:42'>Mat 5:42</a>.<p/>Ask again [&#945; &#960; &#945; &#953; &#964; &#949; &#953;], Only here and chapter <a href='B:490 12:20'>Luk 12:20</a>. Used in medical language of diseases demanding or requiring certain treatment.


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What thank [&#960; &#959; &#953; &#945;]. ? What kind of thanks? Not what is your reward, but what is its quality? On thank [&#967; &#945; &#961; &#953; &#962;], see on chapter <a href='B:490 1:30'>Luk 1:30</a>.


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Lend [&#948; &#945; &#957; &#949; &#953; &#950; &#949; &#964; &#949;]. Properly, at interest.<p/>Sinners [&#959; &#953; &#945; &#956; &#945; &#961; &#964; &#969; &#955; &#959; &#953;]. The article marks them as a class. So, often in New Testament, as when classed with publicans.<p/>Love. Not filousi, which implies an instinctive, affectionate attachment, but ajgapwsin, of a sentiment based on judgment and calculation, which selects its object for a reason. See, farther, on <a href='B:500 21:15-17'>Joh 21:15-17</a>. Tynd., the very sinners love their lovers.


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Hoping for nothing again [&#956; &#951; &#948; &#949; &#957; &#945; &#960; &#949; &#955; &#960; &#953; &#950; &#959; &#957; &#964; &#949; &#962;]. A later Greek word, only here in New Testament, and meaning originally to give up in despair, a sense which is adopted by some high authorities, and by Rev., never despairing. Luke was familiar with this sense in the Septuagint. Thus <a href='B:290 29:19'>Isa 29:19</a>, "The poor among men [&#959; &#953; &#945; &#960; &#951; &#955; &#960; &#953; &#963; &#956; &#949; &#957; &#959; &#953; &#964; &#969; &#957; &#945; &#957; &#952; &#961; &#969; &#960; &#969; &#957;]. shall rejoice." So in Apocrypha, <a href='B:464 9:18'>2Mar 9:18</a>, "despairing of his health;" Judith 9 11, "A savior of them that are without hope [&#945; &#960; &#951; &#955; &#960; &#953; &#963; &#956; &#949; &#957; &#969; &#957;]." According to this, the sense here is, "do good as those who consider nothing as lost." The verb and its kindred adjective are used by medical writers to describe desperate cases of disease.<p/>Children of the Highest [&#965; &#953; &#959; &#953; &#965; &#968; &#953; &#963; &#964; &#959; &#965;]. Rev., rightly, sons. Compare <a href='B:470 5:45'>Mat 5:45</a>; <a href='B:470 5:48'>Mat 5:48</a>.<p/>Kind [&#967; &#961; &#951; &#963; &#964; &#959; &#962;] See on <a href='B:470 11:30'>Mat 11:30</a>.


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Merciful [&#959; &#953; &#954; &#964; &#953; &#961; &#956; &#959; &#957; &#949; &#962;]. See on <a href='B:660 5:11'>Jas 5:11</a>.


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Forgive [&#945; &#960; &#959; &#955; &#965; &#949; &#964; &#949;]. Lit., release. So Rev., Christ exhorts to the opposite of what he has just forbidden : "do not condemn, but release." Compare chapter <a href='B:490 22:68'>Luk 22:68</a>; <a href='B:490 23:16'>Luk 23:16</a>; <a href='B:490 23:17'>Luk 23:17</a>.


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Pressed down [&#960; &#949; &#960; &#953; &#949; &#963; &#956; &#949; &#957; &#959; &#957;]. Only here in New Testament. A common medical term for pressing strongly on a part of the body, and opposed to yauein, to touch gently.<p/>Shaken together, running over. Bengel says, "Pressed down, as dry articles; shaken together, as soft goods; running over, as liquids." But this is fanciful and incorrect. The allusion in every case is to a dry measure; and the climax in the three participles would be destroyed by Bengel's interpretation.<p/>Bosom [&#964; &#959; &#957; &#954; &#959; &#955; &#960; &#959; &#957;]. The gathered fold of the wide upper garment, bound together with the girdle, and thus forming a pouch. In the Eastern markets at this day vendors may be seen pouring the contents of a measure into the bosom of a purchaser. In <a href='B:80 3:15'>Rth 3:15</a>, Boaz says to Ruth, "Bring the vail (the mantle, so Rev., Old Testament), that thou hast upon thee, and hold it (hold it open) : and he measured six measures of barley into it." Compare <a href='B:290 65:7'>Isa 65:7</a>, " I will measure their former work into their bosom; also <a href='B:300 32:18'>Jer 32:18</a>. In <a href='B:510 27:39'>Act 27:39</a>, the word is used of a bay in a beach, forming a bend in the land like the hollow of a robe. Similarly, the Latin sinus means both the hanging, baggy bosom of a robe and a bay.


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Can the blind [&#956; &#951; &#964; &#953; &#948; &#965; &#957; &#945; &#964; &#945; &#953; &#964; &#965; &#966; &#955; &#959; &#962;] ? The interrogative particle expects a negative reply. Surely the blind cannot, etc.<p/>Lead [&#959; &#948; &#951; &#947; &#949; &#953; &#957;]. Better, guide, as Rev., since the word combines the ideas of leading and instructing.<p/>Shall they not [&#959; &#965; &#967; &#953;] ? Another interrogative paricle, this time expecting an affirmative answer.


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Perfect [&#954; &#945; &#964; &#951; &#961; &#964; &#953; &#963; &#956; &#949; &#957; &#959; &#962;]. Rev., rendering the participle more literally, perfected. See on <a href='B:470 4:21'>Mat 4:21</a>. The word signifies to readjust, restore, set to rights, whether in a physical or a moral sense. See <a href='B:530 1:10'>1Co 1:10</a>, where Paul exhorts to be perfectly joined together [&#954; &#945; &#964; &#951; &#961; &#964; &#953; &#963; &#956; &#949; &#957; &#959; &#953;] in opposition to being divided. In <a href='B:550 6:1'>Gal 6:1</a>, it is used of restoring a brother taken in a fault. Hence the meaning to perfect, as <a href='B:560 4:12'>Eph 4:12</a>. Used in medical language of setting a bone or joint.


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Beholdest [&#946; &#955; &#949; &#960; &#949; &#953; &#962;] - considerset [&#954; &#945; &#964; &#945; &#957; &#959; &#949; &#953; &#962;] - mote [&#954; &#945; &#961; &#966; &#959; &#962;] - beam [&#948; &#959; &#954; &#959; &#957;]. See on <a href='B:470 7:3'>Mat 7:3</a>.


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Brother. "Expressing the pretense of fraternal duty. To this is opposed 'Thou hypocrite!'" (Bengel).<p/>Let me cast out [&#945; &#966; &#949; &#962; &#949; &#954; &#946; &#945; &#955; &#969;]. with a studied courtesy : allow me to cast out.<p/>See clearly to cast out. See on <a href='B:470 7:5'>Mat 7:5</a>.


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a good tree bringeth not forth corrupt fruit [&#959; &#965; &#949; &#963; &#964; &#953; &#957; &#948; &#949; &#957; &#948; &#961; &#959; &#957; &#954; &#945; &#955; &#959; &#957;, &#960; &#959; &#953; &#959; &#965; &#957; &#954; &#945; &#961; &#960; &#959; &#957; &#963; &#945; &#960; &#961; &#959; &#957;]. Rev., more correctly, there is no good tree that bringeth, etc. Sapron, corrupt, is etymologically akin to shpw, in <a href='B:660 5:2'>Jas 5:2</a> : "Your riches are corrupted." The word means rotten, stale. Neither. Rev., nor again. The A. V. omits again (palin, on the other hand).


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Bramble - bush [&#946; &#945; &#964; &#959; &#965;] Matthew has tribolwn, thistles. The word occurs only once outside of Luke's writings, in <a href='B:480 12:26'>Mar 12:26</a>, where it is used as the familiar title of a section of the Pentateuch. Luke also uses it in the same way (xx. 37). He was doubtless acquainted with it medicinally, as it was extensively used by ancient physicians. Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient. Galen also has a saying similar to our Lord's : "A farmer could never make a bramble bear grapes." It is the word employed by the Septuagint for the bush out of which God spoke to Moses.<p/>Grapes [&#963; &#964; &#945; &#966; &#965; &#955; &#951; &#957;]. Lit., a cluster of grapes.


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Digged deep [&#949; &#963; &#954; &#945; &#968; &#949; &#957; &#954; &#945; &#953; &#949; &#946; &#945; &#952; &#965; &#957; &#949; &#957;]. The A. V. regards the two words as a strong expression of a single idea; but the idea is twofold : he dug (through the sand), and deepened down into the solid rock. So Rev., rightly, he digged and went deep.<p/>The flood [&#960; &#955; &#951; &#956; &#956; &#965; &#961; &#945; &#962;]. There is no article : a flood. The word occurs in Luke only, and only in this passage. As a medical term it is used of excess of fluids in the body : flooding.<p/>Beat vehemently [&#960; &#961; &#959; &#963; &#949; &#961; &#961; &#951; &#958; &#949; &#957;]. Rev., more literally, brake. Used by physicians of a rupture of the veins. It occurs only here and verse 49. Matthew has prosekoyan, beat.


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Upon the earth without a foundation. Matthew, upon the sand. The two men are conceived as alike selecting a spot where the sand overlies the rock. The one builds directly upon the sand, the other digs through and down into the rock.<p/>It fell [&#949; &#960; &#949; &#963; &#949; &#957;]. But the best texts read sunepesen, fell together, collapsed. Rev., fell in. Only here in New Testament. In medical language used of falling - in of parts of the body. Thus Hippocrates, "the temple fallen in : the limb quickly collapses or shrivels." Matthew uses the simple verb epesen, fell.<p/>Ruin [&#961; &#951; &#947; &#956; &#945;]. Lit., breaking. Only here in New Testament. A medical term for a laceration or rupture. Matthew has ptwsiv, the fall. :<a href='B:490 7'>Luk 7:0</a><p/>CHAPTER VII<p/>1 - 10. Compare <a href='B:470 8:5-13'>Mat 8:5-13</a>.


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Sayings [&#961; &#951; &#956; &#945; &#964; &#945;]. See on ch. <a href='B:490 1:37'>Luk 1:37</a>.<p/>In the ears [&#949; &#953; &#962; &#964; &#945; &#962; &#945; &#954; &#959; &#945; &#962;]. Lit., into the ears. See on ears, <a href='B:490 4:37'>Luk 4:37</a>.


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Centurion [&#949; &#954; &#945; &#964; &#959; &#957; &#964; &#945; &#961; &#967; &#959; &#965;]. From ekaton, a hundred, and arcw, to command. Commander of a hundred men. Mark uses kenturiwn, a Graecized form of the Latin word centurio. A centuria was originally a division consisting of a hundred things of a kind; and thence came to mean any division, whether consisting of a hundred or not. In military language it meant a division of troops, a company, not necessarily of a hundred, the caption of which was called centurio. The numbers of a century varied from about fifty to a hundred. The Roman legion consisted of ten cohorts or speirai, bands, as "the Italian band," of which Cornelius was a centurion (<a href='B:510 10:1'>Act 10:1</a> ). The commanders of these cohorts were called chiliarchs, or chief captains (<a href='B:500 18:12'>Joh 18:12</a>, Rev.). Each cohort contained six centuries, or companies, of which the commanders were called centurions. The duty of the centurion was chiefly confined to the regulation of his own corps, and the care of the watch. The badge of his office was the vitis, or vine - stock. He wore a short tunic, and was also known by letters on the crest of his helmet. Dean Howson (" Companions of St. Paul ") remarks on the favorable impression left upon the mind by the officers of the Roman army mentioned in the New Testament, and cites, besides the centurion in this passage, the one at the cross, and Julius, who escorted Paul to Rome. See, further, on <a href='B:510 10:1'>Act 10:1</a>.<p/>Servant [&#948; &#959; &#965; &#955; &#959; &#962;]. A bond - servant. Matthew has paiv, a servant, which occurs also at ver. 7.<p/>Dear [&#949; &#957; &#964; &#953; &#956; &#959; &#962;]. Lit., held in honor or value. It does not necessarily imply an affectionate relation between the master and the servant, though such may well have existed. It may mean only that he was a valuable servant. See on <a href='B:670 2:4'>1Pe 2:4</a>. In this case Luke omits the mention of the disease, which is given by Matthew.<p/>Beseeching [&#949; &#961; &#969; &#964; &#969; &#957;]. Too strong. Better asking, as Rev. The word to beseech [&#960; &#945; &#961; &#945; &#954; &#945; &#955; &#949; &#969;] occurs in the next verse. See on <a href='B:470 14:23'>Mat 14:23</a>.<p/>Heal [&#948; &#953; &#945; &#963; &#969; &#963; &#951;]. Better as Rev., save. See on ch. <a href='B:490 6:19'>Luk 6:19</a>.


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They besought him instantly [&#960; &#945; &#961; &#949; &#954; &#945; &#955; &#959; &#965; &#957; &#963; &#960; &#959; &#965; &#948; &#945; &#953; &#969; &#962;]. On besought, see on ch. <a href='B:490 6:24'>Luk 6:24</a>. Instantly, which commonly means at once, is used in its older meaning, pressingly, from the Latin instare, to urge or press upon. So <a href='B:520 12:12'>Rom 12:12</a>, "instant in prayer." Wyc., prayed busily. That he was worthy [&#959; &#964; &#953; &#945; &#958; &#953; &#959; &#962; &#949; &#963; &#964; &#953; &#957;]. The A. V. renders oti as a conjunction, that. The Rev., more correctly, takes it as a mark of quotation, besides properly rendering ejstin is, instead of was. Render as Rev., He is worthy that thou shouldst do this; for the best texts read parexh, the second person, thou shouldst do, instead of the third person, parexei, he shall do.


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He hath built [&#945; &#965; &#964; &#959; &#962; &#969; &#954; &#959; &#948; &#959; &#956; &#951; &#963; &#949; &#957;]. He is emphatic; himself, at his own expense.<p/>A synagogue [&#964; &#951; &#957; &#963; &#965; &#957; &#945; &#947; &#969; &#947; &#951; &#957;]. The article, "the synagogue," marks the particular synagogue which these elders represented. Hence Rev., rightly, "our synagogue." " He did not merely avoid profaning the synagogue " (Bengel).


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Went [&#949; &#960; &#959; &#961; &#949; &#965; &#949; &#964; &#959;]. The imperfect tense is explained by what follows. He was going, was on the way, when he was met by the second messenger from the centurion.<p/>Friends. Possibly kinsmen, not elders now.<p/>Trouble [&#963; &#954; &#965; &#955; &#955; &#959; &#965;]. Lit., worry. See on <a href='B:470 9:36'>Mat 9:36</a>; <a href='B:480 5:35'>Mar 5:35</a>.<p/>Worthy [&#953; &#954; &#945; &#957; &#959; &#962;]. Lit., sufficient. Compare <a href='B:470 3:11'>Mat 3:11</a>, "worthy to bear;" and <a href='B:540 3:5'>2Co 3:5</a>, "not that we are sufficient [&#953; &#954; &#945; &#957; &#959; &#953;], but our sufficiency [&#953; &#954; &#945; &#957; &#959; &#964; &#951; &#962;] is of God." It is also used in the sense of much, many, long. See ch. <a href='B:490 7:12'>Luk 7:12</a>; <a href='B:490 8:27'>Luk 8:27</a>; <a href='B:490 8:32'>Luk 8:32</a>; <a href='B:490 20:9'>Luk 20:9</a>; <a href='B:510 9:23'>Act 9:23</a>.


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Say in a word. Lit., "say with a word."<p/>My servant shall be healed [&#953; &#945; &#952; &#951; &#964; &#969; &#959; &#960; &#945; &#953; &#962; &#956; &#959; &#965;]. It is strange that the Rev. should have omitted to note the imperative mood here, at least in the margin. The literal rendering is the more graphic : Let my servant be healed. Note the professional word for heal. See on ch. <a href='B:490 6:19'>Luk 6:19</a>.


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Also. See on <a href='B:470 8:9'>Mat 8:9</a>.<p/>Set under authority [&#965; &#960; &#959; &#949; &#958; &#959; &#965; &#963; &#953; &#945; &#957; &#964; &#945; &#963; &#963; &#959; &#956; &#949; &#957; &#959; &#962;]. It is not easy to render the exact force of these words. The sense of the present participle with the verb eijmi, I am, is very subtle. The words set under are commonly understood to mean placed in a subordinate position; but this would be more accurately expressed by the perfect participle, tetagmenov. The present participle indicates something operating daily, and the centurion is describing not his appointed position so much as his daily course of life. The word set originally means arranged, drawn up in order; so that the words might be paraphrased thus : "I am a man whose daily course of life and duty is appointed and arranged by superior authority." The centurion speaks in a figure which is well explained by Alford : "I know how to obey, being myself under authority; and I know how others obey, having soldiers under me. If then I, in my subordinate station of command, am obeyed, how much more thou, who art over all, and whom diseases serve as their Master." Just what estimate of Jesus these words imply we cannot say. It seems evident, at least, that the centurion regarded him as more than man. If that be so, it is a question whether the word man [&#945; &#957; &#952; &#961; &#969; &#960; &#959; &#962;] may not imply more than is commonly assigned to it. Taking the Greek words in their order they may read, " For I also, a man (as compared with thee), am set under authority, having soldiers under myself. See on <a href='B:470 8:9'>Mat 8:9</a>.


text:
Whole [&#965; &#947; &#953; &#945; &#953; &#957; &#959; &#957; &#964; &#945;]. See on ch. <a href='B:490 5:31'>Luk 5:31</a>. The best texts omit that had been sick.<p/>11 - 17. Peculiar to Luke.


text:
The day after [&#949; &#957; &#964; &#951; &#949; &#958; &#951; &#962;]. Others read ejn tw eJxhv, soon after. So Rev. Luke's usage favors the latter.<p/>Nain. Mentioned nowhere else in the Bible. "On the northern slope of the rugged and barren ridge of Little Hermon, immediately west of Endor, which lies in a further recess of the same range, is the ruined village of Nain. No convent, no tradition marks the spot. But, under these circumstances, the name alone is sufficient to guarantee its authenticity. One entrance alone it could have had - that which opens on the rough hillside in its downward slope to the plain. It must have been in this steep descent, as, according to Eastern custom, they 'carried out the dead man, ' that, 'nigh to the gate ' of the village, the bier was stopped, and the long procession of mourners stayed, and 'the young man delivered back to his mother'" (Stanley, "Sinai and Palestine ")." It is in striking accord with the one biblical incident in the history of Nain that renders it dear to the Christian heart, that about the only remains of antiquity are tombs. These are cut in the rock, and are situated on the hillside to the east of the village "(Thomson," Land and Book ").


text:
The Lord. See on <a href='B:470 21:3'>Mat 21:3</a>.<p/>Saw her. Edersheim says, "Had it been in Judaea, the hired mourners and musicians would have preceded the bier; in Galilee they followed. First came the women; for, as an ancient Jewish commentary explains, woman, who brought death into our world, ought to lead the way in the funeral procession" (" Jewish Social Life ").<p/>Had compassion [&#949; &#963; &#960; &#955; &#945; &#947; &#967; &#957; &#953; &#963; &#952; &#951;]. From splagcna, the nobler entrails, regarded as the seat of the affections. See on pitiful, <a href='B:670 3:8'>1Pe 3:8</a>.


text:
Touched. Not fearing the ceremonial defilement of contact with the dead.<p/>The bier [&#963; &#959; &#961; &#959; &#962;]. In classical Greek, originally, of a vessel for holding anything : sometimes of a cinerary urn. Here the open bier. Edersheim says "of wicker - work."


text:
Sat up [&#945; &#957; &#949; &#954; &#945; &#952; &#953; &#963; &#949; &#957;]. Compare <a href='B:510 9:40'>Act 9:40</a>. In this intransitive sense the word is used mostly by medical writers.<p/>Delivered [&#949; &#948; &#969; &#954; &#949; &#957;]. Rev., gave. "For he had already ceased to belong to his mother" (Bengel). Compare ch. 9 42.


text:
There came a fear on all [&#949; &#955; &#945; &#946; &#949; &#957; &#948; &#949; &#966; &#959; &#946; &#959; &#962; &#945; &#960; &#945; &#957; &#964; &#945; &#962;]. Lit., as Rev., fear took hold on all.


text:
This rumor. Rev., report : viz., of a great prophet who had vindicated his claims by raising the dead.<p/>18 - 35. Compare <a href='B:470 11:2-19'>Mat 11:2-19</a>.


text:
Two [&#948; &#965; &#959; &#964; &#953; &#957; &#945; &#962;]. Lit, two certain ones. Rev., in margin, certain two. Art thou. The thou is emphatic. See on <a href='B:470 11:3'>Mat 11:3</a>.


text:
Diseases - plagues [&#957; &#959; &#963; &#969; &#957; &#956; &#945; &#963; &#964; &#953; &#947; &#969; &#957;]. See on <a href='B:470 4:23'>Mat 4:23</a>; <a href='B:480 3:10'>Mar 3:10</a>. Marking the two classes of disease recognized in medical writings, chronic and acute.<p/>Evil spirits [&#960; &#957; &#949; &#965; &#956; &#945; &#964; &#969; &#957;]. On ponhrov, evil, see ch. <a href='B:490 3:19'>Luk 3:19</a>. It is applied to evil spirits by Luke only, with the single exception of <a href='B:470 12:45'>Mat 12:45</a>. In accordance with its signification of evil on its active side, it is applied in medicine to that which spreads destruction or corruption; as the poison of serpents. Note, moreover, that Luke distinguishes here between disease and demoniac possession, as often. See ch. <a href='B:490 6:17'>Luk 6:17</a>; <a href='B:490 6:18'>Luk 6:18</a>; <a href='B:490 8:2'>Luk 8:2</a>; <a href='B:490 13:32'>Luk 13:32</a>. He gave [&#949; &#967; &#945; &#961; &#953; &#963; &#945; &#964; &#959;]. More is expressed by this verb than simple giving. He gave as a free, gracious, joy - giving gift. See on cariv, favor, ch. 1 30; and compare freely give, <a href='B:520 8:32'>Rom 8:32</a>. Also, <a href='B:530 2:12'>1Co 2:12</a>.


text:
The blind receive, etc. Better, are receiving, are walking, even while Jesus is speaking and John is in doubt.


text:
Shall not be offended [&#956; &#951; &#963; &#954; &#945; &#957; &#948; &#945; &#955; &#953; &#963; &#952; &#951;]. Rev., shall find none occasion of stumbling. See on <a href='B:470 5:29'>Mat 5:29</a>. Note also the conditional not [&#956; &#951;] : "shall not find, whatever may occur."


text:
To see [&#952; &#949; &#945; &#963; &#945; &#963; &#952; &#945; &#953;]. Rev. is correct but awkward, to behold. The verb implies steadfast, intent gazing. See on <a href='B:470 11:7'>Mat 11:7</a>.


text:
Gorgeously apparelled [&#949; &#957; &#953; &#956; &#945; &#964; &#953; &#963; &#956; &#969; &#949; &#957; &#948; &#959; &#958; &#969;]. Lit., in splendid clothing.<p/>Live delicately [&#964; &#961; &#965; &#966; &#951; &#965; &#960; &#945; &#961; &#967; &#959; &#957; &#964; &#949; &#962;]. Lit., are in luxury. On uJparcontev, are, see on <a href='B:660 2:15'>Jas 2:15</a>. On trufh, luxury, see on <a href='B:680 2:13'>2Pe 2:13</a>, the only other place where it occurs. Compare the kindred verb trufaw, to live in luxury, <a href='B:660 5:5'>Jas 5:5</a>.<p/>Kings' courts [&#946; &#945; &#963; &#953; &#955; &#949; &#953; &#959; &#953; &#962;]. Only here in New Testament. Often rendered palaces. Sometimes, in later Greek, applied to a capital or royal city, a royal treasury, and a royal diadem.


text:
A prophet [&#960; &#961; &#959; &#966; &#951; &#964; &#951; &#957;]. The popular conception of a prophet is limited to his foretelling future events. This is indeed included in the term, but does not cover its meaning entirely. The word is from fhmi, to speak, and pro, before, in front of. This meaning of the preposition may have reference to time, viz., before, beforehand; or to place, viz., in front of, and so, publicly; and this latter meaning, in turn, easily runs into that of in behalf of; for. The prophet is, therefore, primarily, one who speaks standing before another, and thus forming a medium between him and the hearer. This sense runs naturally into that of instead of. Hence it is the technical term for the interpreter of a divine message. So Plato : "For this reason it is customary to appoint diviners or interpreters to be judges of the true inspiration. Some persons call them diviners, seers [&#956; &#945; &#957; &#964; &#949; &#953; &#962;]; they do not know that they are only repeaters of dark sayings and visions, and are not to be called diviners at all, but interpreters, [&#960; &#961; &#959; &#966; &#951; &#964; &#945; &#953;] of things divine" (" Timaeus, "72). Similarly of an advocate to speak for, or instead of one. The central idea of the word is, one to whom God reveals himself and through whom he speaks. The revelation may or may not relate to the future. The prophet is a forth - teller, not necessarily a foreteller. The essence of the prophetic character is immediate intercourse with God. One of the Hebrew names for" prophet, " and, as some maintain, the earlier name, signified a shewer or seer. See <a href='B:90 9:10'>1Sa 9:10</a>; and in <a href='B:530 14:26-30'>1Co 14:26-30</a>, Paul shows that revelation stands in necessary connection with prophesying.


text:
Prepare [&#954; &#945; &#964; &#945; &#963; &#954; &#949; &#965; &#945; &#963; &#949; &#953;]. See on ch. <a href='B:490 1:17'>Luk 1:17</a>.<p/>Least [&#956; &#953; &#954; &#961; &#959; &#964; &#949; &#961; &#959; &#962;]. Lit., less. Rev., but little; or, as we might say, "comparatively little."


text:
Lawyers [&#957; &#959; &#956; &#953; &#954; &#959; &#953;]. Not legal practitioners, but interpreters and doctors of the Mosaic law.<p/>Rejected [&#951; &#952; &#949; &#964; &#951; &#963; &#945; &#957;]. Set aside, or annulled; made it vain through their disobedience.<p/>Against themselves [&#949; &#953; &#963; &#949; &#945; &#965; &#964; &#959; &#965; &#962;]. More strictly, with reference to themselves.


text:
Children [&#960; &#945; &#953; &#948; &#953; &#959; &#953; &#962;]. Diminutive; little children. See on <a href='B:470 11:16'>Mat 11:16</a>.<p/>Market - place. See on <a href='B:470 11:16'>Mat 11:16</a>.<p/>We piped. Playing at wedding.<p/>Mourned [&#949; &#952; &#961; &#951; &#957; &#951; &#963; &#945; &#956; &#949; &#957;]. Rev., much better, wailed : playing at funeral. Weep [&#949; &#954; &#955; &#945; &#965; &#963; &#945; &#964; &#949;]. Of audible weeping. See on <a href='B:470 5:4'>Mat 5:4</a>. Matthew has ejkoyasqe, beaten your breasts. See on <a href='B:470 11:17'>Mat 11:17</a>.


text:
A woman who [&#951; &#964; &#953; &#962;]. Of that class which was, etc.<p/>A sinner. Wyc., a sinneress. Her presence there is explained by the Oriental custom of strangers passing in and out of a house during a meal to see and converse with the guests. Trench cites a description of a dinner at a consul's house in Damietta. "Many came in and took their places on the side - seats, uninvited and yet unchallenged. They spoke to those at table on business or the news of the day, and our host spoke freely to them" (" Parables "). Bernard beautifully says : "Thanks to thee, most blessed sinner : thou hast shown the world a safe enough place for sinners - the feet of Jesus, which spurn none, reject none, repel none, and receive and admit all. Where alone the Pharisee vents not his haughtiness, there surely the Ethiopian changes his skin, and the leopard his spots" (cit. by Trench, " Parables ").<p/>Sat [&#954; &#945; &#964; &#945; &#954; &#949; &#953; &#964; &#945; &#953;]. Lit., is reclining at meat : a lively change to the present tense.<p/>Alabaster. See on <a href='B:470 26:7'>Mat 26:7</a>.


text:
At his feet behind. The body of the guest rested on the couch; the feet were turned from the table toward the walls, and the left elbow rested on the table.<p/>Wash [&#946; &#961; &#949; &#967; &#949; &#953; &#957;]. More literally and better, as Rev., wet, as with rain. Wiped [&#949; &#958; &#949; &#956; &#945; &#963; &#963; &#949; &#957;]. See on ch. <a href='B:490 5:2'>Luk 5:2</a>.


text:
Creditor [&#948; &#945; &#957; &#949; &#953; &#963; &#964; &#951;]. From daneion, a loan. Properly a lender of money at interest. Rev., lender. See on ch. <a href='B:490 6:34'>Luk 6:34</a>.<p/>Pence [&#948; &#951; &#957; &#945; &#961; &#953; &#945;]. See on <a href='B:470 20:2'>Mat 20:2</a>.


text:
Frankly forgave [&#949; &#967; &#945; &#961; &#953; &#963; &#945; &#964; &#959;]. Rev. omits frankly, which is implied in the verb. See on ver. 21.


text:
I suppose [&#965; &#960; &#959; &#955; &#945; &#956; &#946; &#945; &#957; &#969;]. The verb literally means to take up by getting under. It might be rendered, accordingly, I take it.


text:
Ceased (die lipen). Only here in New Testament. Common in medical language, meaning to be intermittent, and to discontinue giving remedies for a time.<p/>To kiss [&#954; &#945; &#964; &#945; &#966; &#953; &#955; &#959; &#965; &#963; &#945;]. The compound verb has the force of kissing tenderly, caressing.


text:
Oil [&#949; &#955; &#945; &#953; &#969;]. In vv. 37, 38, the word muron, liquid ointment, is used. This was the finer and costlier of the two. Christ means to say to Simon, " thou didst not anoint my head, the nobler part, with ordinary oil. She hath anointed my feet with costly ointment.


text:
They began. Luke notes the first uprising of the thought.<p/>Within themselves [&#949; &#957; &#949; &#945; &#965; &#964; &#959; &#953; &#962;]. Better, among themselves, as Rev., in margin.<p/>Also [&#954; &#945; &#953;]. Much better as Rev., "who even forgiveth sins."


text:
In peace [&#949; &#953; &#962; &#949; &#953; &#961; &#951; &#957; &#951; &#957;]. Lit., into peace. See on <a href='B:480 5:34'>Mar 5:34</a>. :<a href='B:490 8'>Luk 8:0</a><p/>CHAPTER VIII<p/>1 - 3. Peculiar to Luke.


text:
Afterward [&#949; &#957; &#964; &#969; &#954; &#945; &#952; &#949; &#958; &#951; &#962;]. Rev., soon afterward. See on ch. <a href='B:490 7:11'>Luk 7:11</a>. Throughout every city and village [&#954; &#945; &#964; &#945; &#960; &#959; &#955; &#953; &#957; &#954; &#945; &#953; &#954; &#969; &#956; &#951; &#957;]. Lit., by city and village. See on ver. 4.<p/>Preaching [&#954; &#951; &#961; &#965; &#963; &#963; &#969; &#957;]. Or proclaiming, as a herald. Compare ch. 4 18, and see on <a href='B:670 2:5'>1Pe 2:5</a>.<p/>And the twelve were with him. The were is supplied by the translators. Better, "he himself went about," etc., "and the twelve (went) with him;" or, as Rev., and with him the twelve.


text:
Steward [&#949; &#960; &#953; &#964; &#961; &#959; &#960; &#959; &#965;]. From ejpitrepw, to turn toward; thence to turn over to, transfer, and so commit or intrust to. The word thus literally means, one to whom the management of affairs is turned over.<p/>4 - 18. Compare <a href='B:470 13:1-23'>Mat 13:1-23</a>; <a href='B:480 4:1-25'>Mar 4:1-25</a>.


text:
Out of every city [&#954; &#945; &#964; &#945; &#960; &#959; &#955; &#953; &#957;]. City by city.<p/>Were come [&#949; &#960; &#953; &#960; &#959; &#961; &#949; &#965; &#959; &#956; &#949; &#957; &#969; &#957;]. The present participle denoting something in progress. They kept coming. Rev., resorted.


text:
To sow. See on <a href='B:470 13:3'>Mat 13:3</a>.<p/>His seed. Peculiar to Luke.<p/>By the way - side. See on <a href='B:470 13:4'>Mat 13:4</a>.<p/>Was trodden down. A rendering which would apply better to standing grain. Render, as Rev., trodden under foot. Peculiar to Luke.


text:
The rock [&#964; &#951; &#957; &#960; &#949; &#964; &#961; &#945; &#957;]. Matthew has the rocky places, and Mark the rocky ground.<p/>Sprung up [&#966; &#965; &#949; &#957;]. Lit., having sprung up. Rev., better, grew. Sprung up is Matthew's ejxaneteilen. Only here and <a href='B:650 12:15'>Heb 12:15</a>, where it is a quotation from the Septuagint. See on <a href='B:470 13:7'>Mat 13:7</a>.<p/>Moisture [&#953; &#954; &#956; &#945; &#948; &#945;]. Only here in New Testament. Matthew and Mark have depth of earth. The word is the medical expression for juices of the body, of plants, and of the earth. Aristophanes, metaphorically, the juice of thought (" Clouds, " 233). Hippocrates uses this and the preceding word together, comparing the juices of the body with those of the earth.


text:
Among [&#949; &#957; &#956; &#949; &#963; &#969;]. In the midst. Stronger than the simple ejn, in, as giving more prominence to the danger.<p/>Sprung up with it [&#963; &#965; &#956; &#966; &#965; &#949; &#953; &#963; &#945; &#953;]. Only here in New Testament. See on ver. 6, and <a href='B:470 13:7'>Mat 13:7</a>. The technical word among physicians for closing of wounds or ulcers, and uniting of nerves or bones. Dioscorides uses it, as here, of plants growing in the same place : "The hellebore grows together with the vines."<p/>Choked [&#945; &#960; &#949; &#960; &#957; &#953; &#958; &#945; &#957;]. Lit., choked off. Matthew has the simple epnixan, choked; and Mark sunepnixan; the sun, together, emphasizing the idea of compression. Luke is very fond of compounds and sonorous words. See on ch. <a href='B:490 23:51'>Luk 23:51</a>.


text:
A hundred - fold. Omitting the thirty and sixty of Matthew and Mark. See on <a href='B:470 13:8'>Mat 13:8</a>.


text:
Mysteries. See on <a href='B:470 13:11'>Mat 13:11</a>.<p/>Understand (suniwsin). See on understanding, the kindred noun, <a href='B:480 12:33'>Mar 12:33</a>.


text:
For awhile believe. See on <a href='B:470 13:21'>Mat 13:21</a>. Matthew and Mark have endureth, or endure for a while.<p/>In time of temptation. Matthew and Mark have, when tribulation or persecution cometh.<p/>Fall away. Lit., withdraw or stand aloof. Matthew and Mark have stumble.


text:
Go forth [&#960; &#959; &#961; &#949; &#965; &#959; &#956; &#949; &#957; &#959; &#953;]. The present participle. Much better Rev., "they that have heard, and as they go on their way are choked," etc.<p/>Choked with [&#965; &#960; &#959;, &#965; &#957; &#948; &#949; &#961;]. Implying the impulse under which they pursue their course.<p/>Bring (no fruit) to perfection (telesforousin). Only here in New Testament. Matthew and Mark have, it becometh unfruitful. The verb literally means to bring to an end or accomplishment.


text:
These are they which [&#959; &#965; &#964; &#959; &#953; &#949; &#953; &#963; &#953; &#957; &#959; &#953; &#964; &#953; &#957; &#949; &#962;]. Which denotes them as belonging to a class. Hence Rev., rightly, such as.<p/>Honest and good heart. Peculiar to Luke. Honest; lit., fair, noble.<p/>Honest, not in the popular sense, but in the sense of the Latin honestus; noble, virtuous, worthy.<p/>Keep (katecousin). Much better Rev., hold it fast, giving the force of the compound verb.<p/>With patience. Or in patience. Peculiar to Luke. In contrast with fall away, ver. 13.


text:
Candle [&#955; &#965; &#967; &#957; &#959; &#957;]. Rev., properly, lamp. See on <a href='B:480 4:21'>Mar 4:21</a>.<p/>Candlestick [&#955; &#965; &#967; &#957; &#953; &#945; &#962;]. Correctly, as Rev., a stand. See on <a href='B:470 5:15'>Mat 5:15</a>.


text:
Nothing is secret - manifest. Correctly rendered in A. V., but not so the parallel passage, <a href='B:480 4:22'>Mar 4:22</a>, on which see note.


text:
How ye hear [&#960; &#969; &#962;]. The manner of hearing. Mark has ti, what ye hear; the matter.<p/>Seemeth [&#948; &#959; &#954; &#949; &#953;]. Peculiar to Luke. Rev. renders "thinketh he hath," as <a href='B:660 1:26'>Jas 1:26</a>, on which see note. Wyc., guesseth; Tynd., supposeth.<p/>19 - 21. Compare <a href='B:470 12:46-50'>Mat 12:46-50</a>; <a href='B:480 3:31-35'>Mar 3:31-35</a>.<p/>Come at him [&#963; &#965; &#957; &#964; &#965; &#967; &#949; &#953; &#957;]. Only here in New Testament. The word properly carries the idea of an accidental meeting, and slightly so here. Jesus was lost in the crowd, and his friends could not fall in with him.<p/>22 - 25; <a href='B:490 9:57-62'>Luk 9:57-62</a>. Compare <a href='B:470 8:18-27'>Mat 8:18-27</a>; <a href='B:480 4:35-41'>Mar 4:35-41</a>.


text:
Let us go over unto the other side of the lake. Wyc. has, pass we over the standing water. On lake, see on ch. <a href='B:490 5:1'>Luk 5:1</a>.<p/>Launched forth [&#945; &#957; &#951; &#967; &#952; &#951; &#963; &#945; &#957;]. See on ch. <a href='B:490 5:3'>Luk 5:3</a>. The verb literally means to lead up; hence to lead up to the high sea, or take to sea; put to sea. It is the word used of Jesus ' being led up into the wilderness and the mount of temptation (<a href='B:470 4:1'>Mat 4:1</a>; <a href='B:490 2:22'>Luk 2:22</a> ); also of bringing up a sacrifice to an idol - altar (<a href='B:510 7:41'>Act 7:41</a> ). Often in Acts in the accounts of Paul's voyages.


text:
He fell asleep [&#945; &#966; &#965; &#960; &#957; &#969; &#963; &#949; &#957;]. Very graphic. He fell off [&#945; &#960; &#959;] into sleep.<p/>Came down [&#954; &#945; &#964; &#949; &#946; &#951;]. More vivid than either Matthew or Mark, who have there arose. The word describes the action of the sudden storms which literally came down from the heights surrounding the lake. See on <a href='B:470 8:24'>Mat 8:24</a>.<p/>Storm [&#955; &#945; &#953; &#955; &#945; &#968;]. See on <a href='B:480 4:37'>Mar 4:37</a>. Matthew has seismov, a shaking.<p/>See on <a href='B:470 8:24'>Mat 8:24</a>.<p/>They were filling with water [&#963; &#965; &#957; &#949; &#960; &#955; &#951; &#961; &#959; &#965; &#957; &#964; &#959;]. Used by Luke only.<p/>Mark, as usual, goes into minuter detail, and describes how the waves beat into the boat. Note the imperfects : they were filling; they were beginning to be in danger, contrasted with the instantaneous descent of the storm expressed by the aorist came down.


text:
Master. See on ch. <a href='B:490 5:5'>Luk 5:5</a>.<p/>Rebuked. Compare the more detailed narrative of <a href='B:480 4:39'>Mar 4:39</a>, and see notes there. Wyc., blamed.<p/>The raging [&#954; &#955; &#965; &#948; &#969; &#957; &#953;]. See on <a href='B:660 1:6'>Jas 1:6</a>.<p/>Arose [&#948; &#953; &#949; &#947; &#949; &#961; &#952; &#949; &#953; &#962;]. Wrong. It is the word used just before, awoke. Lit., having been thoroughly awakened. Rev., correctly, he awoke. Luke is especially fond of compounds with dia.<p/>A calm. Matthew and Mark have "a great calm."


text:
They arrived [&#954; &#945; &#964; &#949; &#960; &#955; &#949; &#965; &#963; &#945; &#957;]. The verb means literally to sail down from the sea to the shore. Compare launched forth, ver. 22. Only here in New Testament. The two prepositions, up and down, are used in our nautical terms bear up and bear down. See Introduction, on Luke's variety of words for sailing. Matthew and Mark have came [&#949; &#955; &#952; &#959; &#957; &#964; &#959; &#962; &#951; &#955; &#952; &#959; &#957;]. Gerasenes. The texts vary, some reading Gadarenes, as A. V., others Gergesenes.<p/>Over against [&#945; &#957; &#964; &#953; &#960; &#949; &#961; &#945;]. Only here in New Testament.


text:
There met him out of the city. The words out of the city belong rather with a certain man. So Rev.<p/>Which had devils long time. The best texts insert kai, and, after devils (demons), and read "who had demons, and for a long time he had worn," etc. Long [&#953; &#954; &#945; &#957; &#969;]. See on ch. <a href='B:490 7:16'>Luk 7:16</a>.<p/>Tombs. See on <a href='B:470 8:28'>Mat 8:28</a>. Compare <a href='B:480 5:4-6'>Mar 5:4-6</a>.


text:
Fell down [&#960; &#961; &#959; &#963; &#949; &#960; &#949; &#963; &#949; &#957;]. Mark has prosekunhsen, which often implies religious or superstitious feeling, as <a href='B:470 4:9'>Mat 4:9</a>; <a href='B:470 4:10'>Mat 4:10</a>. This is the prostration of abject terror.<p/>Cried out [&#945; &#957; &#945; &#954; &#961; &#945; &#958; &#945; &#962;]. The compound verb with ajna, up, implies what is conveyed by our phrase, lifting up the voice. See on <a href='B:480 5:5'>Mar 5:5</a>.<p/>What have I to do with thee? See on <a href='B:480 5:7'>Mar 5:7</a>.<p/>Torment [&#946; &#945; &#963; &#945; &#957; &#953; &#963; &#951; &#962;]. See on <a href='B:470 4:24'>Mat 4:24</a>. Luke never uses the word of sickness, as <a href='B:470 8:6'>Mat 8:6</a>. See on ch. <a href='B:490 4:41'>Luk 4:41</a>.


text:
He had commanded [&#960; &#945; &#961; &#951; &#947; &#947; &#949; &#955; &#955; &#949; &#957;]. Imperfect tense. Rev. does not improve by reading he commanded. The imperfect expresses the simultaneousness of the exorcism and the cry torment me not. Better, for he was commanding. So the Am. Rev.<p/>It had seized [&#963; &#965; &#957; &#951; &#961; &#960; &#945; &#954; &#949; &#953;]. Used by Luke only. See <a href='B:510 6:12'>Act 6:12</a>; <a href='B:510 27:15'>Act 27:15</a>. The verb literally means to snatch and carry away with [&#963; &#965; &#957;].<p/>He was kept bound [&#949; &#948; &#949; &#963; &#956; &#949; &#965; &#949; &#964; &#959; &#966; &#965; &#955; &#945; &#963; &#963; &#959; &#956; &#949; &#957; &#959; &#962;]. Lit., he was bound, being guarded. Rev., was kept under guard and bound. The A. V. does not sufficiently bring out the vigilance with which he was attended.<p/>Chains and fetters. See on <a href='B:480 5:4'>Mar 5:4</a>.<p/>Breaking [&#948; &#953; &#945; &#961; &#961; &#951; &#963; &#963; &#969; &#957;]. Compare <a href='B:480 4:4'>Mar 4:4</a>, and see note there.<p/>Was driven, etc. Peculiar to Luke.


text:
Command them. The plural, referring to the legion.<p/>The deep [&#945; &#946; &#965; &#963; &#963; &#959; &#957;]. Lit., the bottomless. Transcribed into our abyss, as Rev. Mark has a quite different request, that he would not send them out of the country (v. 10). In <a href='B:520 10:7'>Rom 10:7</a>, used of Hades, to which Christ descended; and in Revelation always of the bottomless pit. The demons refer to their place of abode and torment.


text:
Ran violently [&#969; &#961; &#956; &#951; &#963; &#949; &#957;]. Rev., more neatly, rushed. Only Mark gives the number of the swine, two thousand.<p/>A steep place. See on <a href='B:470 9:32'>Mat 9:32</a>.


text:
He that was possessed with devils. Expressed in the Greek by two words, oJ daimonisqeiv, the demonized.<p/>Was healed [&#949; &#963; &#969; &#952; &#951;]. See on ch. <a href='B:490 6:19'>Luk 6:19</a>.


text:
They were taken [&#963; &#965; &#957; &#949; &#953; &#967; &#959; &#957; &#964; &#959;]. See on ch. <a href='B:490 4:38'>Luk 4:38</a>. The same word as of the fever.


text:
Besought [&#949; &#948; &#949; &#949; &#964; &#959;]. Imperfect : was beseeching. See on prayers, ch. 5 33. Rev., prayed. Beseech is used to render parakalew (<a href='B:480 5:10'>Mar 5:10</a> ). See on consolation, ch. 6 24. Parakalew, beseech, is used of prayer to God in only one instance, <a href='B:540 12:8'>2Co 12:8</a>, where Paul besought the Lord to remove the thorn in the flesh. Frequently of requests to Christ while on earth. Deomai, to pray, often of prayer to God (<a href='B:470 9:38'>Mat 9:38</a>; <a href='B:490 10:2'>Luk 10:2</a>; <a href='B:510 8:22'>Act 8:22</a> ). It is noticeable that in ver. 28, where the demons address Christ as the Son of the highest God, they say deonai, I pray. In vv. 31, 32, where they ask not to be sent away, and to be allowed to enter into the swine, they say parakalew, I beseech. The restored man, recognizing Jesus ' divine power, prayed [&#949; &#948; &#949; &#953; &#964; &#959;] to be with him. The distinction, however, must not be closely pressed. The two words seem to be often used interchangeably in the New Testament.


text:
Shew [&#948; &#953; &#951; &#947; &#959; &#965;]. Rather relate, recount, with the idea of telling the story throughout [&#948; &#953; &#945;]. See on declaration, ch. 1 1.<p/>Throughout the whole city. Mark says in Decapolis.<p/>How great things [&#959; &#963; &#945;]. Lit., how many things, and thus according with recount. Declared all things throughout, as many as Jesus had done.<p/>41 - 56. Compare <a href='B:470 9:18-26'>Mat 9:18-26</a>; <a href='B:480 5:22-43'>Mar 5:22-43</a>.


text:
Jairus. The name of one of the Israelite chiefs, Jair, who conquered and settled Bashan (<a href='B:40 32:41'>Num 32:41</a>; <a href='B:60 13:30'>Jos 13:30</a> ). "His name lingered down to the time of the Christian era, when, in the same region as that which he conquered, we find a ruler of the synagogue named Jair" (Stanley, " Jewish Church ").


text:
Thronged [&#963; &#965; &#957; &#949; &#960; &#957; &#953; &#947; &#959; &#957;]. With the idea of pressing together [&#963; &#965; &#957;] upon him : stifling. The simple verb is that rendered choke, as in vv. 8, 33.


text:
Had spent [&#960; &#961; &#959; &#963; &#945; &#957; &#945; &#955; &#969; &#963; &#945; &#963; &#945;]. Only here in New Testament. Some texts omit who had spent all here living upon physicians. Luke, with professional sensitiveness, omits Mark's statement that she had suffered many things from many physicians, and was not bettered but made worse.


text:
Hem. See on <a href='B:470 9:20'>Mat 9:20</a>.<p/>Stanched [&#949; &#963; &#964; &#951;]. A common medical term.


text:
Who touched [&#964; &#953; &#962; &#959; &#945; &#968; &#945; &#956; &#949; &#957; &#959; &#962;]. Lit., who is he that touched? Rev., who is it that.<p/>Throng and press [&#963; &#965; &#957; &#949; &#967; &#959; &#965; &#963; &#953; &#957; &#945; &#960; &#959; &#952; &#955; &#953; &#946; &#959; &#965; &#963; &#953; &#957;]. On the former word, see ver. 37, and ch. 4 38. Rev. renders the latter, which occurs here only, more literally, crush. It means to squeeze out, as wine from grapes. See on tribulation, <a href='B:470 13:21'>Mat 13:21</a>.


text:
Hath touched [&#951; &#968; &#945; &#964; &#959;] - I perceive [&#949; &#947; &#957; &#969; &#957;]. Rev. renders the two aorists strictly : did touch, and I perceived, with reference to Jesus ' knowledge of the touch at the moment it was applied.<p/>Virtue [&#948; &#965; &#957; &#945; &#956; &#953; &#957;]. Rev., power. The evangelists use the word frequently of miracles - mighty works. It is used here in the sense of virtue, according to its use by naturalists and physicians. Still, too much stress must not be laid upon it as a mark of Luke's professional accuracy, as Dean Plumptre in "The Expositor," 4 139; since Mark uses it in his narrative of the same incident, and in the same sense (<a href='B:480 5:30'>Mar 5:30</a> ).


text:
From the ruler of the synagogue's house. A. V. and Rev. properly supply house, as the ruler himself is present with Jesus.<p/>Dead. Placed first in the Greek order, for emphasis. "Dead is thy daughter."<p/>Trouble. See on <a href='B:470 9:36'>Mat 9:36</a>; <a href='B:480 5:35'>Mar 5:35</a>. Tyndale renders dis - ease, in the old verbal sense of disturb.


text:
Wept and bewailed. Both imperfects, were weeping and bewailing.<p/>So, rightly, Rev. Compare on bewailing, <a href='B:480 5:38'>Mar 5:38</a>.


text:
Maid [&#951; &#960; &#945; &#953; &#962;]. Instead of the unclassical korasion, damsel, of Matthew and Mark. :<a href='B:490 9'>Luk 9:0</a><p/>CHAPTER IX<p/>1 - 6. Compare <a href='B:470 10:1'>Mat 10:1</a>; <a href='B:470 10:7'>Mat 10:7</a>; <a href='B:470 10:9-11'>Mat 10:9-11</a>; <a href='B:470 10:14'>Mat 10:14</a>; <a href='B:480 6:7-13'>Mar 6:7-13</a>.


text:
Take [&#945; &#953; &#961; &#949; &#964; &#949;]. Lit., lift, with a view of carrying away.<p/>Staves. Following the reading rJabdouv, for which read rJabdon, staff. Two coats [&#945; &#957; &#945; &#948; &#965; &#959; &#967; &#953; &#964; &#969; &#957; &#945; &#962;]. Lit., two apiece : the force of ajna, as in <a href='B:500 2:6'>Joh 2:6</a>.


text:
Throughout the towns [&#954; &#945; &#964; &#945; &#964; &#945; &#962; &#954; &#969; &#956; &#945; &#962;]. Rev., rightly, villages. The preposition is distributive, village by village.<p/>7 - 9. Compare <a href='B:470 14:1-2'>Mat 14:1-2</a>; 6 - 12.<a href='B:480 6:14-16'>Mar 6:14-16</a>; <a href='B:480 6:21-29'>Mar 6:21-29</a>.


text:
The tetrarch. See on <a href='B:470 14:1'>Mat 14:1</a>.<p/>That was done [&#964; &#945; &#947; &#953; &#957; &#959; &#956; &#949; &#957; &#945;]. The present participle. Lit., all that is being done.<p/>Was perplexed [&#948; &#953; &#951; &#960; &#959; &#961; &#949; &#953;]. Used by Luke only. From dia, through, and ajporew, to be without a way out. The radical idea of the compound verb seems to be of one who goes through the whole list of possible ways, and finds no way out. Hence, to be in perplexity.


text:
He desired [&#949; &#950; &#951; &#964; &#949; &#953;]. Rev., he sought. He did more than desire.<p/>10 - 17. Compare <a href='B:480 6:30-44'>Mar 6:30-44</a>.


text:
Declared [&#948; &#953; &#951; &#947; &#951; &#963; &#945; &#957; &#964; &#959;]. Related everything throughout [&#948; &#953; &#945;]. See on ver. 39; ch. 1 1.<p/>Bethsaida. Peculiar to Luke. It means Fishing - place.<p/>Healed [&#953; &#945; &#964; &#959;] them that had need of healing [&#952; &#949; &#961; &#945; &#960; &#949; &#953; &#945; &#962;]. See on ch. <a href='B:490 5:15'>Luk 5:15</a>.


text:
And when the day began to wear away. Omit when. Render, and the day began, etc. To wear away [&#954; &#955; &#953; &#957; &#949; &#953; &#957;]. Lit., to decline. Wyc., very literally, to bow down.<p/>Lodge [&#954; &#945; &#964; &#945; &#955; &#965; &#963; &#969; &#963; &#953; &#957;]. Peculiar to Luke. Primarily the verb means to break up or dissolve. Hence often in New Testament to destroy (<a href='B:470 5:17'>Mat 5:17</a>; <a href='B:480 13:2'>Mar 13:2</a> ). Intransitively, to take up one's quarters; lodge; either because the harness of the traveler's horses is loosed, or because the fastenings of their garments are untied. The kindred word kataluma, a guest - chamber, occurs, <a href='B:480 14:14'>Mar 14:14</a>; or inn, <a href='B:490 2:7'>Luk 2:7</a>.<p/>Victuals [&#949; &#960; &#953; &#963; &#953; &#964; &#953; &#963; &#956; &#959; &#957;]. Only here in New Testament. Properly a stock of provisions. Thus Xenophon. "Cyrus hastened the whole journey, except when he halted in order to furnish himself with supplies" [&#949; &#960; &#953; &#963; &#953; &#964; &#953; &#963; &#956; &#959; &#965; &#949; &#957; &#949; &#954; &#945;].<p/>Desert [&#949; &#961; &#951; &#956; &#969;]. See on <a href='B:470 14:15'>Mat 14:15</a>.


text:
Give ye. The ye emphatic, closing the sentence in the Greek order. See on <a href='B:470 14:15'>Mat 14:15</a>.<p/>Buy food. Compare <a href='B:480 6:37'>Mar 6:37</a>.


text:
In a company [&#954; &#955; &#953; &#963; &#953; &#945; &#962;]. The plural, in companies. Lit., table - companies. The word is also used in classical Greek of a couch for reclining at table. Only here in New Testament. See on <a href='B:480 6:39'>Mar 6:39</a>.


text:
Brake and gave [&#954; &#945; &#964; &#949; &#954; &#955; &#945; &#963; &#949; &#957; &#949; &#948; &#953; &#948; &#959; &#965;]. Note the two tenses, as in <a href='B:480 6:41'>Mar 6:41</a>, and see note there.<p/>To set before [&#960; &#945; &#961; &#945; &#952; &#949; &#953; &#957; &#945; &#953;]. Lit., to set beside, since the table was at the side of the guest. A common word for serving up a meal. Compare <a href='B:490 10:8'>Luk 10:8</a>; <a href='B:510 16:34'>Act 16:34</a>. From the sense of placing beside, comes that of putting in charge, committing (<a href='B:490 12:48'>Luk 12:48</a>; <a href='B:490 23:46'>Luk 23:46</a>; <a href='B:610 1:18'>1Ti 1:18</a> ). Hence the kindred noun paraqhkh (<a href='B:620 1:12'>2Ti 1:12</a> ), a deposit : that which I have committed.


text:
Were filled. See on <a href='B:470 5:6'>Mat 5:6</a>.<p/>There were taken up of fragments that remained to them twelve baskets [&#954; &#945; &#953; &#951; &#961; &#952; &#951; &#964; &#959; &#960; &#949; &#961; &#953; &#963; &#963; &#949; &#965; &#963; &#945; &#957; &#945; &#965; &#964; &#960; &#953; &#962; &#954; &#955; &#945; &#963; &#956; &#945; &#964; &#969; &#957; &#954; &#959; &#966; &#953; &#957; &#959; &#953; &#948; &#969; &#948; &#949; &#954; &#945;]. The Rev. is more accurate, putting the comma after aujtoiv, to them, instead of after klasmatwn, fragments; and making the latter word depend on kofinoi, baskets. Render, therefore, And there was taken up that which remained over to them, of broken pieces, twelve baskets.<p/>Baskets. See on <a href='B:470 14:20'>Mat 14:20</a>.<p/>18 - 21. Compare <a href='B:470 16:13-20'>Mat 16:13-20</a>; <a href='B:480 8:27-30'>Mar 8:27-30</a>.


text:
Ye. Emphatic : "but ye, whom do ye say that I am?" The Christ of God. Each evangelist gives Peter's confession differently. Matthew, The Christ, the Son of the living God. Mark, The Christ. See on <a href='B:470 16:15'>Mat 16:15</a>. On Christ, see on <a href='B:470 1:1'>Mat 1:1</a>.


text:
He straitly charged [&#949; &#960; &#953; &#964; &#953; &#956; &#951; &#963; &#945; &#962;]. The word implies an emphatic, solemn charge; its meaning being, strictly, to lay a penalty upon one, and thence, to charge under penalty.<p/>No man [&#956; &#951; &#948; &#949; &#957; &#953;]. The conditional negative : no man, whoever he might be.<p/>22 - 27. Compare <a href='B:470 16:21-28'>Mat 16:21-28</a>; <a href='B:480 8:31-38'>Mar 8:31-38</a>; <a href='B:480 9:1'>Mar 9:1</a>.


text:
Be rejected [&#945; &#960; &#959; &#948; &#959; &#954; &#953; &#956; &#945; &#963; &#952; &#951; &#957; &#945; &#953;]. The verb means to reject on scrutiny or trial, and therefore implies deliberate rejection.<p/>Of the elders [&#945; &#960; &#959;]. Lit., from the side of; on the part of.


text:
Will come after [&#952; &#949; &#955; &#949; &#953;]. Not the future tense of the verb come, but the present of the verb to will : wills to come. See on <a href='B:470 1:19'>Mat 1:19</a>; and <a href='B:480 8:34'>Mar 8:34</a>. Rev., properly, would come.<p/>Daily. Peculiar to Luke.


text:
Will save [&#952; &#949; &#955; &#951; &#963; &#969; &#963; &#945; &#953;]. The same construction as will come after (ver. 23). Rev., would save.<p/>Life [&#968; &#965; &#967; &#951; &#957;]. See on soul, <a href='B:480 12:30'>Mar 12:30</a>.


text:
Gain [&#954; &#949; &#961; &#948; &#951; &#963; &#945; &#962;]. A merchant's word. Jesus is putting the case as a common - sense question of profit and loss.<p/>Lose [&#945; &#960; &#959; &#955; &#949; &#963; &#945; &#962;]. "When he might have been saved" (Bengel). This word, in classical Greek, is used :<p/>1. Of death in battle or elsewhere.<p/>2. Of laying waste, as a city or heritage.<p/>3. Of losing of life, property, or other objects. As an active verb, to kill or demolish.<p/>4. Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (<a href='B:470 2:13'>Mat 2:13</a>; <a href='B:470 12:14'>Mat 12:14</a> ). Of destroying and perishing, not only of human life, but of material and intellectual things (<a href='B:530 1:19'>1Co 1:19</a>; <a href='B:500 6:27'>Joh 6:27</a>; <a href='B:480 2:22'>Mar 2:22</a>; <a href='B:670 1:7'>1Pe 1:7</a>; <a href='B:660 1:11'>Jas 1:11</a>; <a href='B:650 1:11'>Heb 1:11</a> ). Of losing (<a href='B:470 10:6'>Mat 10:6</a>; <a href='B:470 10:42'>Mat 10:42</a>; <a href='B:490 14:4'>Luk 14:4</a>; <a href='B:490 14:6'>Luk 14:6</a>; <a href='B:490 14:8'>Luk 14:8</a> ). Of moral abandonment (<a href='B:490 14:24'>Luk 14:24</a>; <a href='B:490 14:32'>Luk 14:32</a> ). Of the doom of the inpenitent (<a href='B:470 10:28'>Mat 10:28</a>; <a href='B:490 13:3'>Luk 13:3</a>; <a href='B:500 3:15'>Joh 3:15</a>; <a href='B:500 10:28'>Joh 10:28</a>; <a href='B:680 3:9'>2Pe 3:9</a>; <a href='B:520 2:12'>Rom 2:12</a> ).<p/>Cast away [&#950; &#951; &#956; &#953; &#969; &#952; &#949; &#953; &#962;]. Another business term. The word means to fine, amerce, mulct; to punish by exacting forfeit. Hence Rev., correctly, forfeit his own self. See on win your souls, <a href='B:490 21:19'>Luk 21:19</a>. Also on <a href='B:470 16:26'>Mat 16:26</a>.


text:
Shall be ashamed [&#949; &#960; &#945; &#953; &#963; &#967; &#965; &#957; &#952; &#951;]. The feeling expressed by this word has reference to incurring dishonor or shame in the eyes of men. It is "the grief a man conceives from his own imperfections considered with relation to the world taking notice of them; grief upon the sense of disesteem" (" South, "cit. by Trench). Hence it does not spring out of a reverence for right in itself, but from fear of the knowledge and opinion of men. Thus in the use of the kindred noun aijscunh, shame, in the New Testament. In <a href='B:490 14:9'>Luk 14:9</a>, the man who impudently puts himself in the highest place at the feast, and is bidden by his host to go lower down, begins with shame to take the lowest place; not from a right sense of his folly and conceit, but from being humiliated in the eyes of the guests. Thus, <a href='B:650 12:2'>Heb 12:2</a>, Christ is said to have" endured the shame, "i e., the public disgrace attaching to crucifixion. So, too, in the use of the verb, <a href='B:520 1:16'>Rom 1:16</a> :" I am not ashamed of the gospel, " though espousing its cause subjects me to the contempt of the Jew and of the Greek, to whom it is a stumbling - block and foolishness. Onesiphorus was not ashamed to be known as the friend of the prisoner (<a href='B:620 1:16'>2Ti 1:16</a> ). Compare <a href='B:650 2:11'>Heb 2:11</a>; <a href='B:650 11:16'>Heb 11:16</a>. It is used of the Son of Man here by a strong metaphor. Literally, of course, the glorified Christ cannot experience the sense of shame, but the idea at the root is the same. It will be as if he should feel himself disgraced before the Father and the holy angels in owning any fellowship with those who have been ashamed of him.<p/>His glory, etc. Threefold glory. His own, as the exalted Messiah; the glory of God, who owns him as his dearly beloved son, and commits to him the judgment; and the glory of the angels who attend him.


text:
Taste of death. The word taste, in the sense of experience, is often used in classical Greek; as, to taste of toils, of sorrow, of freedom, but never of death. The phrase, taste of death, is common in Rabbinical writings. In the New Testament only here and <a href='B:650 2:9'>Heb 2:9</a>, used of Christ. Chrysostom (cited by Alford) compares Christ to a physician who first tastes his medicines to encourage the sick to take them.<p/>The kingdom of God. See on ch. <a href='B:490 6:20'>Luk 6:20</a>.<p/>28 - 36. Compare <a href='B:470 17:1-13'>Mat 17:1-13</a>; <a href='B:480 9:2-13'>Mar 9:2-13</a>.


text:
A mountain. Rev., the mountain. The tradition that this mountain was Tabor is generally abandoned, and Mount Hermon is commonly supposed to have been the scene of the transfiguration. "Hermon, which is indeed the center of all the Promised Land, from the entering in of Hamath unto the river of Egypt; the mount of fruitfulness, from which the springs of Jordan descended to the valleys of Israel. Along its mighty forest - avenues, until the grass grew fair with the mountain lilies, his feet dashed in the dew of Hermon, he must have gone to pray his first recorded prayer about death, and from the steep of it, before he knelt, could see to the south all the dwelling - place of the people that had sat in darkness, and seen the great light - the land of Zabulon and of Naphtali, Galilee of the nations; could see, even with his human sight, the gleam of that lake by Capernaum and Chorazin, and many a place loved by him and vainly ministered to, whose house was now left unto them desolate; and, chief of all, far in the utmost blue, the hills above Nazareth, sloping down to his old home : hills on which the stones yet lay loose that had been taken up to cast at him, when he left them forever" (Ruskin, "Modern Painters," 4 374).<p/>To pray. Peculiar to Luke.


text:
Was altered [&#949; &#947; &#949; &#957; &#949; &#964; &#959;]. Lit., became different. Luke avoids Matthew's word, metamorfwqh, was metamorphosed. He was writing for Greek readers, to whom that word represented the transformations of heathen deities into other forms. See, for instance, the story of the capture of Proteus by Menelaus, in the fourth book of Homer's "Odyssey." See on <a href='B:470 17:2'>Mat 17:2</a>.<p/>White [&#955; &#949; &#965; &#954; &#959; &#962;]. In classical Greek very indefinite as an expression of color; being used, not only of the whiteness of the snow, but of gray dust. Its original sense is clear. All three evangelists use the word, but combined with different terms. Thus, Matthew, as the light. Mark, stilbonta, glistering (see on <a href='B:480 9:3'>Mar 9:3</a> ). Luke, ejxastraptwn (only here in New Testament), flashing as with the brilliance of lightning. Rev., dazzling.


text:
There talked [&#963; &#965; &#957; &#949; &#955; &#945; &#955; &#959; &#965; &#957;]. The imperfect is graphic; as the vision revealed itself, the two were in the act of talking.


text:
This verse is peculiar to Luke. Spake [&#949; &#955; &#949; &#947; &#959; &#957;]. Imperfect, were speaking.<p/>Decease [&#949; &#958; &#959; &#948; &#959; &#957;]. The Rev. retains the word of the A. V., though it has, to modern ears, a somewhat formal sound. No word, however, could more accurately represent the original, which is compounded of ejx, out of, and oJdov, a journeying; and thus corresponds to the Latin decessus, a going away, whence the word decease. The Greek word is familiar to us as exodus, applied principally to the migration of the Hebrews from Egypt, and thus used at <a href='B:650 11:22'>Heb 11:22</a>, departing. In the mouth of Christ it covers the ideas both of death and ascension. Peter uses it of his own death (<a href='B:680 1:15'>2Pe 1:15</a>, where see note).<p/>He should accomplish [&#949; &#956; &#949; &#955; &#955; &#949; &#957; &#960; &#955; &#951; &#961; &#959; &#965; &#957;]. Better, as Rev., he was about to accomplish. "Accomplish," or "fulfil," is very significant with reference to Christ's death. Moses and Joshua had begun an exodus from Egypt, but had not accomplished the going out of God's people from this present world. See <a href='B:650 3:18'>Heb 3:18</a>; <a href='B:650 4:8'>Heb 4:8</a>.


text:
Heavy [&#946; &#949; &#946; &#945; &#961; &#951; &#956; &#949; &#957; &#959; &#953;]. The perfect participle. Lit., burdened or oppressed. "It was but natural for these men of simple habits, at night, and after the long ascent, and in the strong mountain air, to be heavy with sleep; and we also know it as a psychological fact, that, in quick reaction, after the overpowering influence of the strongest emotions, drowsiness would creep over their limbs and senses" (Edersheim).


text:
As they were departing [&#949; &#957; &#964; &#969; &#948; &#953; &#945; &#967; &#969; &#961; &#953; &#950; &#949; &#963; &#952; &#945; &#953; &#945; &#965; &#964; &#959; &#965; &#962;]. Lit., in their departing. The verb only here in New Testament. The whole sentence is peculiar to Luke's narrative.<p/>Master. See on ch. <a href='B:490 5:5'>Luk 5:5</a>.<p/>Let us make. See on <a href='B:470 17:4'>Mat 17:4</a>.<p/>Tabernacles. See on <a href='B:470 17:4'>Mat 17:4</a>. "Jesus might have smiled at the naive proposal of the eager apostle that they six should dwell forever in the little succoth of wattled boughs on the slopes of Hermon" (Farrar).<p/>Not knowing what he said. Not implying any reproach to Peter, but merely as a mark of his bewilderment in his state of ecstasy.


text:
A cloud. "A strange peculiarity has been noticed about Hermon, in the extreme rapidity of the formation of cloud on the summit. In a few minutes a thick cap forms over the top of the mountain, and as quickly disperses and entirely disappears" (Edersheim).<p/>Overshadowed them [&#949; &#960; &#949; &#963; &#954; &#953; &#945; &#950; &#949; &#957;]. A beautiful imperfect : "began to overshadow them;" thus harmonizing with the words, "as they entered into." Them [&#945; &#965; &#964; &#959; &#965; &#962;] must, I think, be confined to Moses, Elias, and Jesus. Grammatically, it might include all the six; but the disciples hear the voice out of the cloud, and the cloud, as a symbol of the divine presence, rests on these three as a sign to the disciples. See <a href='B:20 14:19'>Exo 14:19</a>; <a href='B:20 19:16'>Exo 19:16</a>; <a href='B:110 8:10'>1Ki 8:10</a>; <a href='B:230 104:3'>Psa 104:3</a>.


text:
When the voice was past [&#949; &#957; &#964; &#969; &#947; &#949; &#957; &#949; &#963; &#952; &#945; &#953; &#964; &#951; &#957; &#966; &#969; &#957; &#951; &#957;]. Lit., in the coming to pass of the voice. Rev., when the voice came, with A. V. in margin.<p/>37 - 43. Compare <a href='B:470 17:14-21'>Mat 17:14-21</a>; <a href='B:480 9:14-29'>Mar 9:14-29</a>.


text:
Come down [&#954; &#945; &#964; &#949; &#955; &#952; &#959; &#957; &#964; &#969; &#957;]. Very frequent in Luke, and only once elsewhere : <a href='B:660 3:15'>Jas 3:15</a>.


text:
Master [&#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#949;]. Teacher.<p/>Look upon [&#949; &#960; &#953; &#946; &#955; &#949; &#968; &#945; &#953;]. Only here and <a href='B:660 2:3'>Jas 2:3</a>. To look with pitying regard; and by medical writers of examining the condition of a patient.


text:
Taketh [&#955; &#945; &#956; &#946; &#945; &#957; &#949; &#953;]. See on <a href='B:480 9:18'>Mar 9:18</a>.<p/>Suddenly [&#949; &#958; &#945; &#953; &#966; &#957; &#951; &#962;]. Used only once outside of the writings of Luke : <a href='B:480 13:36'>Mar 13:36</a>. Naturally, frequent in medical writers, of sudden attacks of disease. Luke has more medical details in his account than the other evangelists. He mentions the sudden coming on of the fits, and their lasting a long time. Mr. Hobart remarks that Aretaeus, a physician of Luke's time, in treating of epilepsy, admits the possibility of its being produced by demoniacal agency. Epilepsy was called by physicians "the sacred disease."<p/>Bruising [&#963; &#965; &#957; &#964; &#961; &#953; &#946; &#959; &#957;]. See on bruised, ch. 4 18. The word literally means crushing together. Rev. expresses the sun, together, by sorely. Compare the details in Mark, gnashing the teeth and pining away (ix. 18). The details in <a href='B:480 9:21'>Mar 9:21</a>; <a href='B:480 9:22'>Mar 9:22</a>, we might rather expect to find in Luke; especially Christ's question, how long he had been subject to these attacks. See note on <a href='B:480 9:20'>Mar 9:20</a>.


text:
Faithless. See on <a href='B:480 9:19'>Mar 9:19</a>.<p/>Perverse. See on <a href='B:470 17:17'>Mat 17:17</a>.<p/>How long [&#949; &#969; &#962; &#960; &#959; &#964; &#949;]. Lit., until when.<p/>Suffer [&#945; &#957; &#949; &#958; &#959; &#956; &#945; &#953;]. Better as Rev., bear with. See <a href='B:510 18:14'>Act 18:14</a>; <a href='B:540 11:1'>2Co 11:1</a>. The literal meaning is to "bear up [&#945; &#957; &#945;] under."


text:
Threw him down [&#949; &#961; &#961; &#951; &#958; &#949; &#957;]. See on teareth, <a href='B:480 9:18'>Mar 9:18</a>.<p/>Tare [&#963; &#965; &#957; &#949; &#963; &#960; &#945; &#961; &#945; &#958; &#949; &#957;]. Only here in New Testament. Convulse, which is the exact Latin equivalent, would, perhaps, be the nearest rendering. Sparagmov, a kindred noun, is the word for a cramp.<p/>43 - 45. Compare <a href='B:470 17:22'>Mat 17:22</a>; <a href='B:470 17:23'>Mat 17:23</a>; <a href='B:480 9:30-32'>Mar 9:30-32</a>.


text:
Astonished [&#949; &#958; &#949; &#960; &#951; &#963; &#963; &#959; &#957; &#964; &#959;]. See on <a href='B:470 7:28'>Mat 7:28</a>.<p/>Mighty power [&#956; &#949; &#947; &#945; &#955; &#949; &#953; &#959; &#964; &#951; &#964; &#953;]. Used only by Luke and at <a href='B:680 1:16'>2Pe 1:16</a>, on which see note.<p/>He did [&#949; &#960; &#959; &#953; &#949; &#953;]. Imperfect. Better, was doing.


text:
Let these sayings sink down into your ears. Lit., put these sayings into your ears.<p/>Shall be delivered [&#956; &#949; &#955; &#955; &#949; &#953; &#960; &#945; &#961; &#949; &#948; &#953; &#948; &#959; &#963; &#952; &#945; &#953;]. Rather, is about to be delivered.<p/>46 - 50. Compare <a href='B:470 18:1-35'>Mat 18:1-35</a>; <a href='B:480 9:33-50'>Mar 9:33-50</a>.


text:
A reasoning [&#948; &#953; &#945; &#955; &#959; &#947; &#953; &#963; &#956; &#959; &#962;]. A debate or discussion. See on ch. <a href='B:490 24:38'>Luk 24:38</a>, and <a href='B:660 1:22'>Jas 1:22</a>; <a href='B:660 2:4'>Jas 2:4</a>.


text:
He took a little child [&#949; &#960; &#953; &#955; &#945; &#946; &#959; &#956; &#949; &#957; &#959; &#962; &#960; &#945; &#953; &#948; &#953; &#959; &#965;]. Strictly, having laid hold of.<p/>By him [&#960; &#945; &#961; &#949; &#945; &#965; &#964; &#969;]. Lit., by himself. Mark alone records the taking him in his arms.


text:
When the time was come [&#949; &#957; &#964; &#969; &#963; &#965; &#956; &#960; &#955; &#951; &#961; &#959; &#965; &#963; &#952; &#945; &#953; &#964; &#945; &#962; &#951; &#956; &#949; &#961; &#945; &#962;].<p/>Lit., in the fulfilling of the days. This means when the days were being fulfilled; not when they were fulfilled : when the time was drawing near. Rev., were well - nigh come. Luke is speaking of a period beginning with the first announcement of his sufferings, and extending to the time of his being received up.<p/>That he should be received up [&#964; &#951; &#962; &#945; &#957; &#945; &#955; &#951; &#956; &#968; &#949; &#969; &#962; &#945; &#965; &#964; &#959; &#965;]. Lit., the days of his being taken up : his ascension into heaven. jAnalhmyiv occurs nowhere else in the New Testament; but the kindred verb, ajnalambanw, is the usual word for being received into heaven. See <a href='B:510 1:2'>Act 1:2</a>; <a href='B:510 1:11'>Act 1:11</a>; <a href='B:510 1:22'>Act 1:22</a>; <a href='B:610 3:16'>1Ti 3:16</a>.<p/>57 - 62. Compare <a href='B:470 8:19-27'>Mat 8:19-27</a>; <a href='B:480 4:35-41'>Mar 4:35-41</a>.


text:
A certain man. Matthew, a scribe.<p/>Thou goest [&#945; &#960; &#949; &#961; &#967; &#951;]. Lit., "goest away" [&#945; &#960; &#959;]. I will follow these whithersoever - away thou goest.


text:
Holes. See on <a href='B:470 8:20'>Mat 8:20</a>.<p/>Birds [&#960; &#949; &#964; &#949; &#953; &#957; &#945;]. Strictly, flying fowl. The common word for bird in the New Testament. Opniv occurs <a href='B:470 23:37'>Mat 23:37</a>; <a href='B:490 13:34'>Luk 13:34</a>; but both times in the sense of hen. See on <a href='B:470 23:37'>Mat 23:37</a>. Orneon is found in <a href='B:730 18:2'>Rev 18:2</a>; <a href='B:730 19:17'>Rev 19:17</a>; <a href='B:730 19:21'>Rev 19:21</a>; and pthnon, another form for the word in this passage, occurs <a href='B:530 14:30'>1Co 14:30</a>.<p/>Nests. See on <a href='B:470 8:20'>Mat 8:20</a>.


text:
Their dead [&#964; &#959; &#965; &#962; &#949; &#945; &#965; &#964; &#969; &#957; &#957; &#949; &#954; &#961; &#959; &#965; &#962;]. As Rev., their own dead.<p/>Preach [&#948; &#953; &#945; &#947; &#947; &#949; &#955; &#955; &#949;]. Publish abroad, as Rev. dia, throughout all regions.<p/>61, 62. Peculiar to Luke.


text:
To bid farewell [&#945; &#960; &#959; &#964; &#945; &#958; &#945; &#963; &#952; &#945; &#953;]. In this sense the word is used only in later Greek. In classical Greek it signifies to set apart or assign, as a soldier to his post or an official to his office, and later to detach soldiers. Hence to dismiss one with orders. This latter sense may, as Kypke suggests, be included in the meaning of the word in this passage; the man desiring to return home, not merely to take formal leave, but also to give his final instructions to his friends and servants. Similarly, <a href='B:510 18:18'>Act 18:18</a>, of Paul taking leave of the brethren at Corinth, and, presumably, giving them instructions at parting. In the New Testament the word is used invariably in the sense of bidding farewell. <a href='B:480 6:46'>Mar 6:46</a> is rendered by Rev. after he had taken leave of them. See note there, and compare <a href='B:490 14:33'>Luk 14:33</a>; <a href='B:540 2:13'>2Co 2:13</a>.


text:
Put his hand to [&#949; &#960; &#953; &#946; &#945; &#955; &#969; &#957; &#949; &#960; &#953;]. Lit., having laid his hand upon.<p/>Back [&#949; &#953; &#962; &#964; &#945; &#959; &#960; &#953; &#963; &#969;]. Lit., to things behind. "The figure is that of a man who, while engaged in labor, instead of keeping his eye on the furrow which he is drawing, looks behind at some object which attracts his interest. He is only half at work, and half - work only will be the result" (Godet).<p/>Fit [&#949; &#965; &#952; &#949; &#964; &#959; &#962;]. Lit., well - placed : adjusted. :<a href='B:490 10'>Luk 10:0</a><p/>CHAPTER X<p/>1 - 16. Peculiar to Luke.


text:
Appointed [&#945; &#957; &#949; &#948; &#949; &#953; &#958; &#949; &#957;]. Used by Luke only. Lit., to lift up and shew, as <a href='B:510 1:24'>Act 1:24</a> : "Shew which one thou hast chosen." Hence to proclaim any one elected to an office. See on the kindred noun, shewing, ch. 1 80. Other seventy. Wrong; for he had not appointed seventy previously.<p/>Rev., rightly, seventy others, with reference to the twelve.


text:
The harvest [&#952; &#949; &#961; &#953; &#963; &#956; &#959; &#962;]. From qerov, summer (compare qeromai, to become warm). Harvest, that which is gathered in summer. Wyc., much ripe corn is, but few workmen.<p/>Pray. See on ch. <a href='B:490 8:38'>Luk 8:38</a>.<p/>Send forth [&#949; &#954; &#946; &#945; &#955; &#951;]. Lit., drive or thrust forth, implying the urgency of the mission. See on <a href='B:480 1:12'>Mar 1:12</a>.


text:
I send forth [&#945; &#960; &#959; &#963; &#964; &#949; &#955; &#955; &#969;]. See on <a href='B:470 10:2'>Mat 10:2</a>.


text:
Purse [&#946; &#945; &#955; &#955; &#945; &#957; &#964; &#953; &#959; &#957;]. Used by Luke only. For money.<p/>Scrip (phran). For victuals. Rev., wallet.<p/>Shoes. Not that they were to go unshod, but that they were not to carry a change of sandals. See <a href='B:50 29:5'>Deu 29:5</a>; <a href='B:50 33:25'>Deu 33:25</a>.<p/>Salute no man. Oriental salutations are tedious and complicated. The command is suited to a rapid and temporary mission. Compare <a href='B:120 4:29'>2Ki 4:29</a>. "These instructions were also intended to reprove another propensity which an Oriental can hardly resist, no matter how urgent his business. If he meets an acquaintance, he must stop and make an endless number of inquiries, and answer as many. If they come upon men making a bargain, or discussing any other matter, they must pause and intrude their own ideas, and enter keenly into the business, though it in nowise concerns them; and, more especially, an Oriental can never resist the temptation to assist when accounts are being settled or money counted out. The clink of coin has a positive fascination to them" (Thomson, " Land and Book ").


text:
If a son of peace be there. So Rev. A Hebraism, referring to the character of the head of the house, and the tone of the household. Compare <a href='B:220 21:9'>Job 21:9</a>.


text:
Dust [&#954; &#959; &#957; &#953; &#959; &#961; &#964; &#959; &#957;]. From koniv, dust, and ornumi, to stir up. Strictly, dust that is raised by walking.<p/>Cleaveth. See on <a href='B:470 19:5'>Mat 19:5</a>. Frequent in medical language of the uniting of wounds.<p/>Wipe off [&#945; &#960; &#959; &#956; &#945; &#963; &#963; &#959; &#956; &#949; &#952; &#945;]. See on <a href='B:490 5:2'>Luk 5:2</a>. Only here in New Testament.


text:
Mighty works. See on <a href='B:470 11:20'>Mat 11:20</a>.<p/>Sackcloth [&#963; &#945; &#954; &#954; &#969;]. From the Hebrew sak : what is knotted together; net - shaped; coarsely woven. It was made of goats ' or camels ' hair (<a href='B:730 6:12'>Rev 6:12</a> ), and was a material similar to that upon which Paul wrought in tent - making. The same word in Hebrew is used to describe a grain - sack, and this coarse material of which it is made (<a href='B:10 42:25'>Gen 42:25</a>; <a href='B:60 9:4'>Jos 9:4</a> ). So the Greek sagh means a pack or baggage. The same root, according to some etymologists, appears in saghnh, a drag - net (see <a href='B:470 13:47'>Mat 13:47</a> ), and sagov, Latin sagum, a coarse, soldier's cloak. It was employed for the rough garments for mourners (<a href='B:190 4:1'>Est 4:1</a>; <a href='B:110 21:27'>1Ki 21:27</a> ), in which latter passage the sackcloth is put next the flesh in token of extreme sorrow. Compare <a href='B:120 6:30'>2Ki 6:30</a>; <a href='B:220 16:15'>Job 16:15</a>.<p/>Ashes [&#963; &#960; &#959; &#948; &#969;]. As a sign of mourning. Defiling one's self with dead things, as ashes or dirt, as a sign of sorrow, was common among the Orientals and Greeks. Thus Homer describes Achilles on hearing of the death of Patroclus :<p/>"Grasping in both hands The ashes of the hearth, he showered them o'er His head, and soiled with them his noble face."<p/>Iliad, 18 28.<p/>And Priam, mourning for Hector :<p/>"In the midst the aged man Sat with a cloak wrapped round him, and much dust Strewn on his head and neck, which, when he rolled Upon the earth, he gathered with his hands."<p/>Iliad, 24 162 - 5.<p/>See <a href='B:90 4:12'>1Sa 4:12</a>; <a href='B:100 1:2'>2Sa 1:2</a>; <a href='B:100 13:19'>2Sa 13:19</a>; <a href='B:220 2:12'>Job 2:12</a>; <a href='B:330 17:30'>Eze 17:30</a>; <a href='B:730 18:19'>Rev 18:19</a>. In Judith 4 14, 15, in the mourning over the ravages of the Assyrians, the priests minister at the altar, girded with sackcloth, and with ashes on their mitres. Sir Gardner Wilkinson, describing a funeral at Thebes, says : "Men, women, and children, with the body exposed above the waist, throw dust on their heads, or cover their faces with mud" (" Modern Egypt and Thebes "). Stifling with ashes was a Persian mode of punishment. Compare Apocrypha, 2 Macc. 13 5 - 7. Herodotus relates that Nitocris, an Egyptian queen, after having drowned the murderers of her brother, threw herself into an apartment full of ashes, in order to escape the vengeance of their friends.


text:
Which are exalted to heaven. For hJ, the article, rendered which, the best texts give mh, the interrogative particle; and for the participle having been exalted, the future shalt be exalted. Render, as Rev., Shalt thou be exalted, etc. ?<p/>Hell. Rev., Hades. See on <a href='B:470 16:18'>Mat 16:18</a>.


text:
Despiseth [&#945; &#952; &#949; &#964; &#949; &#953;]. See on <a href='B:490 7:30'>Luk 7:30</a>, and compare <a href='B:550 2:21'>Gal 2:21</a>; <a href='B:550 3:15'>Gal 3:15</a>.


text:
The seventy. "The fuller development of the new dispensation begins with the mission of the seventy, and not with the mission of the apostles. Its ground - work, from Luke's point of sight, is the symbolic evangelization of every nation upon earth, and not the restoration of the twelve tribes of Israel. According to Jewish tradition, there were seventy or seventy - two different nations and tongues in the world. In ch. 10 1, some read seventy - two instead of seventy" (Westcott, " Int. to the Study of the Gospels ").


text:
I beheld [&#949; &#952; &#949; &#969; &#961; &#959; &#965; &#957;]. The verb denotes calm, intent, continuous contemplation of an object which remains before the spectator. So <a href='B:500 1:14'>Joh 1:14</a>, we beheld, implying that Jesus ' stay upon earth, though brief, was such that his followers could calmly and leisurely contemplate his glory. Compare <a href='B:500 2:23'>Joh 2:23</a> : they beheld his miracles, "thoughtfully and attentively. Here it denotes the rapt contemplation of a vision. The imperfect, was beholding, refers either to the time when the seventy were sent forth, or to the time of the triumphs which they are here relating." While you were expelling the subordinates, I was beholding the Master fall " (Godet). The Revisers do not seem to have had any settled principle in their rendering of this word throughout the New Testament. See my article on the Revised New Testament, Presbyterian Review, October, 1881, p. 646 sq.<p/>Satan. A transcription of the Hebrew word, derived from a verb to lie in wait or oppose. Hence an adversary. In this sense, of David, <a href='B:90 29:4'>1Sa 29:4</a>, and of the angel who met Balaam, <a href='B:40 22:22'>Num 22:22</a>. Compare <a href='B:450 3:1'>Zec 3:1</a>; <a href='B:450 3:2'>Zec 3:2</a>; <a href='B:220 1:2'>Job 1:2</a>. Diabolov, devil, is the more common term in the New Testament. In <a href='B:730 12:9'>Rev 12:9</a>, both terms are applied to him. As lightning. Describing vividly a dazzling brilliance suddenly quenched. Fall [&#960; &#949; &#963; &#959; &#957; &#964; &#945;]. Lit., having fallen. The aorist marks the instantaneous fall, like lightning.


text:
The best texts omit Jesus.<p/>Rejoiced. See on <a href='B:670 1:6'>1Pe 1:6</a>.<p/>In spirit. The best texts add tw aJgiw, the holy, and render in the Holy Spirit.<p/>I thank. See on <a href='B:470 11:25'>Mat 11:25</a>. From this point to ver. 25, compare <a href='B:470 11:25-27'>Mat 11:25-27</a>, and <a href='B:470 13:16'>Mat 13:16</a>; <a href='B:470 13:17'>Mat 13:17</a>.<p/>Prudent. See on <a href='B:470 11:25'>Mat 11:25</a>.


text:
Are delivered [&#960; &#945; &#961; &#949; &#948; &#959; &#950; &#951;]. See on <a href='B:470 11:27'>Mat 11:27</a>.


text:
Lawyer. See on ch. <a href='B:490 7:30'>Luk 7:30</a>.<p/>Tempted. See on temptation, <a href='B:470 6:13'>Mat 6:13</a>.<p/>To inherit. See on inheritance, <a href='B:670 1:4'>1Pe 1:4</a>.<p/>Eternal [&#945; &#953; &#969; &#957; &#953; &#959; &#957;]. The word will be fully discussed in the second volume.


text:
Thou shalt love, etc. See on <a href='B:480 12:30'>Mar 12:30</a>. Luke adds strength.<p/>THE PARABLE OF THE GOOD SAMARITAN,<p/>29 - 37. Peculiar to Luke.


text:
Willing [&#952; &#949; &#955; &#969; &#957;]. Rev., desiring. See on <a href='B:470 1:19'>Mat 1:19</a>. I think this is stronger than desiring; rather, determined.<p/>Neighbor [&#960; &#955; &#951; &#963; &#953; &#959; &#957;]. See on <a href='B:470 5:43'>Mat 5:43</a>.


text:
Answering [&#965; &#960; &#959; &#955; &#945; &#946; &#969; &#957;]. Used by Luke only, and in this sense only here. See on ch. <a href='B:490 7:43'>Luk 7:43</a>. It means, strictly, to take up; and hence, of conversation, to take up another's discourse and reply.<p/>Fell among. See on <a href='B:660 1:2'>Jas 1:2</a>.<p/>Thieves [&#955; &#951; &#963; &#964; &#945; &#953; &#962;]. See on <a href='B:470 26:55'>Mat 26:55</a>; and <a href='B:490 23:39-43'>Luk 23:39-43</a>. These were not petty stealers, but men of violence, as was shown by their treatment of the traveler. The road from Jerusalem to Jericho passed through a wilderness (<a href='B:60 16:1'>Jos 16:1</a> ), which was so notorious for robberies and murders that a portion of it was called "the red or bloody way," and was protected by a fort and a Roman garrison.<p/>Stripped. Not of his clothing only, but of all that he had.<p/>Wounded [&#960; &#955; &#951; &#947; &#945; &#962; &#949; &#960; &#953; &#952; &#949; &#957; &#964; &#949; &#962;]. Lit., having laid on blows. Blows or stripes is the usual sense of the word in the New Testament. See ch. <a href='B:490 12:48'>Luk 12:48</a>; <a href='B:510 16:23'>Act 16:23</a>. It has the metaphorical sense of plagues in <a href='B:730 14:1'>Rev 14:1</a>; <a href='B:730 14:6'>Rev 14:6</a>; <a href='B:730 14:8'>Rev 14:8</a>, etc.<p/>Half dead [&#951; &#956; &#953; &#952; &#945; &#957; &#951; &#964; &#965; &#947; &#967; &#945; &#957; &#959; &#957; &#964; &#945;]. The full force of the expression cannot be rendered into English. The word tugcanonta throws an element of chance into the case. Lit., happening to be half dead; or "leaving him half dead, as it chanced;" his condition being a matter of unconcern to these robbers. The word hJmiqanh, half dead, occurs nowhere else in the New Testament. The best texts, however, omit tugcanonta.


text:
By chance [&#954; &#945; &#964; &#945; &#963; &#965; &#947; &#954; &#965; &#961; &#953; &#945; &#957;]. Only here in New Testament. The word means, literally, a coincidence. By coincidence of circumstances. There came down. Imperfect, was going down, as Rev.<p/>Priest. The Talmudists said that there were almost as many priests at Jericho as at Jerusalem.<p/>Passed by on the other side [&#945; &#957; &#964; &#953; &#960; &#945; &#961; &#951; &#955; &#952; &#949; &#957;]. The verb occurs only here and ver. 32.


text:
Came and looked. Rev., saw. Seeming to imply that the Levite went farther than the priest in coming near to the wounded man, and, having observed his condition, passed on.


text:
Came where he was. There is a strong contrast with the other cases, and a downright heartiness in the words, kat aujton, down to him. The Levite had come kata topon, "down to the place."


text:
Bound up [&#954; &#945; &#964; &#949; &#948; &#951; &#963; &#949; &#957;]. Only here in New Testament.<p/>Wounds [&#964; &#961; &#945; &#965; &#956; &#945; &#964; &#945;]. Only here in New Testament.<p/>Pouring in [&#949; &#960; &#953; &#967; &#949; &#969; &#957;]. Rather upon [&#949; &#960; &#953;], as Rev. Wine to cleanse, and oil to soothe. See <a href='B:290 1:6'>Isa 1:6</a>.<p/>Oil and wine. Usual remedies for sores, wounds, etc. Hippocrates prescribes for ulcers, "Bind with soft wool, and sprinkle with wine and oil."<p/>Beast [&#954; &#964; &#951; &#957; &#959; &#962;]. Perhaps akin to kthma, a possession; since animals anciently constituted wealth, so that a piece of property and a beast were synonymous terms.<p/>Inn [&#960; &#945; &#957; &#948; &#959; &#967; &#949; &#953; &#959; &#957;]. Only here in New Testament. From pan, all, and decomai, to receive : a place of common reception. See on inn, ch. 2 7. Remains of two khans, or inn, on the road between Jericho and Jerusalem are mentioned by modern travelers. Porter (" Handbook of Syria and Palestine ") speaks of one about a mile from Bethany, and another farther on, at the most dangerous part of the road, an extensive, ruined caravanserai, called Khan el Almah, situated on the top of a bleak ridge. Concerning the former, Hepworth Dixon (" Holy Land ") says : "About midway in the descent from Bethany to Jericho, in a position commanding a view of the road above and below,.... on the very spot where search would be made for them, if no such ruins were suspected of existing, stands a pile of stones, archways, lengths of wall, which the wandering Arabs call Khan Houdjar, and still make use of as their own resting - place for the night. These ruins are those of a noble inn; the lewan, the fountain, and the court, being plainly traceable in the ruins."


text:
Two pence. About thirty - five cents. See on <a href='B:470 20:2'>Mat 20:2</a>.<p/>I will repay. The I is expressed [&#949; &#947; &#969;], and is emphatic. Trouble him not for the reckoning; I will repay.


text:
Was neighbor [&#960; &#955; &#951; &#963; &#953; &#959; &#957; &#947; &#949; &#947; &#959; &#957; &#949; &#957; &#945; &#953;]. More correctly, has become neighbor. Jesus throws himself back to the time of the story. So Rev., proved neighbor. "The neighbor Jews became strangers. The stranger Samaritan became neighbor to the wounded traveler" (Alford).


text:
He that shewed mercy on him. Rather with him [&#956; &#949; &#964; &#945;] : dealt with him as with a brother. The lawyer avoids the hated word Samaritan.<p/>THE VISIT AT THE HOUSE IN BETHANY,<p/>38 - 42. Peculiar to Luke.


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Received [&#965; &#960; &#949; &#948; &#949; &#958; &#945; &#964; &#959;]. From upo, under, and decomai, to receive. Received him under her roof. Martha is marked as the head of the household. It was her house. She received the guest, and was chiefly busy with the preparations for his entertainment (ver. 40).


text:
Sat [&#960; &#945; &#961; &#945; &#954; &#945; &#952; &#949; &#963; &#952; &#949; &#953; &#963; &#945;]. Only here in New Testament. Lit., sat beside [&#960; &#945; &#961; &#945;].


text:
Was cumbered [&#960; &#949; &#961; &#953; &#949; &#963; &#960; &#945; &#964; &#959;]. Only here in New Testament. The Rev. might better have inserted in the text the marginal rendering, was distracted. The verb means, literally, to draw from around [&#960; &#949; &#961; &#953;].<p/>Martha's attention, instead of centering round Jesus, was drawn hither and thither. The peri, around, in composition with the verb, is followed immediately by another peri, "about much serving."<p/>Came to him [&#949; &#960; &#953; &#963; &#964; &#945; &#963; &#945;]. Came up to him, as Rev., suddenly stopping in her hurry.<p/>Hath left [&#954; &#945; &#964; &#949; &#955; &#953; &#960; &#949; &#957;]. The aorist, as Rev., did leave, indicating that she had been assisting before she was drawn off by Jesus ' presence. Some read kateleipen, the imperfect, was leaving.<p/>Help [&#963; &#965; &#957; &#945; &#957; &#964; &#953; &#955; &#945; &#946; &#951; &#964; &#945; &#953;]. The verb consists of three elements : lambanw, to take hold; sun, together with; ajnti, reciprocally - doing her part as Martha does hers. It might be paraphrased, therefore, take hold and do her part along with me. It occurs only here and <a href='B:520 8:26'>Rom 8:26</a>, of the Spirit helping our infirmities, where all the elements of the verb are strikingly exemplified.


text:
Thou art anxious [&#956; &#949; &#961; &#953; &#956; &#957; &#945; &#962;]. See on <a href='B:470 6:25'>Mat 6:25</a>.<p/>Troubled [&#952; &#959; &#961; &#965; &#946; &#945; &#950; &#951;]. From qorubov, tumult. Anxious denotes the inward uneasiness : troubled, the outward confusion and bustle. :<a href='B:490 11'>Luk 11:0</a><p/>CHAPTER XI<p/>2 - 4. Compare <a href='B:470 6:9-13'>Mat 6:9-13</a>.


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Daily bread (ton arton ton ejpiousion). Great differences of opinion exist among commentators as to the strict meaning of the word rendered daily. The principal explanations are the following :<p/>1. From ejpienai, to come on. Hence, a. The coming, or tomorrow's bread.<p/>b. Daily : regarding the days in their future succession.<p/>c. Continual.<p/>d. Yet to come, applied to Christ, the Bread of life, who is to come hereafter.<p/>2. From ejpi and oujsia, being. Hence, a. For our sustenance (physical), and so necessary.<p/>b. For our essential life (spiritual).<p/>c. Above all being, hence pre - eminent, excellent.<p/>d. Abundant.<p/>It would be profitless to the English reader to go into the discussion. A scholar is quoted as saying that the term is "the rack of theologians and grammarians." A satisfactory discussion must assume the reader's knowledge of Greek. Those who are interested in the question will find it treated by Tholuck (" Sermon on the Mount "), and also very exhaustively by Bishop Lightfoot (" On a Fresh Revision of the New Testament "). The latter adopts the derivation from ejpienai, to come on, and concludes by saying, "the familiar rendering, daily, which has prevailed uninterruptedly in the Western Church from the beginning, is a fairly adequate representation of the original; nor, indeed, does the English language furnish any one word which would answer the purpose so well." The rendering in the margin of Rev. is, our bread for the coming day. It is objected to this that it contradicts the Lord's precept in <a href='B:470 6:34'>Mat 6:34</a>, not to be anxious for the morrow. But word does not necessarily mean the morrow. "If the prayer were said in the evening, no doubt it would mean the following day; but supposing it to be used before dawn, it would designate the day then breaking" (the coming day). "And further, if the command not to be anxious is tantamount to a prohibition against prayer for the object about which we are forbidden to be anxious, then not only must we not pray for tomorrow's food, but we must not pray for food at all; since the Lord bids us (<a href='B:470 6:25'>Mat 6:25</a> ) not to be anxious for our life" (Lightfoot, condensed).


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Forgive. See on ch. <a href='B:490 3:3'>Luk 3:3</a>; <a href='B:660 5:15'>Jas 5:15</a>.<p/>Sins [&#945; &#956; &#945; &#961; &#964; &#953; &#945; &#962;]. See on <a href='B:470 1:21'>Mat 1:21</a>. Compare debts, <a href='B:470 6:12'>Mat 6:12</a>. That is indebted. Matthew's debts appears here.<p/>Lead [&#949; &#953; &#963; &#949; &#957; &#949; &#947; &#954; &#951; &#962;]. Rev. gives "bring us not," which, besides being a more accurate rendering of the word (eijv, into, ferw, to bear or bring), avoids the invidious hint of seducing or enticing which attaches to lead. James tells us that God does not tempt any man (i. 13); but the circumstances of a man's life often, indeed always, involve possibilities of temptation. A caution is written even over the door of God's own house (<a href='B:250 5:1'>Ecc 5:1</a> ). God also sends trials to prove and chasten us; but something may change the salutary power of trial into the corrupting power of evil solicitation; and that something, as James tells us (i. 14), is our own evil desire. God tempteth no man; but "every man is tempted when he is drawn away of his own lust and enticed." We pray, therefore, "suffer us not to be drawn away by our own lusts : keep us out of the power of our own evil hearts. Thou knowest our frame, and rememberest that we are dust. Remember our weakness. What thou imposest we would not shun. What thou dost not impose, keep us from seeking. Forbid that our evil desire should convert our temptable condition into actual temptation. Keep us out of situations in which, so far as we can judge, it would be beyond our present strength to keep from sinning." It is not a coward's prayer. No man is a coward for being afraid of his own heart. It marks the highest quality of courage to know what to be afraid of and to fear it. To pray that God will not bring us within the possibility of temptation, would be to ignore our manhood, or to pray to be taken out of the world. But we may pray, and will surely pray, the more keenly conscious we become of the weakness of our nature, that God will not suffer the trials of life to become temptations to evil.<p/>Temptation. See on <a href='B:470 6:13'>Mat 6:13</a>.<p/>THE PARABLE OF THE FRIEND AT MIDNIGHT, 5 - 9.<p/>Peculiar to Luke.


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My children are with me in bed. "A whole family - parents, children, and servants - sleep in the same room" (Thomson, " Land and Book "). Tynd. my servants are with me in the chamber.


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Importunity [&#945; &#957; &#945; &#953; &#948; &#949; &#953; &#945; &#957;]. Only here in New Testament. A very striking word to describe persistence. Lit., shamelessness. As related to prayer, it is illustrated in the case of Abraham's intercession for Sodom (<a href='B:10 18:23-33'>Gen 18:23-33</a> ); and of the Syro - Phoenician woman (<a href='B:470 14:22-28'>Mat 14:22-28</a> ).


text:
Ask [&#945; &#953; &#964; &#949; &#953; &#964; &#949;]. The word for the asking of an inferior (<a href='B:510 12:20'>Act 12:20</a>; <a href='B:510 3:2'>Act 3:2</a> ); and hence of man from God (<a href='B:470 7:7'>Mat 7:7</a>; <a href='B:660 1:5'>Jas 1:5</a> ). Christ never uses the word of his own asking from the Father, but always ejrwtw, as asking on equal terms. Martha shows her low conception of his person when she uses the term of his asking God (<a href='B:500 11:22'>Joh 11:22</a> ). 8 Ask, seek, knock. "The three repetitions of the command are more than mere repetitions; since to seek is more than to ask, and to knock than to seek" (Trench, " Parables ").


text:
Of any of you [&#964; &#953; &#957; &#945;]. The A. V. renders as though the pronoun were indefinite; but it is interrogative and commences the sentence. Rev., therefore, rightly, of which of you that is a father, etc.


text:
Being [&#965; &#960; &#945; &#961; &#967; &#959; &#957; &#964; &#949; &#962;]. See on <a href='B:660 2:15'>Jas 2:15</a>.<p/>Heavenly Father. Lit., the Father, he who is from Heaven.<p/>14, 15, 17 - 23. Compare <a href='B:470 12:22-37'>Mat 12:22-37</a>.


text:
Tempting. See on temptation, <a href='B:470 6:13'>Mat 6:13</a>.<p/>Sign. See on <a href='B:470 11:20'>Mat 11:20</a>.


text:
Thoughts [&#948; &#953; &#945; &#957; &#959; &#951; &#956; &#945; &#964; &#945;]. Only here in New Testament. Primarily with a sense of intent, purpose.<p/>A house divided against itself falleth [&#959; &#953; &#954; &#959; &#962; &#949; &#960; &#953; &#959; &#953; &#954; &#959; &#957; &#960; &#953; &#960; &#964; &#949; &#953;]. Some make this an enlargement on the previous sentence - a more detailed description of the general is brought to desolation, and render house falleth upon house. So Rev., margin. It might be taken metaphorically : the divided kingdom is brought to desolation, and its families and households in their party strifes are brought to ruin. Wyc., and an house shall fall on an house. Tynd., one house shall fall upon another.


text:
Satan. See on ch. <a href='B:490 10:18'>Luk 10:18</a>.<p/>Be divided. See on <a href='B:470 12:26'>Mat 12:26</a>.


text:
A strong man [&#959; &#953; &#963; &#967; &#965; &#961; &#959; &#962;]. It has the article : the strong man. So Rev. See on <a href='B:470 12:29'>Mat 12:29</a>.<p/>Armed [&#954; &#945; &#952; &#969; &#960; &#955; &#953; &#963; &#956; &#949; &#957; &#959; &#962;]. Fully armed : down [&#954; &#945; &#964; &#945;] from head to heel.<p/>His palace [&#949; &#945; &#965; &#964; &#959; &#965; &#945; &#965; &#955; &#951; &#957;]. Lit., his own. jAulh is strictly the open court in front of a house : later, the court round which the house is built, and so applied to the house generally, as our door or roof. Rev., court; for there, in the open space, commanding the doors, he would mount guard.


text:
A stronger. Also with the article : the stronger.<p/>All his armor [&#964; &#951; &#957; &#960; &#945; &#957; &#959; &#960; &#955; &#953; &#945; &#957;]. Wrong; for the armor is regarded as a whole - the panoply - which is a transcript of this word. Rightly, Rev., his whole armor. Tynd., his harness.<p/>Spoils [&#964; &#945; &#963; &#954; &#965; &#955; &#945;]. See on <a href='B:480 5:35'>Mar 5:35</a>. Compare on goods, <a href='B:470 12:29'>Mat 12:29</a>.


text:
Dry places [&#945; &#957; &#965; &#948; &#961; &#969; &#957; &#964; &#959; &#960; &#969; &#957;]. Rev., more literally, waterless. The haunts of evil spirits (<a href='B:290 13:21'>Isa 13:21</a>; <a href='B:290 13:22'>Isa 13:22</a>; <a href='B:290 34:14'>Isa 34:14</a> ). By satyrs in these two passages are meant goblins shaped like goats, which were sacrificed to by some of the Israelites (<a href='B:30 17:7'>Lev 17:7</a>; <a href='B:140 11:15'>2Ch 11:15</a> ); a remnant of the Egyptian worship of Mendes or Pan, who, under the figure of a goat, was worshipped by the Egyptians as the fertilizing principle in nature. In <a href='B:290 34:14'>Isa 34:14</a>, it is said "the screech - owl shall rest there." This is rendered in margin of A. V. and in the Rev., Old Testament, the night - monster (Hebrew, Lilith); and by Cheyne (Isaiah) night - fairy. The reference is to a popular superstition that Lilith, Adam's first wife, forsook him and became a demon which murdered young children and haunted desert places.<p/>Rest. See on <a href='B:470 11:28'>Mat 11:28</a>.


text:
Taketh to him [&#960; &#945; &#961; &#945; &#955; &#945; &#956; &#946; &#945; &#957; &#949; &#953;]. See on <a href='B:470 4:5'>Mat 4:5</a>.<p/>Seven. Emphatic : "taketh spirits, seven of them."<p/>More wicked. See on ch. <a href='B:490 3:19'>Luk 3:19</a>; <a href='B:480 7:21'>Mar 7:21</a>.<p/>Dwell [&#954; &#945; &#964; &#959; &#953; &#954; &#949; &#953;]. Settle down [&#954; &#945; &#964; &#945;] to make their dwelling [&#959; &#953; &#954; &#959; &#962;] there.


text:
Blessed, etc. "She speaks well, but womanly" (Bengel).<p/>29 - 36. Compare <a href='B:470 12:38-45'>Mat 12:38-45</a>.


text:
Were gathered thick together [&#949; &#960; &#945; &#952; &#961; &#959; &#953; &#950; &#959; &#956; &#949; &#957; &#969; &#957;]. The present participle; and therefore, as Rev., were gathering together unto him, or upon him [&#949; &#960; &#953;]. Only here in New Testament.<p/>Evil. See on adulterous. <a href='B:470 12:39'>Mat 12:39</a>.


text:
Shall rise up [&#949; &#947; &#949; &#961; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. From the dead.<p/>A greater [&#960; &#955; &#949; &#953; &#959; &#957;]. Lit., something more. See on <a href='B:470 12:6'>Mat 12:6</a>. Wyc., here is more than Solomon.


text:
Shall rise up [&#945; &#957; &#945; &#963; &#964; &#951; &#963; &#959; &#957; &#964; &#945; &#953;]. This verb is also used of rising from the dead, and that is implied here; but the meaning is, shall appear as witness. Hence Rev., stand up. See on <a href='B:470 12:41'>Mat 12:41</a>.<p/>Preaching [&#954; &#951; &#961; &#965; &#947; &#956; &#945;]. The proclamation. See on <a href='B:680 2:5'>2Pe 2:5</a>.


text:
Candle. Properly, lamp.<p/>Secret place [&#954; &#961; &#965; &#960; &#964; &#951; &#957;]. Rather, a cellar or crypt. which latter is the Greek word transcribed.<p/>The bushel. See on <a href='B:470 5:15'>Mat 5:15</a>.<p/>Candlestick. Properly stand. See on <a href='B:470 5:15'>Mat 5:15</a>.<p/>Which enter in [&#949; &#953; &#963; &#960; &#959; &#961; &#949; &#965; &#959; &#956; &#949; &#957; &#959; &#953;]. Better with the continuous force of the present participle, are entering in from time to time.<p/>Light [&#966; &#949; &#947; &#947; &#959; &#962;]. The word occurs in only two other places : <a href='B:470 24:29'>Mat 24:29</a>; <a href='B:480 13:24'>Mar 13:24</a>, on which see notes.


text:
The light that is in thee. Lit., the light, that, namely, which is in thee; thus emphasizing the inward light. See on <a href='B:470 6:23'>Mat 6:23</a>.


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The bright shining of a candle [&#959; &#955; &#965; &#967; &#957; &#959; &#962; &#964; &#951; &#945; &#963; &#964; &#961; &#945; &#960; &#951;]. More correctly, as Rev., the lamp with its bright shining. jAstraph means lightning : see ch. <a href='B:490 10:18'>Luk 10:18</a>; and that is the usual meaning in classical Greek, though it occurs, rarely, of the light of a lamp. It is used here to emphasize the idea of moral illumination.


text:
Besought [&#949; &#961; &#969; &#964; &#945;]. Too strong. Better, as Rev., asketh. The present tense.<p/>Dine [&#945; &#961; &#953; &#963; &#964; &#951; &#963; &#951;]. See on dinner, <a href='B:470 22:4'>Mat 22:4</a>. The morning meal, immediately after the return from morning prayers in the synagogue.<p/>Washed [&#949; &#946; &#945; &#960; &#964; &#953; &#963; &#952; &#951;]. See on <a href='B:480 7:4'>Mar 7:4</a>.


text:
Platter [&#960; &#953; &#957; &#945; &#954; &#959; &#962;]. The word rendered charger in <a href='B:470 14:8'>Mat 14:8</a>, on which see note. Compare, also, paroyiv, platter, <a href='B:470 23:25'>Mat 23:25</a>.


text:
Such things as ye have [&#964; &#945; &#949; &#957; &#959; &#957; &#964; &#945;]. Only here in New Testament. Commentators differ as to the meaning, but generally reject that of the A. V. Rev., those things which are within. The meaning is, give alms of the contents of the cups and platters. Jesus is insisting upon inward righteousness as against pharisaic externalism, and says : "Your virtue consists in washing the outside, and making a respectable appearance. Cultivate rather the loving, brotherly spirit of inward righteousness, which will prompt you to give of the food which the vessels contain (that which is within) to your suffering brother." " Do you think it is enough to wash your hands before eating? There is a surer means. Let some poor man partake of your meats and wines " (Godet). So Bengel, Meyer, Alford. Compare <a href='B:470 9:13'>Mat 9:13</a>; <a href='B:350 6:6'>Hos 6:6</a>. Wyc., That thing that is over (i. e., remaining in the dishes) give ye alms. 9


text:
Ye tithe [&#945; &#960; &#959; &#948; &#949; &#954; &#945; &#964; &#959; &#965; &#964; &#949;]. Tithe is tenth. See on <a href='B:470 23:23'>Mat 23:23</a>.<p/>Rue [&#960; &#951; &#947; &#945; &#957; &#959; &#957;]. Probably from phgnumi, to make fast; because of its thick, fleshy leaves. Matthew has anise. See on 23 23.<p/>Herb [&#955; &#945; &#967; &#945; &#957; &#959; &#957;]. See on <a href='B:480 4:32'>Mar 4:32</a>. Wyc. has wort, originally the general term for a plant. Hence colewort, liverwort, and similar words. Compare the German wurz, root or herb.


text:
Pharisees [&#964; &#959; &#953; &#962; &#966; &#945; &#961; &#953; &#963; &#945; &#953; &#959; &#953; &#962;]. Luke's form of expression differs from that of Matthew, who says, "ye Pharisees; while Luke has" woe unto you, the Pharisees, " marking them by the article as a well - known religious body.


text:
Tombs which appear not [&#964; &#945; &#956; &#957; &#951; &#956; &#949; &#953; &#945; &#964; &#945; &#945; &#948; &#951; &#955; &#945;]. Lit., the tombs, the unseen ones. The word adhlov, unapparent, occurs only here and <a href='B:530 14:8'>1Co 14:8</a>, of the trumpet giving an uncertain sound.<p/>That walk over [&#960; &#949; &#961; &#953; &#960; &#945; &#964; &#959; &#965; &#957; &#964; &#949; &#962;]. The participle, and without the article; and therefore better, as they walk; walk about [&#960; &#949; &#961; &#953;] on their daily business. In Matthew the sepulchres are whitened, that men may see them and avoid ceremonial defilement. Here they are not seen, and men walking on them are unconsciously defiled. See on <a href='B:470 23:27'>Mat 23:27</a>.


text:
Reproachest [&#965; &#946; &#961; &#953; &#950; &#949; &#953; &#962;]. The lawyer converts Jesus ' reproach (see <a href='B:480 16:14'>Mar 16:14</a>, upbraided) into an insult; the word meaning to outrage or affront.<p/>Us also [&#954; &#945; &#953; &#951; &#956; &#945; &#962;]. Or perhaps better, even us, the learned.


text:
Also [&#954; &#945; &#953;]. Emphatic. "Even or also unto you lawyers, woe." Note the article as in the address to the Pharisees (ver. 43) : You, the lawyers. Ye lade. Compare heavy laden, <a href='B:470 11:28'>Mat 11:28</a>.<p/>Grievous to be born [&#948; &#965; &#963; &#946; &#945; &#963; &#964; &#945; &#954; &#964; &#945;]. Only here and <a href='B:470 23:4'>Mat 23:4</a>.<p/>Touch [&#960; &#961; &#959; &#963; &#968; &#945; &#965; &#949; &#964; &#949;]. Only here in New Testament. A technical term in medicine for feeling gently a sore part of the body, or the pulse. <a href='B:470 23:4'>Mat 23:4</a>, has kinhsao, move.


text:
Ye build. Or are building, carrying on the work now. See on <a href='B:470 23:29'>Mat 23:29</a>.<p/>Tombs of the prophets. See on <a href='B:470 23:29'>Mat 23:29</a>.


text:
Ye bear witness that ye allow [&#956; &#945; &#961; &#964; &#965; &#961; &#949; &#962; &#949; &#963; &#964; &#949; &#954; &#945; &#953; &#963; &#965; &#957; &#949; &#965; &#948; &#959; &#954; &#949; &#953; &#964; &#949;]. Rev., more correctly, ye are witnesses and consent. The compound verb means "give your full approval." Ye think [&#948; &#959; &#954; &#949; &#953; &#964; &#949;]; favorably [&#949; &#965;]; along with them [&#963; &#965; &#957;].


text:
The altar and the temple. Oikou, temple, lit., house, is equivalent to naou, sanctuary (Rev.), in <a href='B:470 23:35'>Mat 23:35</a>. The altar is the altar of burnt - offering. See on <a href='B:470 4:5'>Mat 4:5</a>; and compare <a href='B:140 24:18-21'>2Ch 24:18-21</a>.


text:
To urge him vehemently [&#948; &#949; &#953; &#957; &#969; &#962; &#949; &#957; &#949; &#967; &#949; &#953; &#957;]. See on <a href='B:480 6:19'>Mar 6:19</a>.<p/>Provoke to speak [&#945; &#960; &#959; &#963; &#964; &#959; &#956; &#945; &#964; &#953; &#950; &#949; &#953; &#957;]. Only here is New Testament.<p/>From ajpo, from, and stoma, the mouth. Originally to dictate to a pupil what he is to learn by heart. Thus Plato : "When the grammar - master dictated [&#945; &#960; &#959; &#963; &#964; &#959; &#956; &#945; &#964; &#953; &#950; &#959; &#953;] to you" (" Euthydemus, " 276). Hence to catechize, with the idea of putting words into Christ's mouth, and making him say what they wanted him to say.


text:
Lying in wait - to catch [&#949; &#957; &#949; &#948; &#961; &#949; &#965; &#959; &#957; &#964; &#949; &#962; &#952; &#951; &#961; &#949; &#965; &#963; &#945; &#953;]. Metaphors from hunting.


text:
An innumerable multitude [&#964; &#969; &#957; &#956; &#965; &#961; &#953; &#945; &#948; &#969; &#957; &#964; &#959; &#965; &#959; &#967; &#955; &#959; &#965;]. The word muriav strictly means a number of ten thousand. It is our word myriad. Hence, generally, of any countless number.<p/>First of all. Many connect this with what follows : "first of all beware," etc.<p/>Leaven. See on <a href='B:470 13:33'>Mat 13:33</a>.<p/>Which [&#951; &#964; &#953; &#962;]. Classifying the leaven : which belongs to the category of hypocrisy.<p/>Hypocrisy. See on hypocrites, <a href='B:470 23:13'>Mat 23:13</a>.


text:
Covered up [&#963; &#965; &#947; &#954; &#949; &#954; &#945; &#955; &#965; &#956; &#956; &#949; &#957; &#959; &#957;]. Only here in New Testament : implying close concealment.


text:
Closets [&#964; &#945; &#956; &#949; &#953; &#959; &#953; &#962;]. The word has the same root as temnw, to cut or divide, and means an apartment where supplies are divided and apportioned : a treasury, magazine, and therefore a secret and well - guarded place. There the steward [&#964; &#945; &#956; &#953; &#945; &#962;], the distributor, has his seat.<p/>House - tops. See on <a href='B:470 24:17'>Mat 24:17</a>.


text:
Unto you, my friends [&#965; &#956; &#953; &#957; &#964; &#959; &#953; &#962; &#966; &#953; &#955; &#959; &#953; &#962; &#956; &#959; &#965;]. See on Pharisees and lawyers, ch. 11 43, 46. Not an address, "O my friends," but, "unto you, the friends of me."<p/>Be not afraid of [&#956; &#951; &#966; &#959; &#946; &#951; &#952; &#951; &#964; &#949; &#945; &#960; &#959;]. Lit., "fear not from;" i e., from the hands of.


text:
I will forewarn [&#965; &#960; &#959; &#948; &#949; &#953; &#958; &#969;]. Rev., warn. See on warned, ch. 3 7. Hell. See on <a href='B:470 5:22'>Mat 5:22</a>.


text:
Sparrows. See on <a href='B:470 10:29'>Mat 10:29</a>.<p/>Fall. See on <a href='B:470 10:29'>Mat 10:29</a>.


text:
A word [&#955; &#959; &#947; &#959; &#957;]. Distinguished from blaspheme, which follows. A word against the poor and humble Son of Man might, as Godet observes, have proceeded from a sincerely pious Jew, under the influence of his early education, which taught him to regard Jesus as an enthusiast or even as an impostor. The sin of the Jews was in rejecting and resisting the power of the Spirit of Pentecost. Pardon was offered them there for the sin of crucifying the Lord (see <a href='B:510 2:38-40'>Act 2:38-40</a>, and compare <a href='B:510 3:17-19'>Act 3:17-19</a> ).


text:
Answer [&#945; &#960; &#959; &#955; &#959; &#947; &#951; &#963; &#951; &#963; &#952; &#949;]. See on <a href='B:670 3:15'>1Pe 3:15</a>.


text:
Made [&#954; &#945; &#964; &#949; &#963; &#964; &#951; &#963; &#949; &#957;]. Appointed or constituted.


text:
Beware of [&#966; &#965; &#955; &#945; &#963; &#963; &#949; &#963; &#952; &#949; &#945; &#960; &#959;]. Lit., guard yourselves from.


text:
Fruits [&#947; &#949; &#957; &#951; &#956; &#945; &#964; &#945;]. Some texts, however, read ton siton, my corn. So Rev.


text:
Soul [&#968; &#965; &#967; &#951;]. See on <a href='B:480 12:30'>Mar 12:30</a>.<p/>Take thine ease. See on <a href='B:470 11:28'>Mat 11:28</a>.


text:
Fool [&#945; &#966; &#961; &#969; &#957;]. Senseless. In Xenophon's "Memorabilia," Socrates, addressing Aristodemus, says, "Which do you take to be the more worthy of admiration, those who make images without sense [&#945; &#966; &#961; &#959; &#957; &#945;] or motion, or those who make intelligent and active creations?" (1, 4, 4). Sometimes, also, in the sense of crazed, frantic, but never in New Testament.<p/>Is required (ajpaitousin). Lit., they require; i e., the messengers of God. The indefiniteness is impressive.<p/>Whose shall those things be which thou hast provided ? The Greek order puts that first which was uppermost in the rich man's thought - his accumulations : "and the things which thou hast provided (Rev., prepared), whose shall they be?" God does not say, "the things which thou hast or possessest." The whole question of the tenure of his property is opened for the rich man. He had said my fruits and my goods. Now his proprietorship is ignored. They are not his. Whose shall they be? He is to be dispossessed at once. Plato relates how Pluto complained to Zeus that the souls of the dead found their way to the wrong places, because the judged have their clothes on, and evil souls are clothed in fair bodies, so that the judges, who also have their clothes on and their souls veiled by their mortal part, are deceived. Zeus replies : "In the first place, I will deprive men of the foreknowledge of death which they now have. In the second place, they shall be entirely stripped before they are judged, for they shall be judged when they are dead; and the judge, too, shall be naked; that is to say, dead. He, with his naked soul, shall pierce into the other naked soul, and they shall die suddenly and be deprived of all their kindred, and leave their brave attire strewn upon the earth" (" Gorgias, " 523).


text:
Consider. See on <a href='B:470 7:3'>Mat 7:3</a>.<p/>Storehouse [&#964; &#945; &#956; &#949; &#953; &#959; &#957;]. See on ver. 3.


text:
Stature [&#951; &#955; &#953; &#954; &#953; &#945; &#957;]. The original meaning of the word is time of life, age. So, commonly, in classical Greek. See, also, <a href='B:500 9:21'>Joh 9:21</a>; <a href='B:500 9:23'>Joh 9:23</a>; <a href='B:650 11:11'>Heb 11:11</a>. The other meaning, stature, also occurs. Herodotus speaks of one who was of the same height [&#951; &#955; &#953; &#954; &#953; &#951; &#957;] with another (iii. 16). But both the usage and the connection are in favor of the meaning age. A measure of time is sometimes represented by a measure of length, as in <a href='B:230 39:5'>Psa 39:5</a>; but, most of all, the addition of a cubit (a foot and a half) to one's stature would not be a small one, as the text implies (that which is least), but a very large one. Moreover, Christ is speaking of food and clothing, the object of which is to foster and prolong life. Rev., age, in margin.


text:
How they grow. Some texts omit they grow, and read how they toil not, etc.<p/>Toil - spin [&#954; &#959; &#960; &#953; &#945; &#957; &#951; &#952; &#949; &#953;]. Some read, instead of toil, uJfainei, weave.


text:
Which is today in the field. Construe in the field with the grass; and render is absolutely : exists, lives. So Rev., the grass in the field which today is.<p/>Oven [&#954; &#955; &#953; &#946; &#945; &#957; &#959; &#957;]. Strictly, a covered earthen vessel, wider at bottom than at top, in which bread was baked by putting hot embers round it. The regular oven or furnace is ijpnov. Herodotus, speaking of the papyrus - plant (byblus), the lower portion of which is used for food, says, "Such as wish to enjoy the byblus in full perfection, bake it first in a closed vessel [&#949; &#957; &#954; &#955; &#953; &#946; &#945; &#957; &#969;], heated to a glow" (ii. 92).<p/>And seek not what ye, etc. Ye is emphatic : "and ye, seek not what," etc.


text:
Be ye of doubtful mind [&#956; &#949; &#964; &#949; &#969; &#961; &#953; &#950; &#949; &#963; &#952; &#949;]. Only here in New Testament. The verb primarily means to raise to a height; buoy up, as with false hopes; and so to unsettle, or excite, or keep in fluctuation. Thus Thucydides says of the war between Athens and Sparta : "All Hellas was excited [&#956; &#949; &#964; &#949; &#969; &#961; &#959; &#962;] by the coming conflict between the two chief cities" (ii. 8).


text:
Bags [&#946; &#945; &#955; &#955; &#945; &#957; &#964; &#953; &#945;]. From ballw, to throw. Something into which money and other things are cast. Rev., purses. See on ch. <a href='B:490 10:4'>Luk 10:4</a>. Wyc., satchels.<p/>Moth. Compare <a href='B:660 5:2'>Jas 5:2</a>.


text:
Shall return [&#945; &#957; &#945; &#955; &#965; &#963; &#951;]. The verb means, originally, to unloose : so of vessels, to unloose their moorings and go to sea. Of departing generally. This is its sense in the only other passage where it occurs, <a href='B:570 1:23'>Phi 1:23</a>, "having a desire to depart, or break up; the metaphor being drawn from breaking up an encampment." Compare departure [&#945; &#957; &#945; &#955; &#965; &#963; &#949; &#969; &#962;], <a href='B:620 4:6'>2Ti 4:6</a>. The rendering return is a kind of inference from this : when he shall leave the wedding and return.<p/>Wedding [&#964; &#969; &#957; &#947; &#945; &#956; &#969; &#957;]. Properly, the marriage - feast. See on <a href='B:470 22:2'>Mat 22:2</a>.


text:
Watching. See on <a href='B:480 13:35'>Mar 13:35</a>.<p/>Gird himself. As a servant girding up his loose garments to wait on the table.<p/>Serve. See on minister, <a href='B:470 20:26'>Mat 20:26</a>.


text:
What hour [&#960; &#959; &#953; &#945; &#969; &#961; &#945;]. See on <a href='B:470 24:42'>Mat 24:42</a>.<p/>Would come. Lit., cometh. See on <a href='B:470 24:43'>Mat 24:43</a>.<p/>Broken through. See on <a href='B:470 6:19'>Mat 6:19</a>.


text:
That faithful and wise steward. Lit., that faithful steward, the wise man.<p/>Household [&#952; &#949; &#961; &#945; &#960; &#949; &#953; &#945; &#962;]. From its original meaning of waiting on, attendance (<a href='B:490 9:11'>Luk 9:11</a> ), it comes to mean the retinue of attendants; the body of household servants.<p/>Portion of meat [&#963; &#953; &#964; &#959; &#956; &#949; &#964; &#961; &#953; &#959; &#957;]. Lit., measure of food.<p/>In due season. At the appointed time for distributing rations. See on <a href='B:470 24:45'>Mat 24:45</a>.


text:
Delayeth. The emphatic word, since the thought of the lord's delay and of the postponement of the reckoning is uppermost in the servant's thought.


text:
Unbelievers [&#945; &#960; &#953; &#963; &#964; &#969; &#957;]. Much better as Rev., the unfaithful; for it is of fidelity, not of faith, that Christ is speaking. Wyc., unfaithful men.


text:
Am I straitened. See on ch. <a href='B:490 4:38'>Luk 4:38</a>, and compare <a href='B:540 5:14'>2Co 5:14</a>; <a href='B:570 1:23'>Phi 1:23</a>. Wyc., constrained.


text:
The father shall be divided, etc. But the verb is in the plural.<p/>Rightly, as Rev., "They shall be divided, the father against the son," etc. Daughter - in - law. See on <a href='B:470 10:35'>Mat 10:35</a>.


text:
A cloud. With the definite article, the cloud, which you so often see. There cometh a shower. Or, a shower is coming. See on <a href='B:660 5:7'>Jas 5:7</a>.<p/>It is [&#947; &#953; &#957; &#949; &#964; &#945; &#953;]. Better, as Rev., it cometh to pass.


text:
Heat [&#954; &#945; &#965; &#963; &#969; &#957;]. See on <a href='B:660 1:10'>Jas 1:10</a>; <a href='B:470 20:12'>Mat 20:12</a>.<p/>Discern [&#948; &#959; &#954; &#953; &#956; &#945; &#950; &#949; &#953; &#957;]. See on trial and tried, <a href='B:670 1:7'>1Pe 1:7</a>. It means here test or prove. You can test and prove the weather by your signs; but you cannot apply the proof which lies in the signs of the times. Rev., interpret, gives the idea. Wyc., prove.


text:
Of yourselves. In the exercise of your ordinary habits of observation which you apply to the heavens.


text:
When thou goest [&#969; &#962; &#947; &#945; &#961; &#965; &#960; &#945; &#947; &#949; &#953; &#962;]. The A. V. does not translate gar, for. Rev., correctly, for as thou art going. Their own judgment should show them the necessity of repentance toward God; and this duty is urged under the figure of a debtor who meets his creditor in the way, and whose best policy it is to make terms on the spot.<p/>As thou art in the way. Emphatic, standing first in the Greek order : "On the way give diligence."<p/>Hale [&#954; &#945; &#964; &#945; &#963; &#965; &#961; &#951;]. Drag. Compare haul. Only here in New Testament.<p/>Officer [&#960; &#961; &#945; &#954; &#964; &#959; &#961; &#953;]. From prassw, to effect or accomplish; to bring things to an issue, and hence to exact. The name praktor was given at Athens to an officer charged with the collection of taxes; hence an exactor, as Rev., in margin. Only here in New Testament.<p/>Mite [&#955; &#949; &#960; &#964; &#959; &#957;]. See on <a href='B:480 12:42'>Mar 12:42</a>.


text:
Sinners [&#959; &#966; &#949; &#953; &#955; &#949; &#964; &#945; &#953;]. Lit., debtors. Possibly with reference to the figure at the close of the last chapter. Compare <a href='B:470 5:25'>Mat 5:25</a>; <a href='B:470 6:12'>Mat 6:12</a>; <a href='B:470 18:24'>Mat 18:24</a>; <a href='B:490 11:4'>Luk 11:4</a>.


text:
These three years I come. The best texts insert ajf ou=, from which, or since. "It is three years from the time at which I came."<p/>Cut it down [&#949; &#954; &#954; &#959; &#968; &#959; &#957;]. Rather, "cut it out" [&#949; &#954;] from among the other trees and the vines.<p/>Why cumbereth it. The A. V. omits the very important kai, also (Rev.), which, as Trench observes, is the key - word of the sentence. Besides being barren in itself, it also injures the soil. "Not only is it unfruitful, but it draws away the juices which the vines would extract from the earth, intercepts the sun, and occupies room" (Bengel). The verb cumbereth [&#954; &#945; &#964; &#945; &#961; &#947; &#949; &#953;] means to make of no effect. So <a href='B:520 3:3'>Rom 3:3</a>; <a href='B:520 3:31'>Rom 3:31</a>; <a href='B:550 3:17'>Gal 3:17</a>. Cumbereth expresses the meaning in a very general and comprehensive way. The specific elements included in it are expressed by Bengel above. De Wette, makes the land unfruitful. See on barren and unfruitful, <a href='B:680 1:8'>2Pe 1:8</a>.


text:
And if it bear fruit, well; and if not, then after that. Join after that with bear fruit. "If it bear fruit for the future (eijv to mellon, Rev., thenceforth), well; but if not, thou shalt cut it down." Trench (" Parables ") cites an Arabian writer's receipt for curing a palm - tree of barrenness. "Thou must take a hatchet, and go to the tree with a friend, unto whom thou sayest, 'I will cut down this tree, for it is unfruitful. ' He answers, 'Do not so, this year it will certainly bear fruit. ' But the other says, 'It must needs be - it must be hewn down; ' and gives the stem of the tree three blows with the back of the hatchet. But the other restrains him, crying, 'Nay, do it not, thou wilt certainly have fruit from it this year, only have patience with it, and be not overhasty in cutting it down; if it still refuses to bear fruit, then cut it down. ' Then will the tree that year be certainly fruitful and bear abundantly." Trench adds that this story appears to be widely spread in the East.<p/>Thou shalt cut it down. The vine - dresser does not say, "I will cut," but refers that to the master.


text:
Spirit of infirmity. A spirit which caused infirmity. An evil demon, see ver. 16, though it is not certain that it was a case of possession. The details of the disease, and the noting of the time of its continuance, are characteristic of a physician's narrative.<p/>Bowed together [&#963; &#965; &#947; &#954; &#965; &#960; &#964; &#959; &#965; &#963; &#945;]. Only here in New Testament.<p/>Lift herself up [&#945; &#957; &#945; &#954; &#965; &#968; &#945; &#953;]. Only here in New Testament, unless <a href='B:500 8:7-10'>Joh 8:7-10</a> be accepted as genuine. Used by Galen of strengthening the vertebrae of the spine.


text:
Thou art loosed [&#945; &#960; &#959; &#955; &#949; &#955; &#965; &#963; &#945; &#953;]. The only passage in the New Testament where the word is used of disease. Medical writers use it of releasing from disease, relaxing tendons, and taking off bandages.


text:
She was made straight [&#945; &#957; &#959; &#961; &#952; &#969; &#952; &#951;]. The verb occurs, <a href='B:510 14:16'>Act 14:16</a>, of setting up the tabernacle of David, and <a href='B:650 12:12'>Heb 12:12</a> of lifting up the hands which hang down.


text:
Loose [&#955; &#965; &#949; &#953;]. Compare thou art loosed, ver. 12.<p/>Stall. See on ch. <a href='B:490 2:7'>Luk 2:7</a>.


text:
Satan. " True to its principle of contrast, this book gives Satan a prominent position (Abbot). See ch. <a href='B:490 4:13'>Luk 4:13</a>; <a href='B:490 10:18'>Luk 10:18</a>; <a href='B:490 22:3'>Luk 22:3</a>; <a href='B:490 22:31'>Luk 22:31</a>. See Introduction.


text:
Were ashamed. Rev., more correctly, were put to shame.<p/>Glorious things. See on <a href='B:470 11:10'>Mat 11:10</a>.<p/>Were done [&#947; &#953; &#957; &#959; &#956; &#949; &#957; &#959; &#953; &#962;]. Lit., are being done, denoting their being then in progress.


text:
His garden. Properly, as Rev., his own [&#949; &#945; &#965; &#964; &#959; &#965;] where he could personally observe and tend it.<p/>Great tree. The best texts omit great.<p/>Birds. See on ch. <a href='B:490 9:58'>Luk 9:58</a>.<p/>Branches [&#954; &#955; &#945; &#948; &#959; &#953; &#962;]. See on <a href='B:480 11:8'>Mar 11:8</a>.


text:
Strive. Used only by Luke and Paul, except <a href='B:500 18:36'>Joh 18:36</a>. Originally to contend for a prize in the public games; and thus conveying a sense of struggle. The kindred noun, ajgwnia, agony, is used of Christ's struggle in Gethsemane (ch. 22 44). Compare <a href='B:610 6:12'>1Ti 6:12</a>; <a href='B:620 4:7'>2Ti 4:7</a>.<p/>Strait gate [&#963; &#964; &#949; &#957; &#951; &#962; &#952; &#965; &#961; &#945; &#962;]. Rev., narrow door. See on <a href='B:470 7:13'>Mat 7:13</a>. The door of a house, and not a gate, is meant (ver. 25). In <a href='B:470 7:13'>Mat 7:13</a>, where the image is of a gate opening into a way, pulh, gate, is used.


text:
When once [&#945; &#966; &#959; &#965;]. Lit., from the time that. Compare ver. 7. Some editors connect this with the previous sentence : "Shall not be able when once," etc.<p/>Whence [&#960; &#959; &#952; &#949; &#957;]. Of what family. Ye do not belong to my household. See <a href='B:500 7:27'>Joh 7:27</a> : "We know whence he (Jesus) is;" i e., we know his birthplace and family.


text:
In thy presence [&#949; &#957; &#969; &#960; &#953; &#959; &#957; &#963; &#959; &#965;]. Not as beloved and familiar guests. Compare with you [&#956; &#949; &#952; &#965; &#956; &#969; &#957;], <a href='B:470 26:29'>Mat 26:29</a>.


text:
I know not whence. "The sentence is fixed, but it is repeated with emphasis" (Bengel).<p/>Shall sit down [&#945; &#957; &#945; &#954; &#955; &#953; &#952; &#951; &#963; &#959; &#957; &#964; &#945; &#953;]. Sit down at table. Jesus casts his thought into a familiar Jewish image. According to the Jewish idea, one of the main elements of the happiness of the Messianic kingdom was the privilege of participating in splendid festive entertainments along with the patriarchs of the nation. With this accords ver. 30, in allusion to places at the banquet. Compare ch. 14 7 - 9; <a href='B:470 23:6'>Mat 23:6</a>.


text:
Day. The best texts read hour.<p/>Will kill [&#952; &#949; &#955; &#949; &#953; &#945; &#960; &#959; &#954; &#964; &#949; &#953; &#957; &#945; &#953;]. As in so many cases the A. V. renders as the future of the verb to kill; whereas there are two distinct verbs; to will or determine, and to kill. The meaning is, Herod willeth or is determined to kill thee. Rev., would fain, seems rather feeble.


text:
That fox. Herod. Describing his cunning and cowardice.<p/>Cures [&#953; &#945; &#963; &#949; &#953; &#962;]. Used by Luke only.<p/>I shall be perfected [&#964; &#949; &#955; &#949; &#953; &#959; &#965; &#956; &#945; &#953;]. The present tense : "the present of the certain future" (Meyer). The meaning is, I come to an end : I have done. Expositors differ greatly. Some interpret, "I end my career of healing," etc.; others, my life.


text:
It cannot be [&#959; &#965; &#954; &#949; &#957; &#948; &#949; &#967; &#949; &#964; &#945; &#953;]. The verb means to accept or admit; so that the sense is, "it is not admissable that." The expression is ironical and hyperbolical, with reference to Jerusalem as having a monopoly of such martyrdoms. "It would be contrary to use and wont, and, in a manner, to theocratic decorum, if such a prophet as I should perish elsewhere than in Jerusalem" (Godet).


text:
Would I have gathered [&#951; &#952; &#949; &#955; &#951; &#963; &#945; &#949; &#960; &#953; &#963; &#965; &#957; &#945; &#958; &#945; &#953;]. Lit., "I desired to gather." See on will kill, ver. 31.<p/>Hen. See on <a href='B:470 23:37'>Mat 23:37</a>.


text:
Watched [&#951; &#963; &#945; &#957; &#960; &#945; &#961; &#945; &#964; &#951; &#961; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. The participle and finite verb, were engaged in watching. Closely [&#960; &#945; &#961; &#945;]. See on <a href='B:480 3:2'>Mar 3:2</a>.


text:
Which had the dropsy [&#965; &#948; &#961; &#969; &#960; &#953; &#954; &#959; &#962;]. Lit., a dropsical man. The usual way of marking a dropsical patient in medical language.


text:
Pit [&#966; &#961; &#949; &#945; &#961;]. The primary meaning is a well, as distinguished from a fountain.<p/>Pull out. More correctly up [&#945; &#957; &#945;].


text:
They chose. Imperfect : were choosing. Something going on before his eyes.<p/>The chief seats. Or couches. The Greek writers refer to the absurd contentions which sometimes arose for the chief seats at table.<p/>Theophrastus designates one who thrusts himself into the place next the host as mikrofilotimov, one who seeks petty distinctions.


text:
Begin. Emphasizing the shame of the reluctant movement toward the lower place.<p/>The lowest. Since the other, intervening places are all assigned.


text:
Dinner - supper. See on <a href='B:470 22:4'>Mat 22:4</a>. Supper [&#948; &#949; &#953; &#960; &#957; &#959; &#957;] is the principal meal at evening, and corresponding to the modern late dinner. Call not thy friends, etc. A striking parallel occurs in Plato's "Phaedrus," 233. "And, in general, when you make a feast, invite not your friend, but the beggar and the empty soul, for they will love you, and attend you, and come about your doors, and will be the best pleased, and the most grateful, and will invoke blessings on your head."


text:
Feast [&#948; &#959; &#967; &#951; &#957;]. Or reception. Used by Luke only. See on ch. <a href='B:490 5:29'>Luk 5:29</a>.


text:
Made [&#949; &#960; &#959; &#953; &#949; &#953;]. Imperfect, was making. His preparations were in progress. A definite act among these preparations is described by the aorist, he bade [&#949; &#954; &#945; &#955; &#949; &#963; &#949; &#957;], the technical word for inviting to a festival. See <a href='B:470 22:3'>Mat 22:3</a>; <a href='B:500 2:2'>Joh 2:2</a>.<p/>Sent his servant. "If a sheikh, bey, or emeer invites, he always sends a servant to call you at the proper time. This servant often repeats the very formula mentioned in <a href='B:490 14:17'>Luk 14:17</a> : Come, for the supper is ready. The fact that this custom is confined to the wealthy and to the nobility is in strict agreement with the parable, where the man who made the supper is supposed to be of this class. It is true now, as then, that to refuse is a high insult to the maker of the feast (Thomson," Land and Book "). Palgrave mentions a similar formula of invitation among the Bedouins of Arabia. "The chief, or some unbreeched youngster of his family, comes up to us with the customary tefaddaloo, or do us the favor" (" Central and Eastern Arabia ").


text:
Make excuse [&#960; &#945; &#961; &#945; &#953; &#964; &#949; &#953; &#963; &#952; &#945; &#953;]. Also rendered in New Testament refuse, <a href='B:650 12:19'>Heb 12:19</a>; <a href='B:650 12:25'>Heb 12:25</a>, where both meanings occur. See also <a href='B:620 2:23'>2Ti 2:23</a>, Rev. Our phrase, beg off, expresses the idea here.<p/>I must needs [&#949; &#967; &#969; &#945; &#957; &#945; &#947; &#954; &#951; &#957;]. Lit., I have necessity : a strong expression. Go [&#949; &#958; &#949; &#955; &#952; &#949; &#953; &#957;]. Go out [&#949; &#958;] from the city.


text:
I cannot. A newly married man had special indulgence allowed him. See <a href='B:50 24:5'>Deu 24:5</a>. Herodotus relates how Croeus refused for his son an invitation to a hunt on this ground. "But Croesus answered, 'Say no more of my son going with you; that may not be in anywise. He is but just joined in wedlock, and is busy enough with that'" (i. 36). The man who had the most plausible excuse returned the surliest and most peremptory answer. Compare <a href='B:530 7:33'>1Co 7:33</a>.


text:
Streets [&#960; &#955; &#945; &#964; &#949; &#953; &#945; &#962;] - lanes [&#961; &#965; &#956; &#945; &#962;]. The former word from platuv, broad; the broad streets contrasted with the narrow lanes. Wyc., great streets and small streets.


text:
As thou has commanded. Following the reading wJv, as. The best texts substitute o, what. Render as Rev., "What thou didst command is done."


text:
Hedges [&#966; &#961; &#945; &#947; &#956; &#959; &#965; &#962;]. See on <a href='B:470 21:33'>Mat 21:33</a>. It may mean either a hedge, or a place enclosed with a hedge. Here the hedges beside which vagrants rest.<p/>Compel. Compare constrained, <a href='B:470 14:22'>Mat 14:22</a>; <a href='B:510 26:11'>Act 26:11</a>; <a href='B:550 6:12'>Gal 6:12</a>. 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. May be filled [&#947; &#949; &#956; &#953; &#963; &#952; &#951;]. A very strong word; properly of loading a ship. "Nature and grace alike abhor a vacuum" (Bengel).


text:
His cross. More correctly, his own. An important charge. All must bear the cross, but not all the same cross : each one his own.


text:
A tower. The subject of the parable is the life of Christian discipleship, which is figured by a tower, a lofty structure, as something distinguished from the world and attracting attention.<p/>Counteth [&#968; &#951; &#966; &#953; &#950; &#949; &#953;]. Only here and <a href='B:730 13:18'>Rev 13:18</a>. From yhfov, a pebble (see <a href='B:730 2:17'>Rev 2:17</a> ), used as a counter. Thus Herodotus says that the Egyptians, when they calculate (logizontai yhfoiv, reckon with pebbles), move their hand from right to left (ii. 36). So Aristophanes, "Reckon roughly, not with pebbles [&#968; &#951; &#966; &#959; &#953; &#962;], but on the hand" (" Wasps, "656). Similarly calculate, from Latin calculus, a pebble. Used also of voting. Thus Herodotus :" The Greeks met at the altar of Neptune, and took the ballots [&#964; &#945; &#962; &#968; &#951; &#966; &#959; &#965; &#962;] wherewith they were to give their votes. "Plato :" And you, would you vote (an yhfon qeio, cast your pebble) with me or against me? "(" Protagoras," 330). See <a href='B:510 26:10'>Act 26:10</a>.<p/>Cost [&#964; &#951; &#957; &#948; &#945; &#960; &#945; &#957; &#951; &#957;]. Allied to daptw, to devour. Hence expense, as something which eats up resources.<p/>Sufficient [&#949; &#953; &#962; &#945; &#960; &#945; &#961; &#964; &#953; &#963; &#956; &#959; &#957;]. Lit., unto completion. The kindred verb ajpartizw, not used in New Testament, means to make even or square, and hence to complete.


text:
To finish [&#949; &#954; &#964; &#949; &#955; &#949; &#963; &#945; &#953;]. Lit., "to finish out" [&#949; &#954;].<p/>Behold [&#952; &#949; &#969; &#961; &#959; &#965; &#957; &#964; &#949; &#962;]. Attentively watching the progress of the building. See on ch. <a href='B:490 10:18'>Luk 10:18</a>.<p/>Begin to mock. As his resources come to an end.


text:
This man [&#959; &#965; &#964; &#959; &#962; &#959; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#962;]. With sarcastic emphasis.<p/>Was not able [&#959; &#965; &#954; &#953; &#963; &#967; &#965; &#963; &#949; &#957;]. From ijscuv, strength. See on power, <a href='B:680 2:11'>2Pe 2:11</a>. To be strong in body or in resources, and so to be worth, as Lat., valere. "This man was not worth enough, or was not good for the completion." In this latter sense, <a href='B:470 5:13'>Mat 5:13</a>, "good for nothing."


text:
To make war against another king [&#949; &#964; &#949; &#961; &#969; &#946; &#945; &#963; &#953; &#955; &#949; &#953; &#963; &#965; &#956; &#946; &#945; &#955; &#949; &#953; &#957; &#949; &#953; &#962; &#960; &#959; &#955; &#949; &#956; &#959; &#957;]. Lit., to come together with another king for war. So Rev., to encounter another king in war.<p/>"Out he flashed, And into such a song, such fire for fame, Such trumpet - blowings in it, coming down To such a stern and iron - clashing close, That when he stopped we longed to hurl together." TENNYSON, Idyls of the King.<p/>With ten thousand (ejn deka ciliasin). Lit., in ten thousands : i e., in the midst of; surrounded by. Compare <a href='B:720 1:14'>Jud 1:14</a>.


text:
Asketh [&#949; &#961; &#969; &#964; &#945;]. On a footing of equality : king treating with king. See on ch. <a href='B:490 11:9'>Luk 11:9</a>.<p/>Conditions of peace [&#964; &#945; &#960; &#961; &#959; &#962; &#949; &#953; &#961; &#951; &#957; &#951; &#957;]. Lit., things looking toward peace : preliminaries. Compare <a href='B:520 14:19'>Rom 14:19</a>, things which make for peace (ta thv eijrhnhv, the things of peace).


text:
Forsaketh [&#945; &#960; &#959; &#964; &#945; &#963; &#963; &#949; &#964; &#945; &#953;]. Bids good - by to. Rev., renounceth. See on ch. <a href='B:490 9:61'>Luk 9:61</a>. "In that forsaketh lies the key to the whole passage" (Trench). Christian discipleship is founded in self - renunciation.


text:
Have lost its savor. See on <a href='B:470 5:34'>Mat 5:34</a>.<p/>Shall it be seasoned. See on <a href='B:480 9:50'>Mar 9:50</a>.


text:
In the wilderness. Not a desert place, but uncultivated plains, pasturage. Note that the sheep are being pastured in the wilderness. A traveler, cited anonymously by Trench, says : "There are, indeed, some accursed patches, where scores of miles lie before you like a tawny Atlantic, one yellow wave rising before another. But far from infrequently there are regions of wild fertility where the earth shoots forth a jungle of aromatic shrubs" (" Parables ").


text:
When he hath found it. Matthew, If so be that he find it.<p/>On his shoulders. Lit., his own shoulders. "He might have employed a servant's aid, but love and joy make the labor sweet to himself" (Bengel). the "Good Shepherd" is a favorite subject in early Christian art. " We cannot go through any part of the catacombs, or turn over the pages of any collection of ancient Christian monuments, without coming across it again and again. We know from Tertullian that it was often designed upon chalices. We find it ourselves painted in fresco upon the roofs and walls of the sepulchral chambers; rudely scratched upon gravestones, or more carefully sculptured on sarcophagi; traced in gold upon glass, molded on lamps, engraved on rings; and, in a word, represented on every species of Christian monument that has come down to us.... It was selected because it expressed the whole sum and substance of the Christian dispensation.... He is sometimes represented alone with his flock; at other times accompanied by his apostles, each attended by one or more sheep.<p/>Sometimes he stands amidst many sheep; sometimes he caresses one only; but most commonly - so commonly as almost to form a rule to which other scenes might be considered the exceptions - he bears a lost sheep, or even a goat, upon his shoulders "(Northcote and Brownlow," Roma Sotteranea "). A beautiful specimen is found in the mausoleum of Galla Placidia, at Ravenna, erected about 450 A. D. It is a mosaic in green and gold. The figure is a beautiful one, youthful in face and form, as is usual in the early mosaics, and surrounded by his sheep. Facing this appears, over the altar, the form of Christ seated beside a kind of furnace, on the other side of which stands a little open bookcase. He is engaged in casting heretical books into the fire. Are they, indeed, the same - the Shepherd Christ of the Gospels, and the polemic Christ of the ecclesiastics?


text:
Repenteth. See on <a href='B:470 3:2'>Mat 3:2</a>.<p/>THE PARABLES OF THE LOST COIN AND OF THE PRODIGAL SON.<p/>Peculiar to Luke. 8 - 32.


text:
Pieces of silver [&#948; &#961; &#945; &#967; &#956; &#945; &#962;]. Used by Luke only. A coin worth about eighteen cents, commonly with the image of an owl, a tortoise, or a head of Pallas. As a weight, 65. 5 grains. A common weight in dispensing medicines and writing prescriptions. Wyc., transcribing the Greek word, dragmes. Tynd., grotes.


text:
Her friends. Female friends, for the noun is used in the feminine form. I lost. Through her own carelessness. Of the sheep, Jesus says "was lost." " A sheep strays of itself, but a piece of money could only be lost by a certain negligence on the part of such as should have kept it " (Trench). In the one case, the attention is fastened on the condition of the thing lost; in the other, upon the sorrow of the one who has lost.


text:
The portion. According to the Jewish law of inheritance, if there were but two sons, the elder would receive two portions, the younger the third of all movable property. A man might, during his lifetime, dispose of all his property by gift as he chose. If the share of younger children was to be diminished by gift or taken away, the disposition must be made by a person presumably near death. No one in good health could diminish, except by gift, the legal portion of a younger son. The younger son thus was entitled by law to his share, though he had not right to claim it during his father's lifetime. The request must be regarded as asking a favor (Edersheim).<p/>Unto them. Even to the elder, who did not ask it.


text:
All. Everything was taken out of the father's hands.<p/>Took his journey [&#945; &#960; &#949; &#948; &#951; &#956; &#951; &#963; &#949; &#957;]. Answering to our phrase went abroad.<p/>Wasted [&#948; &#953; &#949; &#963; &#954; &#959; &#961; &#960; &#953; &#963; &#949; &#957;]. The word used of winnowing grain. See on <a href='B:470 25:24'>Mat 25:24</a>.<p/>With riotous living [&#950; &#969; &#957; &#945; &#963; &#969; &#964; &#969; &#962;]. Lit., living unsavingly. Only here in New Testament. The kindred noun, ajswtia, is rendered by the Rev., in all the three passages where it occurs, riot (<a href='B:560 5:18'>Eph 5:18</a>; <a href='B:630 1:6'>Tit 1:6</a>; <a href='B:670 4:4'>1Pe 4:4</a> ). See note on the last passage.


text:
Spent. See on cost, ch. 14 28.<p/>In that land. Want is characteristic of the "far country." The prodigal feels the evil of his environment. "He (with a shade of emphasis) began to be in want."<p/>To be in want [&#965; &#963; &#964; &#949; &#961; &#949; &#953; &#963; &#952; &#945; &#953;]. From usterov, behind. Compare our phrase of one in straitened circumstances, to fall behind.


text:
Joined himself [&#949; &#954; &#959; &#955; &#955; &#951; &#952; &#951;]. The verb means to glue or cement. Very expressive here, implying that he forced himself upon the citizen, who was unwilling to engage him, and who took him into service only upon persistent entreaty. "The unhappy wretch is a sort of appendage to a strange personality" (Godet). Compare <a href='B:510 9:26'>Act 9:26</a>. Wyc., cleaved. See, also, on <a href='B:510 5:13'>Act 5:13</a>.<p/>To feed swine. As he had received him reluctantly, so he gave him the meanest possible employment. An ignominious occupation, especially in Jewish eyes. The keeping of swine was prohibited to Israelites under a curse.


text:
He would fain [&#949; &#960; &#949; &#952; &#965; &#956; &#949; &#953;]. Longing desire. Imperfect tense, he was longing, all the while he was tending the swine.<p/>Filled his belly [&#947; &#949; &#956; &#953; &#963; &#945; &#953; &#964; &#951; &#957; &#954; &#959; &#953; &#955; &#953; &#945; &#957;]. The texts vary. The Rev. follows the reading cortasqhnai, "He would fain have been filled," using the same word which is employed by filling those who hunger and thirst after righteousness (<a href='B:470 5:6'>Mat 5:6</a>, see note), and of the five thousand (<a href='B:470 14:20'>Mat 14:20</a> ). He had wanted the wrong thing all along, and it was no better now. All he wanted was to fill his belly.<p/>Husks [&#954; &#949; &#961; &#945; &#964; &#953; &#969; &#957;]. Carob - pods. The word is a diminutive of kerav, a horn, and means, literally, a little horn, from the shape of the pod. The tree is sometimes called in German Bockshornbaum, Goat's - horn - tree. "The fleshy pods are from six to ten inches long, and one broad, lined inside with a gelatinous substance, not wholly unpleasant to the taste when thoroughly ripe" (Thomson, "Land and Book "). The shell or pod alone is eaten. It grows in Southern Italy and Spain, and it is said that during the Peninsular War the horses of the British cavalry were often fed upon the pods. It is also called Saint John's bread, from a tradition that the Baptist fed upon its fruit in the wilderness. Edersheim quotes a Jewish saying," When Israel is reduced to the carob - tree, they become repentant. "


text:
Came to himself. A striking expression, putting the state of rebellion against God as a kind of madness. It is a wonderful stroke of art, to represent the beginning of repentence as the return of a sound consciousness. Ackermann (" Christian Element in Plato ") observes that Plato thinks of redemption as a coming to one's self; an apprehending of one's self as existent; as a severing of the inmost being from the surrounding element. Several passages of Plato are very suggestive on this point. "He who bids a man know himself, would have him know his soul" (" Alcibiades, "1, 130)." 'To see her (the soul) as she really is, not as we now behold her, marred by communion with the body and other miseries, you should look upon her with the eye of reason, in her original purity, and then her beauty would be discovered, and in her image justice would be more clearly seen, and injustice, and all the things which we have described. Thus far we have spoken the truth concerning her as she appears at present; but we must remember also that we have seen her only in a condition which may be compared to that of the sea - God Glaucus, whose original image can hardly be discerned, because his natural members are broken off and crushed, and in many ways damaged by the waves; and incrustations have grown over them of sea - weed and shells and stones, so that he is liker to some sea - monster than to his natural form. And the soul is in a similar condition, disfigured by ten thousand ills : but not there, Glaucon, not there must we look' "'Where, then?'" 'At her love of wisdom. Let us see whom she affects, and what converse she seeks, in virtue of her near kindred with the immortal and eternal and divine; also, how different she would become, if wholly following this superior principle, and born by a divine impulse out of the ocean in which she now is, and disengaged from the stones and shells and things of earth and rock, which, in wild variety, grow around her, because she feeds upon earth, and is crusted over by the good things of this life as they are termed. Then would you see her as she is' "(" Republic," 611).<p/>Have bread enough and to spare [&#960; &#949; &#961; &#953; &#963; &#963; &#949; &#965; &#959; &#957; &#964; &#945; &#953; &#945; &#961; &#964; &#969; &#957;]. Lit., abound in loaves. Wyc., plenty of loaves.<p/>Perish. Better, I am perishing. The best texts insert w=de, here, in contrast with the father's house, suggested by the father's servants.


text:
His father. An affecting touch in the Greek : his own father.<p/>Ran. Trench cites an Eastern proverb : "Who draws near to me (God) an inch, I will draw near to him an ell; and whoso walks to meet me, I will leap to meet him."<p/>Kissed. See on <a href='B:470 26:49'>Mat 26:49</a>.


text:
To be called thy son. He omits make me a servant. The slavish spirit vanishes in the clasp of the father's arms. Bengel suggest that the father would not suffer him to utter the news. I once heard Norman McLeod say in a sermon, "Before the prodigal son reached his home he thought over what he should do to merit restoration. He would be a hired servant. But when his father came out and met him, and put his arms round him, and the poor boy was beginning to say this and that, he just shut his mouth, and said, 'I take you to my heart, and that' enough. '"


text:
To his servants. Bond - servants. There is a fine touch in throwing in the bond - servants immediately after thy son (ver. 21).<p/>Bring forth. Some texts add quickly [&#964; &#945; &#967; &#965;]. So Rev.<p/>The best robe [&#963; &#964; &#959; &#955; &#951; &#957; &#964; &#951; &#957; &#960; &#961; &#969; &#964; &#951; &#957;]. Lit., a robe, the first. Properly of a long, flowing robe, a festive garment. See <a href='B:480 16:5'>Mar 16:5</a>; <a href='B:490 20:46'>Luk 20:46</a>. Ring. See on <a href='B:660 2:2'>Jas 2:2</a>. Compare <a href='B:10 41:42'>Gen 41:42</a>.<p/>Shoes. Both the ring and the shoes are marks of a free man. Slaves went barefoot.


text:
The fatted calf. The article denoting one set apart for a festive occasion. Tynd., "that fatted calf."


text:
Is alive - is found [&#945; &#957; &#949; &#950; &#951; &#963; &#949; &#957; - &#949; &#965; &#961; &#949; &#952; &#951;]. Both aorists, and pointing back to a definite time in the fast; doubtless the moment when he "came to himself." Wyc., hath lived.<p/>The Prodigal Son is a favorite subject in Christian art. The return of the penitent is the point most frequently chose, but the dissipation in the far country and the degradation among the swine are also treated. The dissipation is the subject of an interesting picture by the younger Teniers in the gallery of the Louvre. The prodigal is feasting at a table with two courtesans, in front of an inn, on the open shutter of which a tavern - score is chalked. An old woman leaning on a stick begs alms, possibly foreshadowing the fate of the females at the table. The youth holds out his glass, which a servant fills with wine. In the right - hand corner appears a pigsty where a stable - boy is feeding the swine, but with his face turned toward the table, as if in envy of the gay revellers there. All the costumes and other details of the picture are Dutch. Holbein also represents him feasting with his mistress, and gambling with a sharper who is sweeping the money off the table. The other points of the story are introduced into the background. Jan Steen paints him at table in a garden before an inn. A man plays a guitar, and two children are blowing bubbles - "an allegory of the transient pleasures of the spendthrift." Mrs. Jameson remarks that the riotous living is treated principally by the Dutch painters. The life among the swine is treated by Jordaens in the Dresden Gallery. The youth, with only a cloth about his loins, approaches the trough where the swine are feeding, extends his hand, and seems to ask food of a surly swineherd, who points him to the trough. In the left - hand corner a young boor is playing on a pipe, a sorrowful contrast to the delicious music of the halls of pleasure. Salvator Rosa pictures him in a landscape, kneeling with clasped hands amid a herd of sheep, oxen, goats, and swine. Rubens, in a farm - stable, on his knees near a trough, where a woman is feeding some swine. He looks imploringly at the woman. One of the finest examples of the treatment of the return is by Murillo, in the splendid picture in the gallery of the Duke of Sutherland. It is thus described by Stirling (" Annals of the Artists of Spain ") : "The repentant youth, locked in the embrace of his father, is, of course, the principal figure; his pale, emaciated countenance bespeaks the hardships of his husk - coveting time, and the embroidery on his tattered robe the splendor of his riotous living. A little white dog, leaping up to caress him, aids in telling the story. On one side of this group a man and a boy lead in the fatted calf; on the other appear three servants bearing a light - blue silk dress of Spanish fashion, and the gold ring; and one of them seems to be murmuring at the honors in preparation for the lost one."


text:
Music [&#963; &#965; &#956; &#966; &#969; &#957; &#953; &#945; &#962;]. A symphony : concerted music.


text:
Inquired [&#949; &#960; &#965; &#957; &#952; &#945; &#957; &#949; &#964; &#959;]. Imperfect. Began to inquire.


text:
Is come - safe and sound. Compare is alive - is found. "How nice is the observance of all the lesser proprieties of the narration. The father, in the midst of all his natural affection, is yet full of the moral significance of his son's return - that he has come back another person from what he was when he went, or while he tarried in that far land; he sees into the deep of his joy, that he is receiving him now indeed a son, once dead but now alive; once lost to him and to God, but now found alike by both. But the servant confines himself to the more external features of the case, to the fact that, after all he has gone through of excess and hardship, his father has yet received him safe and sound" (Trench).


text:
He was angry [&#969; &#961; &#947; &#953; &#963; &#952; &#951;]. Not with a mere temporary fit of passion, but, as the word imports, with a deep - seated wrath.


text:
Kid [&#949; &#961; &#953; &#966; &#959; &#957;]. Some read the diminutive, ejrifion, "a little kid." In any event a contrast is intended between the kid and the fatted calf.


text:
This thy son. Not my brother, but with the bitterest sarcasm.<p/>Was come [&#951; &#955; &#952; &#949; &#957;]. He says came, as of a stranger. Not returned.<p/>Devoured [&#954; &#945; &#964; &#945; &#966; &#945; &#947; &#969; &#957;]. We say "eat up;" the Greek said "eat down" [&#954; &#945; &#964; &#945;]. The word is suggested, no doubt, by the mention of the calf, the kid, and the feasting. :<a href='B:490 16'>Luk 16:0</a><p/>CHAPTER XVI<p/>THE PARABLE OF THE UNJUST STEWARD.<p/>Peculiar to Luke. 1 - 8.


text:
Steward [&#959; &#953; &#954; &#959; &#957; &#959; &#956; &#959; &#957;]. From oikov, a house, and nemw, to distribute or dispense. Hence, one who assigns to the members of the household their several duties, and pays to each his wages. The paymaster. He kept the household stores under lock and seal, giving out what was required; and for this purpose received a signet - ring from his master. Wyc., fermour, or farmer. Here probably the land - steward.<p/>Was accused [&#948; &#953; &#949; &#946; &#955; &#951; &#952; &#951;]. Only here in New Testament. From dia, over, across, and ballw, to throw. To carry across, and hence to carry reports, etc., from one to another; to carry false reports, and so to calumniate or slander. See on devil, <a href='B:470 4:1'>Mat 4:1</a>. The word implies malice, but not necessarily falsehood. Compare Latin traducere (trans, over, ducere, to lead), whence traduce.<p/>Had wasted [&#969; &#962; &#948; &#953; &#945; &#963; &#954; &#959; &#961; &#960; &#953; &#950; &#969; &#957;]. Lit., as wasting. Rev., was wasting; not merely a past offense, but something going on at the time of the accusation. See ch. <a href='B:490 14:13'>Luk 14:13</a>.


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How is it that I hear this [&#964; &#953; &#964; &#959; &#965; &#964; &#959; &#945; &#954; &#959; &#965; &#969;] ? Better as Rev., What is this that I hear?<p/>Give an account [&#945; &#960; &#959; &#948; &#959; &#962; &#964; &#959; &#957; &#955; &#959; &#947; &#959; &#957;]. Lit., "give back" [&#945; &#960; &#959;]. Rev., render. The [&#964; &#959; &#957;] account which is due. Aristophanes has a striking parallel : "And now give back my signet; for thou shalt no longer be my steward" (" Knights, " 947).<p/>Thou mayest [&#948; &#965; &#957; &#951; &#963; &#951;]. More strictly, as Rev., thou canst.


text:
Taketh away. Or is taking away. He was not yet dispossessed, as is shown by what follows.<p/>I cannot [&#959; &#965; &#954; &#953; &#963; &#967; &#965; &#969;]. See on ch. <a href='B:490 14:30'>Luk 14:30</a>. "I have not strength." His luxurious life had unfitted him for hard labor. In Aristophanes (" Birds, "1431), a sycophant is asked :" Tell me, being a young man, do you lodge informations against strangers ? "He replies :" Yes; why should I suffer, for I know not how to dig ? " To beg [&#949; &#960; &#945; &#953; &#964; &#949; &#953; &#957;]. See on besought, <a href='B:470 14:23'>Mat 14:23</a>.


text:
He called. Alford and Trench think that the debtors were together; but the words seem to me to indicate that he dealt with them separately. He called to him each one, and said unto the first; after that [&#949; &#960; &#949; &#953; &#964; &#945;] another.


text:
Measures [&#946; &#945; &#964; &#959; &#965; &#962;]. Lit., baths. The bath was a Hebrew measure, but the amount is uncertain, since, according to Edersheim, there were three kinds of measurement in use in Palestine : the original Mosaic, corresponding with the Roman; that of Jerusalem, which was a fifth larger; and the common Galilaen measurement, which was more than a fifth larger than the Jerusalem. Assuming the first standard, the bath would be about fifty - six pints, and the debt, therefore, a large one.<p/>Take thy bill [&#948; &#949; &#958; &#945; &#953; &#963; &#959; &#965; &#964; &#945; &#947; &#961; &#945; &#956; &#956; &#945; &#964; &#945;]. Lit., take back thy writings. Rev., bond. Wyc., obligation; and in ver. 7, letters. The plural is used for a single document. The bill is the bond which the buyer has give, and which is in the steward's keeping. He gives it back to the debtor for him to alter the figures.<p/>Sit down quickly. It was a secret transaction, to be hurried through.


text:
To another [&#949; &#964; &#949; &#961; &#969;]. A different one with a different debt, and his circumstances demanding a different rate of discount.<p/>Measures [&#954; &#959; &#961; &#959; &#965; &#962;]. Cors. A cor was ten baths; the dry and the fluid measures being the same.


text:
The Lord. Of the steward. Rev., properly, "his Lord."<p/>Commended. Admiring his shrewdness, though he himself was defrauded.<p/>Unjust steward. Lit., steward of injustice. See on forgetful hearer, <a href='B:660 1:25'>Jas 1:25</a>; and compare words of grace, <a href='B:490 4:22'>Luk 4:22</a>; unjust judge, <a href='B:490 18:6'>Luk 18:6</a>; son of his love, <a href='B:580 1:13'>Col 1:13</a>; lust of uncleanness, <a href='B:680 2:10'>2Pe 2:10</a>. The idiom is a Hebrew one. The phrase expresses Jesus ' judgment on what the steward's master praised.<p/>Wisely [&#966; &#961; &#959; &#957; &#953; &#956; &#969; &#962;]. See on <a href='B:470 10:16'>Mat 10:16</a>. Wyc., prudently. I would suggest shrewdly, though in the modern sense of sagaciously, since the earlier sense of shrewd was malicious, or wicked. Plato says : "All knowledge separated from righteousness and other virtue appears to be cunning and not wisdom." In <a href='B:470 7:24-26'>Mat 7:24-26</a>, it is applied to the sagacious man who built his house on the rock, opposed to the foolish [&#956; &#969; &#961; &#959; &#962;] man who built on the sand. "It is a middle term, not bringing out prominently the moral characteristics, either good or evil, of the action to which it is applied, but recognizing in it a skilful adaption of the means to the end - affirming nothing in the way of moral approbation or disapprobation, either of means or end, but leaving their worth to be determined by other considerations" (Trench, " Parables ").<p/>In their generation [&#949; &#953; &#962; &#964; &#951; &#957; &#947; &#949; &#957; &#949; &#945; &#957; &#964; &#951; &#957; &#949; &#945; &#965; &#964; &#969; &#957;]. The A. V. misses the point, following Wyc. Lit., in reference to their own generation; i e., the body of the children of this world to which they belong, and are kindred. They are shrewd in dealing with their own kind; since, as is shown in the parable, where the debtors were accomplices of the steward they are all alike unscrupulous. Tynd., in their kind.<p/>Than the children of light. Lit., sons of the light. The men of the world make their intercourse with one another more profitable than the sons of light do their intercourse with their own kind. The latter "forget to use God's goods to form bonds of love to the comtemporaries who share their character" (Godet); forget to "make friends of the mammon," etc.


text:
Make to yourselves friends. Compare Virgil, "Aeneid," 6, 664.<p/>Among the tenants of Elysium he sees "those who, by good desert, made others mindful of them."<p/>Of the mammon of unrighteousness [&#949; &#954; &#964; &#959; &#965; &#956; &#945; &#956; &#969; &#957; &#945; &#964; &#951; &#962; &#945; &#948; &#953; &#954; &#953; &#945; &#962;].<p/>The same idiom as in ver. 8, steward of injustice. Compare unrighteous mammon, ver. 11. Mammon should be spelt with one m. It is a Chaldee word, meaning riches. It occurs only in this chapter and at <a href='B:470 6:24'>Mat 6:24</a>. "Of the mammon" is, literally, by means of. In the phrase of unrighteousness, there is implied no condemnation of property as such; but it is styled unrighteous, or belonging to unrighteousness, because it is the characteristic and representative object and delight and desire of the selfish and unrighteous world : their love of it being a root of all evil (<a href='B:610 6:10'>1Ti 6:10</a> ). Wyc., the riches of wickedness.<p/>Ye fail [&#949; &#954; &#955; &#953; &#960; &#951; &#964; &#949;]. But all the best texts read ejkliph, "When it (the mammon) fails."<p/>They may receive. The friends.<p/>Habitations [&#963; &#954; &#951; &#957; &#945; &#962;]. Lit., tents or tabernacles.


text:
That which is least. A general proposition, yet with a reference to mammon as the least of things. See next verse.


text:
That which is another's. God 's. Riches are not ours, but given us in trust.<p/>Your own. Equivalent to the true riches. That which forms part of our eternal being - the redeemed self. Compare the parable of the Rich Fool (ch. 12 20), where the life or soul is distinguished from the possessions. "Thy soul shall be required; whose shall the wealth be?" Compare, also, rich toward God (ch. 12 21). Chrysostom, cited by Trench, says of Abraham and Job, "They did not serve mammon, but possessed and ruled themselves, and were masters, and not servants."


text:
Servant [&#959; &#953; &#954; &#949; &#964; &#951; &#962;]. Properly, household servant.<p/>Serve. See on minister, <a href='B:470 20:26'>Mat 20:26</a>.<p/>The other. See on <a href='B:470 6:24'>Mat 6:24</a>.<p/>Hold to. See on <a href='B:470 6:24'>Mat 6:24</a>.


text:
Covetous [&#966; &#953; &#955; &#945; &#961; &#947; &#965; &#961; &#959; &#953;]. Rev. renders literally, according to the composition of the word, lovers of money. Only here and <a href='B:620 3:2'>2Ti 3:2</a>. Compare the kindred noun, <a href='B:610 6:10'>1Ti 6:10</a>. The usual word for covetous is pleonekthv (<a href='B:530 5:10'>1Co 5:10</a>; <a href='B:530 5:11'>1Co 5:11</a>; <a href='B:530 6:10'>1Co 6:10</a> ).<p/>Derided [&#949; &#958; &#949; &#956; &#965; &#954; &#964; &#951; &#961; &#953; &#958; &#959; &#957;]. Only here and ch. 23 35. Lit., to turn up the nose at. The Romans had a corresponding phrase, naso adunco suspendere, to hang on the hooked nose : i e., to turn up the nose and make a hook of it, on which (figuratively) to hang the subject of ridicule. Thus Horace, in one of his satires, giving an account of a pretentious banquet at the house of a rich miser, describes on of the guests as hanging everything to his nose; i e., making a joke of everything that occurred. The simple verb occurs at <a href='B:550 6:7'>Gal 6:7</a>, of mocking God.


text:
Presseth. Rev., entereth violently. See on <a href='B:470 11:12'>Mat 11:12</a>. Wyc., maketh violence into it. Tynd., striveth to go in.


text:
Tittle. See on <a href='B:470 5:18'>Mat 5:18</a>.<p/>THE PARABLE OF DIVES AND LAZARUS.<p/>Peculiar to Luke. 19 - 31.


text:
Was clothed. Imperfect, and frequentative; denoting his habitual attire.<p/>Purple (porfuran). Originally the purple fish from which the color was obtained, and thence applied to the color itself. Several kinds of these were found in the Mediterranean. The color was contained in a vein about the neck. Under the term purple the ancients included three distinct colors :<p/>
<a href='B:490 16'>Luk 16:0</a><p/>:1A deep violet, with a black or dusky tinge; the color meant by Homer in describing an ocean wave : "As when the great sea grows purple with dumb swell" (" Iliad, : 14, 16).<p/>
<a href='B:490 16'>Luk 16:0</a><p/>:2Deep scarlet or crimson - the Tyrian purple.<p/>
<a href='B:490 16'>Luk 16:0</a><p/>:3The deep blue of the Mediterranean. The dye was permanent.<p/>Alexander is said by Plutarch to have found in the royal palace at Susa garments which preserved their freshness of color though they had been laid up for nearly two hundred years; and Mr. St. John (" Manner and Customs of Ancient Greece ") relates that a small pot of the dye was discovered at Pompeii which had preserved the tone and richness attributed to the Tyrian purple. This fixedness of color is alluded to in <a href='B:290 1:18'>Isa 1:18</a> - though your sins were as scarlet, the term being rendered in the Septuagint foinikoun, which, with its kindred words, denoted darker shades of red. A full and interesting description of the purple may be found in J. A. St. John's "Manners and Customs of Ancient Greece," 3, 224 sq.<p/>Fine linen [&#946; &#965; &#963; &#963; &#959; &#957;]. Byssus. A yellowish flax, and the linen made from it. Herodotus says it was used for enveloping mummies (ii. 86), a statement confirmed by microscopic examinations. He also speaks of it as a bandage for a wound (vii. 181). It is the word used by the Septuagint for linen (<a href='B:20 25:4'>Exo 25:4</a>; <a href='B:20 28:5'>Exo 28:5</a>; <a href='B:20 35:6'>Exo 35:6</a>, etc.). Some of the Egyptian linen was so fine that it was called woven air. Sir Gardner Wilkinson says that some in his possession was, to the touch, comparable to silk, and not inferior in texture to the finest cambric. It was often as transparent as lawn, a fact illustrated by the painted sculptures, where the entire form is often made distinctly visible through the outer garment. Later Greek writers used the word for cotton and silk. See Wilkinson's "Ancient Egyptians," first series, 3, 114 sq., and Rawlinson's "History of Ancient Egypt," 1, 487, 512. A yellow byssus was used by the Greeks, the material for which grew around Elis, and which was enormously costly. See Aeschylus, "Persae," 127.<p/>Fared sumptuously [&#949; &#965; &#966; &#961; &#945; &#953; &#957; &#959; &#956; &#949; &#957; &#959; &#962; &#955; &#945; &#956; &#960; &#961; &#969; &#962;]. Lit., making merry in splendor. Compare ch. 14 23, 24, 29, 32. Wyc., he ate, each day, shiningly.


text:
Beggar. See on poor, <a href='B:470 5:3'>Mat 5:3</a>.<p/>Lazarus. Abbreviated from 'Eleazarov, Eleazar, and meaning God a help. "It is a striking evidence of the deep impression which this parable has made on the mind of Christendom, that the term lazar should have passed into so many languages as it has, losing altogether its signification as a proper name" (Trench).<p/>Was laid [&#949; &#946; &#949; &#946; &#955; &#951; &#964; &#959;]. Lit., was thrown : cast carelessly down by his bearers and left there.<p/>Gate [&#960; &#965; &#955; &#969; &#957; &#945;]. The gateway, often separated from the house or temple. In <a href='B:470 26:71'>Mat 26:71</a>, it is rendered porch.<p/>Full of sores [&#949; &#953; &#955; &#954; &#969; &#956; &#949; &#957; &#959; &#962;]. Only here in New Testament. The regular medical term for to be ulcerated. John uses the kindred noun elkov, an ulcer (<a href='B:730 16:2'>Rev 16:2</a> ). See next verse.


text:
Desiring [&#949; &#960; &#953; &#952; &#965; &#956; &#969; &#957;]. Eagerly, and not receiving what he desired. The same thing is implied in the story of the prodigal, where the same word is used, "he would fain have been filled" (ch. 14 16), but the pods did not satisfy his hunger.<p/>The crumbs that fell [&#964; &#969; &#957; &#960; &#953; &#960; &#964; &#959; &#957; &#964; &#969; &#957;]. Lit., the things falling. The best texts omit yiciwn, crumbs.<p/>Moreover [&#945; &#955; &#955; &#945; &#954; &#945; &#953;]. Lit., but even. "But (instead of finding compassion), even the dogs," etc.<p/>Licked [&#949; &#960; &#949; &#955; &#949; &#953; &#967; &#959; &#957;]. Only here in New Testament. Cyril, cited by Hobart, says : "The only attention, and, so to speak, medical dressing, which his sores received, was from the dogs who came and licked them."


text:
Abraham's bosom. A Rabbinical phrase, equivalent to being with Abraham in Paradise. "To the Israelite Abraham seems the personal center and meeting - point of Paradise" (Goebel).


text:
Hell. Rev., Hades. Where Lazarus also was, but in a different region. See on <a href='B:470 16:18'>Mat 16:18</a>.


text:
Cool [&#954; &#945; &#964; &#945; &#968; &#965; &#967; &#949; &#953; &#957;]. Only here in New Testament. Common in medical language. See on ch. <a href='B:490 21:26'>Luk 21:26</a>. Compare the exquisite passage in Dante, where Messer Adamo, the false coiner, horribly mutilated, and in the lowest circle of Malebolge, says :<p/>" I had, while living, much of what I wished; And now, alas! a drop of water crave.<p/>The rivulets that from the verdant hills Of Cassentin descend down into Arno, Making their channels to be soft and cold, Ever before me stand, and not in vain : For far more doth their image dry me up Than the disease which strips my face of flesh. " Inferno, 30, 65 sq.<p/>Tormented [&#959; &#948; &#965; &#957; &#969; &#956; &#945; &#953;]. Used by Luke only. Tormented is too strong.<p/>The word is used of the sorrow of Joseph and Mary when the child Jesus was missing (ch. 2 48); and of the grief of the Ephesian elders on parting with Paul (<a href='B:510 20:38'>Act 20:38</a> ). Rev., I am in anguish.


text:
Son [&#964; &#949; &#954; &#957; &#959; &#957;]. Lit., child.<p/>Receivedst [&#945; &#960; &#949; &#955; &#945; &#946; &#949; &#962;]. Received back [&#945; &#960; &#959;] as a reward or quittance. Compare ch. <a href='B:490 6:34'>Luk 6:34</a>; <a href='B:490 18:30'>Luk 18:30</a>; <a href='B:490 23:41'>Luk 23:41</a>.<p/>Gulf [&#967; &#945; &#963; &#956; &#945;]. From caskw, to yawn. Transcribed into the English chasm. In medical language, of the cavities in a wound or ulcer.<p/>Is fixed [&#949; &#963; &#964; &#951; &#961; &#953; &#954; &#964; &#945; &#953;]. Compare ch. 22 32; and see on <a href='B:670 5:10'>1Pe 5:10</a>.


text:
Send him to my father's house. Compare Dante, where Ciacco, the glutton, says to Dante :<p/>"But when thou art again in the sweet world, I pray thee to the mind of others bring me." Inferno, 6, 88.


text:
Be persuaded. Dives had said, "they will repent." Abraham replies, "they will not be even persuaded."<p/>Though one rose. Dives had said, "if one went."<p/>From the dead [&#949; &#954; &#957; &#949; &#954; &#961; &#969; &#957;]. Dives had said from the dead, but using a different preposition [&#945; &#960; &#959;]. It is wellnigh impossible to give the English reader this nice play of prepositions. The general distinction is ajpo, from the outside; ejk, from within. Thus <a href='B:490 2:4'>Luk 2:4</a>, Joseph went up from [&#945; &#960; &#959;] Galilee, the province, out of [&#949; &#954;] the city of Nazareth. Abraham's preposition (ejk, out of) implies a more complete identification with the dead than Dives' ajpo, from. A rising from among the dead was more than a messenger going from the dead. "We can hardly pass over the identity of the name Lazarus with that of him who actually was recalled from the dead; but whose return, far from persuading the Pharisees, was the immediate exciting cause of their crowning act of unbelief" (Alford).


text:
Impossible [&#945; &#957; &#949; &#957; &#948; &#949; &#954; &#964; &#959; &#957;]. Inadmissable. Only here in New Testament. See on it cannot be, ch. 13 33.<p/>Offenses. See on offend, <a href='B:470 5:29'>Mat 5:29</a>; and compare on <a href='B:470 16:23'>Mat 16:23</a>.


text:
It were better [&#955; &#965; &#963; &#953; &#964; &#949; &#955; &#949; &#953;]. Only here in New Testament. The verb means to pay what is due, and is equivalent to our phrase, it pays.<p/>Millstone. Compare <a href='B:470 18:6'>Mat 18:6</a>. The correct reading here is liqov mulikov, a millstone; not a great millstone as Matthew.<p/>Thrown [&#949; &#961; &#961; &#953; &#960; &#964; &#945; &#953;]. Hurled : with an underlying sense of violence, called out by so great an outrage.


text:
Sycamine. Or mulberry. Luke distinguishes between this and sukomorea, the fig - mulberry (ch. 19 4). The names were sometimes confused, but a physician would readily make the distinction, as both were used medicinally.


text:
Unprofitable [&#945; &#967; &#961; &#949; &#953; &#959; &#953;]. From creia, requirement; something which the master must pay. Not useless, but having rendered no service beyond what was due. "The profit does not begin until the servant goes beyond his obligation" (Meyer). "A servant owes all things" (Bengel).


text:
Through the midst of. It may also mean between or on the borders of. The Am. Rev. insists on the latter.


text:
With observation [&#956; &#949; &#964; &#945; &#960; &#945; &#961; &#945; &#964; &#951; &#961; &#951; &#963; &#949; &#969; &#962;]. Only here in New Testament. The progress of the kingdom cannot be defined by visible marks like that of an earthly kingdom. Its growth in the world is a process of pervasion, like the working of the leaven through the lump.


text:
Within. Better, in the midst of. Meyer acutely remarks that "you refers to the Pharisees, in whose hearts nothing certainly found a place less than did the ethical kingdom of God." Moreover, Jesus is not speaking of the inwardness of the kingdom, but of its presence. "The whole language of the kingdom of heaven being within men, rather than men being within the kingdom, is modern" (Trench, after Meyer).


text:
Lighteneth [&#945; &#963; &#964; &#961; &#945; &#960; &#964; &#959; &#965; &#963; &#945;]. Only here and ch. 24:4.


text:
Rejected. See on disallowed, <a href='B:670 2:4'>1Pe 2:4</a>; and tried, <a href='B:670 1:7'>1Pe 1:7</a>.


text:
Goods. See on <a href='B:470 12:29'>Mat 12:29</a>.<p/>On the house - top. See on <a href='B:470 24:17'>Mat 24:17</a>.


text:
Shall preserve [&#950; &#969; &#959; &#947; &#959; &#957; &#951; &#963; &#949; &#953;]. Only here and <a href='B:510 7:19'>Act 7:19</a>. Originally to engender; thence to produce alive or endue with life, and so to preserve alive. Wyc., shall quicken it.


text:
Eagles. See on <a href='B:470 24:28'>Mat 24:28</a>. :<a href='B:490 18'>Luk 18:0</a><p/>CHAPTER XVIII<p/>THE PARABLES OF THE UNJUST JUDGE AND THE PHARISEE AND PUBLICAN.<p/>Peculiar to Luke. 1 - 14.


text:
To the end that men ought [&#960; &#961; &#959; &#962; &#964; &#959; &#948; &#949; &#953; &#957;]. Lit., with reference to its being necessary always to pray, etc.<p/>Faint [&#949; &#947; &#954; &#945; &#954; &#949; &#953; &#957;]. To turn coward or lose heart.


text:
Regarded [&#949; &#957; &#964; &#961; &#949; &#960; &#959; &#956; &#949; &#957; &#959; &#962;]. See on <a href='B:470 21:37'>Mat 21:37</a>.


text:
Avenge [&#949; &#954; &#948; &#953; &#954; &#951; &#963; &#959; &#957;]. The word is too strong. It means do me justice. See on <a href='B:520 12:19'>Rom 12:19</a>.


text:
Lest by her continual coming she weary me [&#953; &#957; &#945; &#956; &#951; &#949; &#953; &#962; &#964; &#949; &#955; &#959; &#962; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#951; &#965; &#960; &#969; &#960; &#953; &#945; &#950; &#951; &#956; &#949;]. Eijv telov, lit., unto the end, may mean continually; but weary or wear out for uJpwpiazh is more than doubtful. That word is from uJpwpion, the part of the face under the eyes, and means to strike under the eye; to give one a black eye. It is used only once again, by Paul, <a href='B:530 9:27'>1Co 9:27</a>, and in its literal sense : "I buffet my body;" treat it as the boxer does his adversary. The more literal sense of this word, and of eijv telov, in the end, or finally, give a sound and much livelier meaning here. "Lest at last she come and assault me." So Goebel and Meyer, and so Wyc., "Lest at the last she, coming, strangle me;" and Tynd., "Lest at the last she come and rail on me." The judge fears lest importunity may culminate in personal violence. Perhaps, also, as Goebel suggests, he intentionally exaggerates his fear.


text:
And shall not God. The emphasis is on God. In the Greek order, "and God, shall he not," etc.<p/>Though he bear long with them. A very different passage, and interpretations vary greatly.<p/>(1.) The verb makroqumew means to be long - suffering, or to endure patiently. Such is its usual rendering in the New Testament.<p/>(2.) Them [&#945; &#965; &#964; &#959; &#953; &#962;] refers not to the persecutors of God's elect, but to the elect themselves. The Rev. cuts the knot by the most literal of renderings : "and he is long - suffering over [&#949; &#960; &#953;] them."<p/>(3.) The secondary meaning of restraining or delaying may fairly be deduced from the verb, and explained either (a) of delaying punishment, or (b) of delaying sympathy or help.<p/>The Am. Rev. adopts the former, and throws the sentence into the form of a question : "And is he slow to punish on their behalf" [&#949; &#960; &#945; &#965; &#964; &#959; &#953; &#962;] ? I venture to suggest the following : Kai not infrequently has the sense of yet, or and yet. So Euripides : "Thou are Jove - born, and yet [&#954; &#945; &#953;] thy utterance is unjust" (" Helena, "1147). Aristophanes :" O crown, depart, and joy go with thee : yet [&#954; &#945; &#953;] I part from thee unwillingly "(" Knights," 1249). So <a href='B:500 9:30'>Joh 9:30</a> : "Ye know not from whence he is, and yet [&#954; &#945; &#953;] he hath opened my eyes." <a href='B:500 16:32'>Joh 16:32</a> : "Ye shall leave me alone, and yet [&#954; &#945; &#953;] I am not alone," etc. Render, then, "Shall not God avenge his own elect, which cry unto him day and night; yet he delayeth help on their behalf," even as the unjust judge delayed to avenge the widow ? Surely he will, and that ere long. This rendering, instead of contrasting God with the judge, carries out the parallel. The judge delays through indifference. God delays also, or seems to delay, in order to try his children's faith, or because his purpose is not ripe; but he, too, will do justice to the suppliant. Tynd., Yea, though he defer them.<p/>"He hides himself so wondrously, As though there were no God; He is least seen when all the powers Of ill are most abroad. O there is less to try our faith, In our mysterious creed, Than in the godless look of earth In these our hours of need. It is not so, but so it looks; And we lose courage then; And doubts will come if God hath kept His promises to men."<p/>FABER.


text:
Nevertheless. Notwithstanding God is certain to vindicate, will the Son of man find on earth a persistence in faith answering to the widow 's?


text:
Despised [&#949; &#958; &#959; &#965; &#952; &#949; &#957; &#959; &#965; &#957; &#964; &#945; &#962;]. Lit., made nothing of. Rev., set at nought. Others [&#964; &#959; &#965; &#962; &#955; &#959; &#953; &#960; &#959; &#965; &#962;]. The expression is stronger. Lit., the rest. They threw all others beside themselves into one class. Rev., correctly, all others.


text:
The other [&#949; &#964; &#949; &#961; &#959; &#962;]. With an implication of his being a different man. See on <a href='B:470 6:24'>Mat 6:24</a>.<p/>Publican. See on ch. <a href='B:490 3:12'>Luk 3:12</a>.


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Stood [&#963; &#945; &#964; &#952; &#949; &#953; &#962;]. Lit., having been placed. Took his stand. It implies taking up his position ostentatiously; striking an attitude. But no necessarily in a bad sense. See on ch. <a href='B:490 19:8'>Luk 19:8</a>; and compare <a href='B:510 5:20'>Act 5:20</a>. Standing was the ordinary posture of the Jews in prayer. Compare <a href='B:470 6:5'>Mat 6:5</a>; <a href='B:480 11:25'>Mar 11:25</a>.<p/>Prayed [&#960; &#961; &#959; &#963; &#951; &#965; &#967; &#949; &#964; &#959;]. Imperfect : began to pray, or proceeded to pray. Other men [&#959; &#953; &#955; &#959; &#953; &#960; &#959; &#953; &#964; &#969; &#957; &#945; &#957; &#952; &#961; &#969; &#960; &#969; &#957;]. Lit., the rest of men. See on ver. 
<a href='B:490 18'>Luk 18:0</a><p/>:9A Jewish saying is quoted that a true Rabbin ought to thank God every day of his life; 1, that he was not created a Gentile; 2, that he was not a plebeian; 3, that he was not born a woman.<p/>Extortioners. As the publicans.<p/>This publican. Lit., this (one), the publican. This publican here. "He lets us see, even in the general enumeration, that he is thinking of the publican, so, afterward, he does not omit directly to mention him" (Goebel).


