02550
 \\The unrighteous judge\\ (\\ho kritˆs tˆs adikias\\). The judge of
 unrighteousness (marked by unrighteousness), as in
 # 16:8
 we have "the steward of unrighteousness," the same idiom.

02551
 \\And he is longsuffering\\ (\\makrothumei\\). This present active
 indicative comes in awkwardly after the aorist subjunctive
 \\poiˆsˆi\\ after \\ou mˆ\\, but this part of the question is positive.
 Probably \\kai\\ here means "and yet" as so often
 # Joh 9:30; 16:32
 etc.). God delays taking vengeance on behalf of his people, not
 through indifference, but through patient forbearance.

02552
 \\Howbeit\\ (\\plˆn\\). It is not clear whether this sentence is also a
 question or a positive statement. There is no way to decide.
 Either will make sense though not quite the same sense. The use
 of \\ƒra\\ before \\heurˆsei\\ seems to indicate a question expecting a
 negative answer as in
 # Ac 8:30; Ro 14:19
 But here \\ƒra\\ comes in the middle of the sentence instead of near
 the beginning, an unusual position for either inferential \\ƒra\\ or
 interrogative \\ƒra\\. On the whole the interrogative \\ƒra\\ is probably
 correct, meaning to question if the Son will find a persistence
 of faith like that of the widow.

02553
 \\Set all others at naught\\ (\\exouthenountas tous loipous\\). A late
 verb \\exouthene“\\, like \\oudene“\\, from \\outhen\\ (\\ouden\\), to
 consider or treat as nothing. In LXX and chiefly in Luke and Paul
 in the N.T.

02554
 \\Stood\\ (\\statheis\\). First aorist passive participle of \\histˆmi\\.
 Struck an attitude ostentatiously where he could be seen.
 Standing was the common Jewish posture in prayer
 # Mt 6:5; Mr 11:25
 \\Prayed thus\\ (\\tauta prosˆucheto\\). Imperfect middle, was praying
 these things (given following). \\With himself\\ (\\pros heauton\\). A
 soliloquy with his own soul, a complacent recital of his own
 virtues for his own self-satisfaction, not fellowship with God,
 though he addresses God. \\I thank thee\\ (\\eucharist“ soi\\). But his
 gratitude to God is for his own virtues, not for God's mercies to
 him. One of the rabbis offers a prayer like this of gratitude
 that he was in a class by himself because he was a Jew and not a
 Gentile, because he was a Pharisee and not of the _am-haaretz_ or
 common people, because he was a man and not a woman.
 \\Extortioners\\ (\\harpages\\). An old word, \\harpax\\ from same root as
 \\harpaz“\\, to plunder. An adjective of only one gender, used of
 robbers and plunderers, grafters, like the publicans
 # Lu 3:13
 whether wolves
 # Mt 7:15
 or men
 # 1Co 5:19
 The Pharisee cites the crimes of which he is not guilty. \\Or even\\
 (\\ˆ kai\\). As the climax of iniquity (Bruce), he points to "this
 publican." Zaccheus will admit robbery
 # Lu 19:8
 \\God\\ (\\ho theos\\). Nominative form with the article as common with
 the vocative use of \\theos\\ (so verse
 # 13; Joh 20:28

02555
02556
 \\Twice in the week\\ (\\dis tou sabbatou\\). One fast a year was
 required by the law
 # Le 16:29; Nu 29:7
 The Pharisees added others, twice a week between passover and
 pentecost, and between tabernacles and dedication of the temple.
 \\I get\\ (\\kt“mai\\). Present middle indicative, not perfect middle
 \\kektˆmai\\ (I possess). He gave a tithe of his income, not of his
 property.

02557
 \\Standing afar off\\ (\\makrothen hest“s\\). Second perfect active
 participle of \\histˆmi\\, intransitive like \\statheis\\ above. But no
 ostentation as with the Pharisee in verse
 # 11
 At a distance from the Pharisee, not from the sanctuary. \\Would\\
 \\not lift\\ (\\ouk ˆthelen oude epƒrai\\). Negatives (double) imperfect
 of \\thel“\\, was not willing even to lift up, refused to lift
 (\\epƒrai\\, first aorist active infinitive of the liquid compound
 verb, \\ep-air“\\). Smote (\\etupte\\). Imperfect active of \\tupt“\\, old
 verb, kept on smiting or beating. Worshippers usually lifted up
 their closed eyes to God. \\Be merciful\\ (\\hilasthˆti\\). First aorist
 passive imperative of \\hilaskomai\\, an old verb, found also in LXX
 and inscriptions (\\exhilaskomai\\, Deissmann, _Bible Studies_, p.
 224). \\A sinner\\ (\\t“i hamart“l“i\\). The sinner, not a sinner. It is
 curious how modern scholars ignore this Greek article. The main
 point in the contrast lies in this article. The Pharisee thought
 of others as sinners. The publican thinks of himself alone as the
 sinner, not of others at all.

02558
 \\This man\\ (\\houtos\\). This despised publican referred to
 contemptuously in verse
 # 11
 as "this" (\\houtos\\) publican. \\Rather than the other\\ (\\par'\\
 \\ekeinon\\). In comparison with (placed beside) that one. A neat
 Greek idiom after the perfect passive participle \\dedikaiomenos\\.
 \\For\\ (\\hoti\\). This moral maxim Christ had already used in
 # 14:11
 Plummer pertinently asks: "Why is it assumed that Jesus did not
 repeat his sayings?"

02559
 \\They brought\\ (\\prosepheron\\). Imperfect active, they were bringing.
 So
 # Mr 10:13
 \\Their babes\\ (\\ta brephˆ\\). Old word for \\infants\\. Here
 # Mr 10:13; Mt 19:13
 have \\paidia\\ (little children). Note "also" (\\kai\\) in Luke, not in
 Mark and Matthew. \\That he should touch them\\ (\\hina aut“n\\
 \\haptˆtai\\). Present middle subjunctive (linear action, repeatedly
 touch or one after the other), where
 # Mr 10:13
 has aorist middle subjunctive (\\hapsˆtai\\). \\Rebuked\\ (\\epetim“n\\).
 Imperfect indicative active. Either inchoative began to rebuke,
 or continued, kept on rebuking. Matthew and Mark have the aorist
 \\epetimˆsan\\.

02560
 \\Called\\ (\\prosekalesato\\). Indirect middle aorist indicative, called
 the children with their parents to himself and then rebuked the
 disciples for their rebuke of the parents. The language of Jesus
 is precisely that of
 # Mr 10:14
 which see, and nearly that of
 # Mt 19:14
 which see also. The plea of Jesus that children be allowed to
 come to him is one that many parents need to heed. It is a
 tragedy to think of parents "forbidding" their children or of
 preachers doing the same or of both being stumbling-blocks to
 children.

02561
 \\As a little child\\ (\\h“s paidion\\). Jesus makes the child the model
 for those who seek entrance into the kingdom of God, not the
 adult the model for the child. He does not say that the child is
 already in the kingdom without coming to him. Jesus has made the
 child's world by understanding the child and opening the door for
 him.

02562
 \\Ruler\\ (\\arch“n\\). Not in
 # Mr 10:17; Mt 19:16
 \\What shall I do to inherit?\\ (\\Ti poiˆsas klˆronomˆs“;\\). "By doing
 what shall I inherit?" Aorist active participle and future active
 indicative. Precisely the same question is asked by the lawyer in
 # Lu 10:25
 This young man probably thought that by some one act he could
 obtain eternal life. He was ready to make a large expenditure for
 it. \\Good\\ (\\agathon\\).
 See note on "Mr 10:17"
 See note on "Mt 19:16"
  for discussion of this adjective for absolute goodness. Plummer
 observes that no Jewish rabbi was called "good" in direct
 address. The question of Jesus will show whether it was merely
 fulsome flattery on the part of the young man or whether he
 really put Jesus on a par with God. He must at any rate define
 his attitude towards Christ.

02563
02564
02565
02566
 \\One thing thou lackest yet\\ (\\eti hen soi leipei\\). Literally, one
 thing still fails thee or is wanting to thee. An old verb with
 the dative of personal interest.
 # Mr 10:21
 has here \\husterei se\\, which see. It was an amazing compliment for
 one who was aiming at perfection
 # Mt 19:21
 The youth evidently had great charm and was sincere in his
 claims. \\Distribute\\ (\\diados\\). Second aorist active imperative of
 \\diadid“mi\\ (give to various ones, \\dia-\\). Here Mark and Matthew
 simply have \\dos\\ (give). The rest the same in all three Gospels.

02567
 \\Became\\ (\\egenˆthˆ\\). First aorist passive indicative of \\ginomai\\.
 Like his countenance fell (\\stugnasas\\), in
 # Mr 10:22
 \\Exceedingly sorrowful\\ (\\perilupos\\). Old adjective (\\peri, lupˆ\\)
 with perfective use of \\peri\\. \\Very rich\\ (\\plousios sphodra\\). Rich
 exceedingly. Today, a multimillionaire.

02568
 \\Shall they enter\\ (\\eisporeuontai\\). Present middle indicative,
 futuristic present.

02569
 \\Through a needle's eye\\ (\\dia trˆmatos belonˆs\\). Both words are
 old. \\Trˆma\\ means a perforation or hole or eye and in the N.T.
 only here and
 # Mt 19:24
 \\Belonˆ\\ means originally the point of a spear and then a surgeon's
 needle. Here only in the N.T.
 # Mr 10:25; Mt 19:24
 have \\rhaphidos\\ for needle. This is probably a current proverb for
 the impossible. The Talmud twice speaks of an elephant passing
 through the eye of a needle as being impossible.

02570
 \\Then who\\ (\\kai tis\\). Literally, \\and who\\. The \\kai\\ calls attention
 to what has just been said. Wealth was assumed to be mark of
 divine favour, not a hindrance to salvation.

02571
 \\The impossible with men possible with God\\ (\\ta adunata para\\
 \\anthr“pois dunata para t“i the“i\\). Paradoxical, but true. Take
 your stand "beside" (\\para\\) God and the impossible becomes
 possible. Clearly then Jesus meant the humanly impossible by the
 parabolic proverb about the camel going through the needle's eye.
 God can break the grip of gold on a man's life, but even Jesus
 failed with this young ruler.

02572
 \\Our own\\ (\\ta idia\\). Our own things (home, business, etc.). Right
 here is where so many fail. Peter speaks here not in a spirit of
 boastfulness, but rather with his reactions from their
 consternation at what has happened and at the words of Jesus
 (Plummer).

02573
02574
 \\Shall not receive\\ (\\ouchi mˆ labˆi\\). Very strong double negative
 with aorist active subjunctive of \\lamban“\\. \\Manifold more\\
 (\\pollaplasiona\\). Late Greek word, here alone in the N.T. save
 # Mt 19:29
 where Westcott and Hort have it though many MSS. there read
 \\hekatonplasiona\\ (a hundredfold) as in
 # Mr 10:30

02575
 \\Took unto him\\ (\\paralab“n\\). Second aorist active participle of
 \\paralamban“\\. Taking along with himself. So
 # Mr 10:32
 # Mt 20:17
 adds \\kat' idian\\ (apart). Jesus is making a special point of
 explaining his death to the Twelve. \\We go up\\ (\\anabainomen\\).
 Present active indicative, we are going up. \\Unto the Son of man\\
 (\\t“i hui“i tou anthr“pou\\). Dative case of personal interest. The
 position is amphibolous and the construction makes sense either
 with "shall be accomplished" (\\telesthˆsetai\\) or "that are
 written" (\\ta gegrammena\\), probably the former. Compare these
 minute details of the prophecy here (verses
 # 32
 with the words in
 # Mr 10:33; Mt 20:18
 which see.

02576
02577
 \\The third day\\ (\\tˆi hˆmerƒi tˆi tritˆi\\). The day the third. In
 # Mt 20:19
 it is "the third day" while in
 # Mr 10:34
 "after three days" occurs in the same sense, which see.

02578
 \\And they perceived not\\ (\\kai ouk egin“skon\\). Imperfect active.
 They kept on not perceiving. Twice already Luke has said this in
 the same sentence. \\They understood none of these things\\ (\\ouden\\
 \\tout“n sunˆkan\\). First aorist active indicative, a summary
 statement. \\This saying was hid from them\\ (\\ˆn to rhˆma touto\\
 \\kekrummenon ap' aut“n\\). Past perfect passive indicative
 (periphrastic), state of completion. It was a puzzling
 experience. No wonder that Luke tries three times to explain the
 continued failure of the apostles to understand Jesus. The words
 of Christ about his death ran counter to all their hopes and
 beliefs.

02579
 \\Unto Jericho\\ (\\eis Iereich“\\).
 See note on "Mt 20:29"
 See note on "Mr 10:46"
 , for discussion of the two Jerichos in Mark and Matt. (the old
 and the new as here). \\Begging\\ (\\epait“n\\). Asking for something. He
 probably was by the wayside between the old Jericho and the new
 Roman Jericho. Mark gives his name Bartimaeus
 # 10:46
 # Mt 20:30
 mentions two.

02580
 \\Inquired\\ (\\epunthaneto\\). Imperfect middle. Repeatedly inquired as
 he heard the tramp of the passing crowd going by
 (\\diaporeuomenou\\). \\What this meant\\ (\\Ti eiˆ touto\\). Literally, What
 it was. Without \\an\\ the optative is due to indirect discourse,
 changed from \\estin\\. With \\an\\ (margin of Westcott and Hort) the
 potential optative of the direct discourse is simply retained.

02581
 \\Passeth by\\ (\\parerchetai\\). Present middle indicative retained in
 indirect discourse as \\paragei\\ is in
 # Mt 20:30
 No reason for differences of English tenses in the two passages
 (was passing by, passeth by).

02582
 \\He cried\\ (\\eboˆsen\\). Old verb, \\boa“\\, to shout, as in
 # 9:38
 \\Son of David\\ (\\huie Daueid\\). Shows that he recognizes Jesus as the
 Messiah.

02583
 \\That he should hold his peace\\ (\\hina sigˆsˆi\\). Ingressive aorist
 subjunctive. That he should become silent; as with \\hina si“pˆsˆi\\
 in
 # Mr 10:48
 \\The more a great deal\\ (\\poll“i mƒllon\\). By much more as in
 # Mr 10:48

02584
 \\Stood\\ (\\statheis\\). First aorist passive where
 # Mr 10:49; Mt 20:32
 have \\stas\\ (second aorist active) translated "stood still." One is
 as "still" as the other. The first is that Jesus " stopped." \\Be\\
 \\brought\\ (\\achthˆnai\\). First aorist infinitive in indirect command.

02585
 \\What wilt thou that I should do unto thee?\\ (\\Ti soi theleis\\
 \\poiˆs“;\\). Same idiom in
 # Mr 10:51; Mt 20:32
 which see, the use of \\thel“\\ without \\hina\\ with aorist subjunctive
 (or future indicative). See same references also for \\hina\\
 \\anableps“\\ "that I may see again" without verb before \\hina\\. Three
 uses of \\anablep“\\ here (verses
 # 41,42,43

02586
02587
 \\Followed\\ (\\ˆkolouthei\\). Imperfect active as in
 # Mr 10:52
 Either inchoative he began to follow, or descriptive, he was
 following.

02588
 \\Was passing through\\ (\\diˆrcheto\\). Imperfect middle. Now Jesus was
 inside the Roman Jericho with the procession.

02589
 \\Chief publican\\ (\\architel“nˆs\\). The word occurs nowhere else
 apparently but the meaning is clear from the other words with
 \\archi-\\ like \\archiereus\\ (chief priest) \\archipoimˆn\\ (chief
 shepherd). Jericho was an important trading point for balsam and
 other things and so Zacchaeus was the head of the tax collections
 in this region, a sort of commissioner of taxes who probably had
 other publicans serving under him.

02590
 \\He sought\\ (\\ezˆtei\\). Imperfect active. He was seeking, conative
 idea. \\Jesus who he was\\ (\\Iˆsoun tis estin\\). Prolepsis, to see who
 Jesus was. He had heard so much about him. He wanted to see which
 one of the crowd was Jesus. \\For the crowd\\ (\\apo tou ochlou\\). He
 was short and the crowd was thick and close. \\Stature\\ (\\tˆi\\
 \\hˆlikiƒi\\). No doubt of that meaning here and possibly so in
 # 2:52
 Elsewhere "age" except
 # Lu 12:25; Mt 6:27
 where it is probably "stature" also.

02591
 \\Ran on before\\ (\\prodram“n eis to emprosthen\\). Second aorist active
 participle of \\protrech“\\ (defective verb). "Before" occurs twice
 (\\pro-\\ and \\eis to emprosthen\\). \\Into a sycamore tree\\ (\\epi\\
 \\sukomorean\\). From \\sukon\\, fig, and \\moron\\, mulberry. The
 fig-mulberry and quite a different tree from the sycamine tree in
 # 17:6
 which see. It bore a poor fruit which poor people ate
 # Am 7:14
 It was a wide open tree with low branches so that Zacchaeus could
 easily climb into it. \\That way\\ (\\ekeinˆs\\). Feminine for \\hodos\\
 (way) is understood. Genitive case with \\di\\ in composition
 (\\dierchesthai\\) or as an adverbial use.

02592
 \\Make haste and come down\\ (\\speusas katabˆthi\\). Simultaneous aorist
 active participle (\\speusas\\) with the second aorist active
 imperative. "Come down in a hurry."

02593
 \\He made haste and came down\\ (\\speusas katebˆ\\). Luke repeats the
 very words of Jesus with the same idiom. \\Received him joyfully\\
 (\\hupedexato auton chair“n\\). The very verb used of Martha's
 welcome to Jesus
 # 10:38
 "Joyfully" is the present active participle, "rejoicing"
 (\\chair“n\\).

02594
 \\Murmured\\ (\\diegogguzonto\\). Imperfect middle of this compound
 onomatopoetic word \\dia-gogguz“\\. In
 # Lu 5:30
 we have the simple \\gogguz“\\, a late word like the cooing doves or
 the hum of bees. This compound with \\dia-\\ is still rarer, but more
 expressive. \\To lodge\\ (\\katalusai\\). Jesus was the hero of this
 crowd from Galilee on their way to the passover. But here he had
 shocked their sensibilities and those of the people of Jericho by
 inviting himself to be the guest of this chief publican and
 notorious sinner who had robbed nearly everybody in the city by
 exorbitant taxes.

02595
 \\Stood\\ (\\statheis\\). Apparently Jesus and Zacchaeus had come to the
 house of Zacchaeus and were about to enter when the murmur became
 such a roar that Zacchaeus turned round and faced the crowd. \\If I\\
 \\have wrongfully exacted aught of any man\\ (\\ei tinos ti\\
 \\esukophantˆsa\\). A most significant admission and confession. It
 is a condition of the first class (\\ei\\ and the aorist active
 indicative) that assumes it to be true. His own conscience was at
 work. He may have heard audible murmurs from the crowd. For the
 verb \\sukophantein\\,
 See note on "Lu 3:14"
 , the only two instances in the N.T. He had extorted money
 wrongfully as they all knew. \\I return fourfold\\ (\\apodid“mi\\
 \\tetraploun\\). I offer to do it here and now on this spot. This was
 the Mosaic law
 # Ex 22:1; Nu 5:6
 Restitution is good proof of a change of heart. D. L. Moody used
 to preach it with great power. Without this the offer of
 Zacchaeus to give half his goods to the poor would be less
 effective. "It is an odd coincidence, nothing more, that the
 fig-mulberry (sycamore) should occur in connexion with the
 _fig_-shewer (sycophant)."

02596
02597
 \\The lost\\ (\\to apol“los\\). The neuter as a collective whole, second
 perfect active participle of \\apollumi\\, to destroy. See
 # Lu 15
 for the idea of the lost.

02598
 \\He added and spake\\ (\\prostheis eipen\\). Second aorist active
 participle of \\prostithˆmi\\ with \\eipen\\. It is a Hebrew idiom seen
 also in
 # Lu 20:1
 he added to send (\\prosetheto pempsai\\) and in
 # Ac 12:3
 "he added to seize" (\\prosetheto sullabein\\). This undoubted
 Hebraism occurs in the N.T. in Luke only, probably due to the
 influence of the LXX on Luke the Greek Christian. \\To appear\\
 (\\anaphainesthai\\). Present passive infinitive of an old verb to be
 made manifest, to be shown up. In the N.T. only here and
 # Ac 21:3

02599
 \\To take to himself a kingdom\\ (\\labein heaut“i basileian\\). Second
 aorist active infinitive of \\lamban“\\ with the dative reflexive
 \\heaut“i\\ where the middle voice could have been used. Apparently
 this parable has the historical basis of Archelaus who actually
 went from Jerusalem to Rome on this very errand to get a kingdom
 in Palestine and to come back to it. This happened while Jesus
 was a boy in Nazareth and it was a matter of common knowledge.