02500
 \\That he may dip\\ (\\hina bapsˆi\\). First aorist active subjunctive of
 \\bapt“\\, common verb, to dip. \\In water\\ (\\hudatos\\). Genitive, the
 specifying case, water and not something else. \\Cool\\ (\\katapsuxˆi\\).
 First aorist active subjunctive of \\katapsuch“\\, a late Greek
 compound, to cool off, to make cool. Only here in the N.T. but
 common in medical books. Note perfective use of \\kata-\\ (down). A
 small service that will be welcome. \\For I am in anguish\\ (\\hoti\\
 \\odun“mai\\). The active has a causative sense to cause intense
 pain, the middle to torment oneself
 # Lu 2:48; Ac 20:38
 the passive to be translated as here. Common verb, but no other
 examples in the N.T.

02501
 \\Receivedst\\ (\\apelabes\\). Second aorist indicative of \\apolamban“\\,
 old verb to get back what is promised and in full. See also
 # Lu 6:34; 18:30; 23:41
 \\Evil things\\ (\\ta kaka\\). Not "his," but "the evil things" that came
 upon him. \\Thou art in anguish\\ (\\odunƒsai\\). Like \\kauchƒsai\\ in
 # Ro 2:17
 They contracted \\-aesai\\ without the loss of \\s\\. Common in the
 _Koin‚_.

02502
 \\Beside all this\\ (\\en pƒsi toutois\\). \\In all these things\\ (or
 regions). \\Gulf\\ (\\chasma\\). An old word from \\chain“\\, to yawn, our
 chasm, a gaping opening. Only here in the N.T. \\Is fixed\\
 (\\estˆriktai\\). Perfect passive indicative of \\stˆriz“\\, old verb (
 See note on "Lu 9:51"
 ). Permanent chasm. \\May not be able\\ (\\mˆ dun“ntai\\). Present middle
 subjunctive of \\dunamai\\. The chasm is there on purpose (\\that not\\,
 \\hop“s mˆ\\) to prevent communication.

02503
 \\That you send him\\ (\\hina pempsˆis auton\\). As if he had not had a
 fair warning and opportunity. The Roman Catholics probably
 justify prayer to saints from this petition from the Rich Man to
 Abraham, but both are in Hades (the other world). It is to be
 observed besides, that Abraham makes no effort to communicate
 with the five brothers. But heavenly recognition is clearly
 assumed. Dante has a famous description of his visit to the
 damned (_Purg_. iii, 114).

02504
 \\That he may testify\\ (\\hop“s diamarturˆtai\\). An old verb for solemn
 and thorough (\\dia-\\) witness. The Rich Man labours under the
 delusion that his five brothers will believe the testimony of
 Lazarus as a man from the dead.

02505
 \\Let them hear them\\ (\\akousat“san aut“n\\). Even the heathen have the
 evidence of nature to show the existence of God as Paul argues in
 Romans so that they are without excuse
 # Ro 1:20

02506
 \\They will repent\\ (\\metanoˆsousin\\). The Rich Man had failed to do
 this and he now sees that it is the one thing lacking. It is not
 wealth, not poverty, not alms, not influence, but repentance that
 is needed. He had thought repentance was for others, not for all.

02507
 \\Neither will they be persuaded\\ (\\oud' peisthˆsontai\\). First future
 passive of \\peith“\\. Gressmann calls attention to the fact that
 Jesus is saying this in the conclusion of the parable. It is a
 sharp discouragement against efforts today to communicate with
 the dead. "Saul was not led to repentance when he saw Samuel at
 Endor nor were the Pharisees when they saw Lazarus come forth
 from the tomb. The Pharisees tried to put Lazarus to death and to
 explain away the resurrection of Jesus" (Plummer). Alford
 comments on the curious fact that Lazarus was the name of the one
 who did rise from the dead but whose return from the dead "was
 the immediate exciting cause of their (Pharisees) crowning act of
 unbelief."

02508
 \\It is impossible\\ (\\anendekton estin\\). See \\ouk endechetai\\ in
 # 13:33
 Alpha privative (\\an-\\) and \\endektos\\, verbal adjective, from
 \\endechomai\\. The word occurs only in late Greek and only here in
 the N.T. The meaning is inadmissible, unallowable. \\But that\\
 \\occasions of stumbling should come\\ (\\tou ta skandala mˆ elthein\\).
 This genitive articular infinitive is not easy to explain. In
 # Ac 10:25
 there is another example where the genitive articular infinitive
 seems to be used as a nominative (Robertson, _Grammar_, p. 1040).
 The loose Hebrew infinitive construction may have a bearing here,
 but one may recall that the original infinitives were either
 locatives (\\-eni\\) or datives (\\-ai\\). \\Ta skandala\\ is simply the
 accusative of general reference. Literally, the not coming as to
 occasions of stumbling. For \\skandalon\\ (a trap)
 See note on "Mt 5:29"
 See note on "Mt 16:23"
 It is here only in Luke. The positive form of this saying appears
 in
 # Mt 18:7
 which see.

02509
 \\It were well for him\\ (\\lusitelei aut“i\\). An old word, but only
 here in the N.T., from \\lusitelˆs\\ and this from \\lu“\\, to pay, and
 \\ta telˆ\\, the taxes. So it pays the taxes, it returns expenses, it
 is profitable. Literally here, "It is profitable for him" (dative
 case, \\aut“i\\). Matthew has \\sumpherei\\ (it is advantageous, bears
 together for). \\If a millstone were hanged\\ (\\ei lithos mulikos\\
 \\perikeitai\\). Literally, "if a millstone is hanged." Present
 passive indicative from \\perikeimai\\ (to lie or be placed around).
 It is used as a perfect passive of \\peritithˆmi\\. So it is a
 first-class condition, determined as fulfilled, not second-class
 as the English translations imply. \\Mulikos\\ is simply a stone
 (\\lithos\\), belonging to a mill. Here only in the text of Westcott
 and Hort, not in
 # Mr 9:42
 which is like
 # Mt 18:6
 \\mulos onikos\\ where the upper millstone is turned by an ass, which
 see. \\Were thrown\\ (\\erriptai\\). Perfect passive indicative from
 \\rhipt“\\, old verb. Literally, is thrown or has been thrown or cast
 or hurled. Mark has \\beblˆtai\\ and Matthew \\katapontisthˆi\\, which
 see, all three verbs vivid and expressive. Rather than (\\ˆ\\). The
 comparative is not here expressed before \\ˆ\\ as one would expect.
 It is implied in \\lusitelei\\. See the same idiom in
 # Lu 15:7

02510
 \\If thy brother sin\\ (\\ean hamartˆi\\). Second aorist (ingressive)
 subjunctive in condition of third class.

02511
 \\Seven times in a day\\ (\\heptakis tˆs hˆmeras\\). Seven times within
 the day. On another occasion Peter's question
 # Mt 18:21
 brought Christ's answer "seventy times seven" (verse
 # 22
 which see. Seven times during the day would be hard enough for
 the same offender.

02512
 \\Increase\\ (\\prosthes\\). Second aorist active imperative of
 \\prostithˆmi\\, to add to. Bruce thinks that this sounds much like
 the stereotyped petition in church prayers. A little reflection
 will show that they should answer the prayer themselves.

02513
 \\If ye have\\ (\\ei echete\\). Condition of the first class, assumed to
 be true. \\Ye would say\\ (\\elegete an\\). Imperfect active with \\an\\ and
 so a conclusion (apodosis) of the second class, determined as
 unfulfilled, a mixed condition therefore. \\Sycamine tree\\
 (\\sukamin“i\\). At the present time both the black mulberry
 (sycamine) and the white mulberry (sycamore) exist in Palestine.
 Luke alone in the N.T. uses either word, the sycamine here, the
 sycamore in
 # 19:4
 The distinction is not observed in the LXX, but it is observed in
 the late Greek medical writers for both trees have medicinal
 properties. Hence it may be assumed that Luke, as a physician,
 makes the distinction. Both trees differ from the English
 sycamore. In
 # Mt 17:20
 we have "mountain" in place of "sycamine tree." \\Be thou rooted\\
 \\up\\ (\\ekriz“thˆti\\). First aorist passive imperative as is
 \\phuteuthˆti\\. \\Would have obeyed\\ (\\hupˆkousen an\\). First aorist
 active indicative with \\an\\, apodosis of a second-class condition
 (note aorist tense here, imperfect \\elegete\\).

02514
 \\Sit down to meat\\ (\\anapese\\). Recline (for the meal). Literally,
 fall up (or back).

02515
 \\And will not rather say\\ (\\all' ouk erei\\). \\But will not say?\\ \\Ouk\\
 in a question expects the affirmative answer. \\Gird thyself\\
 (\\periz“samenos\\). Direct middle first aorist participle of
 \\periz“nnumi\\, to gird around. \\Till I have eaten and drunken\\ (\\he“s\\
 \\phag“ kai pi“\\). More exactly, till I eat and drink. The second
 aorist subjunctives are not future perfects in any sense, simply
 punctiliar action, effective aorist. \\Thou shalt eat and drink\\
 (\\phagesai kai piesai\\). Future middle indicative second person
 singular, the uncontracted forms \\-esai\\ as often in the _Koin‚_.
 These futures are from the aorist stems \\ephagon\\ and \\epion\\ without
 _sigma_.

02516
 \\Does he thank?\\ (\\mˆ echei charin;\\). \\Mˆ\\ expects the negative
 answer. \\Ech“ charin\\, to have gratitude toward one, is an old
 Greek idiom
 # 1Ti 1:12; 2Ti 1:3; Heb 12:28

02517
 \\Unprofitable\\ (\\achreioi\\). The Syriac Sinaitic omits
 "unprofitable." The word is common in Greek literature, but in
 the N.T. only here and
 # Mt 25:30
 where it means "useless" (\\a\\ privative and \\chreios\\ from
 \\chraomai\\, to use). The slave who only does what he is commanded
 by his master to do has gained no merit or credit. "In point of
 fact it is not commands, but demands we have to deal with,
 arising out of special emergencies" (Bruce). The slavish spirit
 gains no promotion in business life or in the kingdom of God.

02518
 \\Through the midst of Samaria and Galilee\\ (\\dia meson Samarias kai\\
 \\Galilaias\\). This is the only instance in the N.T. of \\dia\\ with the
 accusative in the local sense of "through." Xenophon and Plato
 use \\dia mesou\\ (genitive). Jesus was going from Ephraim
 # Joh 11:54
 north through the midst of Samaria and Galilee so as to cross
 over the Jordan near Bethshean and join the Galilean caravan down
 through Perea to Jerusalem. The Samaritans did not object to
 people going north away from Jerusalem, but did not like to see
 them going south towards the city
 # Lu 9:51-56

02519
 \\Which stood afar off\\ (\\hoi anestˆsan porr“then\\). The margin of
 Westcott and Hort reads simply \\estˆsan\\. The compound read by B
 means "rose up," but they stood at a distance
 # Le 13:45
 The first healing of a leper
 # 5:12-16
 like this is given by Luke only.

02520
 \\Lifted up\\ (\\ˆran\\). First aorist active of the liquid verb \\air“\\.

02521
 \\As they went\\ (\\en t“i hupagein autous\\). Favourite Lukan idiom of
 \\en\\ with articular infinitive as in
 # 17:11
 and often.

02522
02523
 \\And he was a Samaritan\\ (\\kai autos ˆn Samareitˆs\\). This touch
 colours the whole incident. The one man who felt grateful enough
 to come back and thank Jesus for the blessing was a despised
 Samaritan. The \\autos\\ has point here.

02524
02525
 \\Save this stranger\\ (\\ei mˆ ho allogenˆs\\). The old word was
 \\allophulos\\
 # Ac 10:28
 but \\allogenˆs\\ occurs in the LXX, Josephus, and inscriptions.
 Deissmann (_Light from the Ancient East_, p. 80) gives the
 inscription from the limestone block from the Temple of Israel in
 Jerusalem which uses this very word which may have been read by
 Jesus: \\Let no foreigner enter within the screen and enclosure\\
 \\surrounding the sanctuary\\ (\\Mˆthena allogenˆ eisporeuesthai entos\\
 \\tou peri to hieron truphaktou kai peribolou\\).

02526
02527
 \\With observation\\ (\\meta paratˆse“s\\). Late Greek word from
 \\paratˆre“\\, to watch closely. Only here in the N.T. Medical
 writers use it of watching the symptoms of disease. It is used
 also of close astronomical observations. But close watching of
 external phenomena will not reveal the signs of the kingdom of
 God.

02528
 \\Within you\\ (\\entos hum“n\\). This is the obvious, and, as I think,
 the necessary meaning of \\entos\\. The examples cited of the use of
 \\entos\\ in Xenophon and Plato where \\entos\\ means "among" do not bear
 that out when investigated. Field (_Ot. Norv_.) "contends that
 there is no clear instance of \\entos\\ in the sense of among"
 (Bruce), and rightly so. What Jesus says to the Pharisees is that
 they, as others, are to look for the kingdom of God within
 themselves, not in outward displays and supernatural
 manifestations. It is not a localized display "Here" or "There."
 It is in this sense that in
 # Lu 11:20
 Jesus spoke of the kingdom of God as "come upon you" (\\ephthasen\\
 \\eph' humƒs\\), speaking to Pharisees. The only other instance of
 \\entos\\ in the N.T.
 # Mt 23:26
 necessarily means "within" ("the inside of the cup"). There is,
 beside, the use of \\entos\\ meaning "within" in the Oxyrhynchus
 Papyrus saying of Jesus of the Third Century (Deissmann, _Light
 from the Ancient East_, p. 426) which is interesting: "The
 kingdom of heaven is within you" (\\entos hum“n\\ as here in
 # Lu 17:21

02529
02530
 \\Go not away nor follow after them\\ (\\mˆ apelthˆte mˆde di“xˆte\\).
 Westcott and Hort bracket \\apelthˆte mˆde\\. Note aorist subjunctive
 with \\mˆ\\ in prohibition, ingressive aorist. Do not rush after
 those who set times and places for the second advent. The Messiah
 was already present in the first advent (verse
 # 21
 though the Pharisees did not know it.

02531
 \\Lighteneth\\ (\\astraptousa\\). An old and common verb, though only
 here and
 # 24:4
 in the N.T. The second coming will be sudden and universally
 visible. There are still some poor souls who are waiting in
 Jerusalem under the delusion that Jesus will come there and
 nowhere else.

02532
 \\But first\\ (\\pr“ton de\\). The second coming will be only after the
 Cross.

02533
02534
 \\They ate, they drank, they married, they were given in marriage\\
 (\\ˆsthion, epinon, egamoun, egamizonto\\). Imperfects all of them
 vividly picturing the life of the time of Noah. But the other
 tenses are aorists (Noah entered \\eisˆlthen\\, the flood came
 \\ˆlthen\\, destroyed \\ap“lesen\\).

02535
 Note the same sharp contrast between the imperfects here (\\ate\\
 \\ˆsthion\\, \\drank\\ \\epinon\\, \\bought\\ \\ˆgorazon\\, \\sold\\ \\ep“loun\\,
 \\planted\\ \\ephuteuon\\, \\builded\\ \\“ikodomoun\\) and the aorists in verse
 # 29
 (\\went out\\ \\exˆlthen\\, \\rained\\ \\ebrexen\\, \\destroyed\\ \\ap“lesen\\).

02536
02537
 \\Is revealed\\ (\\apokaluptetai\\). Prophetic and futuristic present
 passive indicative.

02538
 \\Let him not go down\\ (\\mˆ katabat“\\). Second aorist active
 imperative of \\katabain“\\ with \\mˆ\\ in a prohibition in the third
 person singular. The usual idiom here would be \\mˆ\\ and the aorist
 subjunctive. See
 # Mr 13:15; Mt 24:17
 when these words occur in the great eschatological discussion
 concerning flight before the destruction of Jerusalem. Here the
 application is "absolute indifference to all worldly interests as
 the attitude of readiness for the Son of Man" (Plummer).

02539
 \\Remember Lot's wife\\ (\\mnˆmoneuete tˆs gunaikos L“t\\). Here only in
 the N.T. A pertinent illustration to warn against looking back
 with yearning after what has been left behind
 # Ge 19:26

02540
 \\Shall preserve it\\ (\\z“ogonˆsei autˆn\\). Or save it alive. Here only
 in the N.T. except
 # 1Ti 6:13; Ac 7:19
 It is a late word and common in medical writers, to bring forth
 alive (\\z“os, gen“\\) and here to keep alive.

02541
 \\In that night\\ (\\tautˆi tˆi nukti\\). More vivid still, "on this
 night," when Christ comes.

02542
 \\Shall be grinding\\ (\\esontai alˆthousai\\). Periphrastic future
 active indicative of \\alˆth“\\, an old verb only in the N.T. here
 and
 # Mt 24:41
 \\Together\\ (\\epi to auto\\). In the same place, near together as in
 # Ac 2:1

02543
02544
 \\The eagles\\ (\\hoi aetoi\\). Or the vultures attracted by the carcass.
 This proverb is quoted also in
 # Mt 24:28
 See
 # Job 39:27-30; Heb 1:8; Ho 8:1
 Double compound (\\epi-sun-\\) in \\epi-sun-achthˆsontai\\ completes the
 picture.

02545
 \\To the end that\\ (\\pros to dein\\). \\With a view to the being\\
 \\necessary\\, \\pros\\ and the articular infinitive. The impersonal verb
 \\dei\\ here is in the infinitive and has another infinitive loosely
 connected with it \\proseuchesthai\\, to pray. \\Not to faint\\ (\\mˆ\\
 \\enkakein\\). Literally, not to give in to evil (\\en, kake“\\, from
 \\kakos\\, bad or evil), to turn coward, lose heart, behave badly. A
 late verb used several times in the N.T.
 # 2Co 4:1,16,
 etc.).

02546
 Regarded not (\\mˆ entrepomenos\\). Present middle participle of
 \\entrep“\\, old verb, to turn one on himself, to shame one, to
 reverence one. This was a "hard-boiled" judge who knew no one as
 his superior.
 See note on "Mt 21:37"

02547
 \\Came oft\\ (\\ˆrcheto\\). Imperfect tense denotes repetitions, no
 adverb for "oft" in the Greek. \\Avenge me of\\ (\\ekdikˆson me apo\\). A
 late verb for doing justice, protecting one from another (note
 both \\ek\\ and \\apo\\, here). Deissmann (_Light from the Ancient East_,
 pp. 420ff.) quotes a \\stˆlˆ\\ of the second century B.C. with a
 prayer for vengeance for a Jewish girl that had been murdered
 which has this very verb \\ekdike“\\.

02548
 \\He would not\\ (\\ouk ˆthelen\\). Imperfect tense of continued refusal.
 \\Though\\ (\\ei kai\\). Concerning sentence, not \\kai ei\\ (even if).

02549
 \\Yet\\ (\\ge\\). Delicate intensive particle of deep feeling as here.
 \\Because this widow troubleth me\\ (\\dia to parechein moi kopon tˆn\\
 \\chˆran tautˆn\\). Literally, because of the furnishing me trouble
 as to this widow (accusative of general reference with the
 articular infinitive). \\Lest she wear me out\\ (\\hina mˆ hup“piazˆi\\
 \\me\\). Some take it that the judge is actually afraid that the
 widow may come and assault him, literally beat him under the eye.
 That idea would be best expressed here by the aorist tense.