01950
 \\Came down\\ (\\katlthen\\).
 # Mr 1:21
 has the historical present, \\they go into\\ (\\eisporeuontai\\).
 Capernaum (Tell Hum) is now the headquarters of the Galilean
 ministry, since Nazareth has rejected Jesus.
 # Lu 4:31-37
 is parallel with
 # Mr 1:21-28
 which he manifestly uses. It is the first of Christ's miracles
 which they give. \\Was teaching them\\ (\\n didaskn autous\\).
 Periphrastic imperfect. Mark has \\edidasken\\ first and then \\en\\
 \\didaskn\\. "Them" here means the people present in the synagogue
 on the sabbath, construction according to sense as in
 # Mr 1:22

01951
 Rest of the sentence as in Mark, which see, except that Luke
 omits "and not as their scribes" and uses \\hoti n\\ instead of \\hs\\
 \\echn\\.

01952
 \\Which had\\ (\\echn\\). Mark has \\en\\. \\A spirit of an unclean demon\\
 (\\pneuma daimoniou akathartou\\). Mark has "unclean spirit." Luke's
 phrase here is unique in this combination. Plummer notes that
 Matthew has \\daimonion\\ ten times and \\akatharton\\ twice as an
 epithet of \\pneuma\\; Mark has \\daimonion\\ thirteen times and
 \\akatharton\\ eleven times as an epithet of \\pneuma\\. Luke's Gospel
 uses \\daimonion\\ twenty-two times and \\akatharton\\ as an epithet,
 once of \\daimonion\\ as here and once of \\pneuma\\. In Mark the man is
 in (\\en\\) the power of the unclean spirit, while here the man "has"
 a spirit of an unclean demon. \\With a loud voice\\ (\\phni megali\\).
 Not in Mark. Really a scream caused by the sudden contact of the
 demon with Jesus.

01953
 \\Ah!\\ (\\Ea\\). An interjection frequent in the Attic poets, but rare
 in prose. Apparently second person singular imperative of \\ea\\, to
 permit. It is expressive of wonder, fear, indignation. Here it
 amounts to a diabolical screech. For the rest of the verse
 See note on "Mr 1:24"
 See note on "Mt 8:29"
 The muzzle (\\phimos\\) occurs literally in
 # 1Co 9:9, 1Ti 5:18
 and metaphorically here and
 # Mr 1:25; 4:39; Mt 22:12

01954
 \\Had thrown him down in the midst\\ (\\rhipsan auton eis to meson\\).
 First aorist (effective) participle of \\rhipt\\, an old verb with
 violent meaning, to fling, throw, hurl off or down. \\Having done\\
 \\him no hurt\\ (\\mden blapsan auton\\). Luke as a physician carefully
 notes this important detail not in Mark. \\Blapt\\, to injure, or
 hurt, occurs in the N.T. only here and in
 # Mr 16:18
 though a very common verb in the old Greek.

01955
 \\Amazement came\\ (\\egeneto thambos\\). Mark has \\ethambthsan\\. \\They\\
 \\spake together one with another\\ (\\sunelaloun pros alllous\\).
 Imperfect indicative active and the reciprocal pronoun. Mark has
 simply the infinitive \\sunztein\\ (question). \\For\\ (\\hoti\\). We have
 here an ambiguous \\hoti\\ as in
 # 1:45
 which can be either the relative "that" or the casual \\hoti\\
 "because" or "for," as the Revised Version has it. Either makes
 good sense. Luke adds here \\dunamei\\ (with power) to Mark's
 "authority" (\\exousian\\). \\And they come out\\ (\\exerchontai\\). So Luke
 where Mark has "and they obey him" (\\kai upakouousin auti\\).

01956
 \\Went forth a rumour\\ (\\exeporeueto chos\\). Imperfect middle, kept
 on going forth. Our very word \\echo\\ in this word. Late Greek form
 for \\ch\\ in the old Greek. Used for the roar of the waves on the
 shore. So in
 # Lu 21:25
 Vivid picture of the resounding influence of this day's work in
 the synagogue, in Capernaum.

01957
 \\He rose up\\ (\\anastas\\). Second aorist active participle of
 \\anistmi\\, a common verb. B. Weiss adds here "from the teacher's
 seat." Either from his seat or merely leaving the synagogue. This
 incident of the healing of Peter's mother-in-law is given in
 # Mr 1:29-34
 and
 # Mt 8:14-17
 which see for details. \\Into the house of Simon\\ (\\eis tn oikian\\
 \\Simnos\\). "Peter's house"
 # Mt 8:14
 "The house of Simon and Andrew"
 # Mr 1:29
 Paul's reference to Peter's wife
 # 1Co 9:5
 is pertinent. They lived together in Capernaum. This house came
 also to be the Capernaum home of Jesus. \\Simon's wife's mother\\
 (\\penthera tou Simnos\\). The word \\penthera\\ for mother-in-law is
 old and well established in usage. Besides the parallel passages
 # Mr 1:30; Mt 8:14; Lu 4:38
 it occurs in the N.T. only in
 # Lu 12:53
 The corresponding word \\pentheros\\, father-in-law, occurs in
 # Joh 18:13
 alone in the N.T. \\Was holden with a great fever\\ (\\n sunechomen\\
 \\pureti megali\\). Periphrastic imperfect passive, the analytical
 tense accenting the continuous fever, perhaps chronic and
 certainly severe. Luke employs this verb nine times and only
 three others in the N.T.
 # Mt 4:24
 passive with diseases here;
 # 2Co 5:14
 active;
 # Php 1:23
 passive). In
 # Ac 28:8
 the passive "with dysentery" is like the construction here and is
 a common one in Greek medical writers as in Greek literature
 generally. Luke uses the passive with "fear,"
 # Lu 8:37
 the active for holding the hands over the ears
 # Ac 7:57
 and for pressing one or holding together
 # Lu 8:45; 19:43; 22:63
 the direct middle for holding oneself to preaching
 # Ac 18:5
 It is followed here by the instrumental case. Hobart (_Medical
 Language of Luke_, p. 3) quotes Galen as dividing fevers into
 "great" (\\megaloi\\) and "small" (\\smikroi\\).

01958
 \\He stood over her\\ (\\epistas epan auts\\). Second aorist active
 participle. Only in Luke. Surely we are not to take Luke to mean
 that Jesus here took the exorcist's position and was rebuking a
 malignant personality. The attitude of Jesus is precisely that of
 any kindly sympathetic physician.
 # Mr 1:31; Mt 8:15
 mention the touch of her hand rather than the tender look over
 her head. \\Rebuked\\ (\\epetimsen\\). Only in Luke. Jesus bade the
 fever leave her as he spoke to the wind and the waves and Luke
 uses this same verb
 # 8:24
 \\Rose up and ministered\\ (\\anastsa dikonei\\). Second aorist active
 participle as in verse
 # 38
 but inchoative imperfect tense \\dikonei\\, from \\diakone\\ (note
 augment of compound verb). She rose up immediately, though a long
 high fever usually leaves one very weak. The cure was
 instantaneous and complete. She began to minister at once and
 kept it up.

01959
 \\When the sun was setting\\ (\\dunontos tou hliou\\). Genitive absolute
 and present participle (\\dun\\, late form of \\du\\) picturing the
 sunset scene. Even
 # Mr 1:32
 has here the aorist indicative \\edusen\\ (punctiliar active). It was
 not only cooler, but it was the end of the sabbath when it was
 not regarded as work (Vincent) to carry a sick person
 # Joh 5:10
 And also by now the news of the cure of the demoniac of Peter's
 mother-in-law had spread all over the town. \\Had\\ (\\eichon\\).
 Imperfect tense including all the chronic cases. \\With divers\\
 \\diseases\\ (\\nosois poikilais\\). Instrumental case. For "divers" say
 "many coloured" or "variegated."
 See note on "Mt 4:24"
 See note on "Mr 1:34"
 \\Brought\\ (\\gagon\\). Constative summary second aorist active
 indicative like
 # Mt 8:16
 \\prosenegkan\\, where
 # Mr 1:32
 has the imperfect \\epheron\\, brought one after another. \\He laid his\\
 \\hands on every one of them and healed them\\ (\\ho de heni hekasti\\
 \\autn tas cheiras epititheis etherapeuen autous\\). Note the
 present active participle \\epititheis\\ and the imperfect active
 \\etherapeuen\\, picturing the healing one by one with the tender
 touch upon each one. Luke alone gives this graphic detail which
 was more than a mere ceremonial laying on of hands. Clearly the
 cures of Jesus reached the physical, mental, and spiritual planes
 of human nature. He is Lord of life and acted here as Master of
 each case as it came.

01960
 \\Came out\\ (\\exrcheto\\, singular, or \\exrchonto\\, plural). Imperfect
 tense, repetition, from one after another. \\Thou art the Son of\\
 \\God\\ (\\Su ei ho huios tou theou\\). More definite statement of the
 deity of Jesus than the witness of the demoniac in the synagogue
 # Lu 4:34; Mr 1:24
 like the words of the Father
 # Lu 3:22
 and more so than the condition of the devil
 # Lu 4:3,9
 In the Canterbury Revision "devils" should always be "demons"
 (\\daimonia\\) as here. \\Suffered them not to speak\\ (\\ouk eia auta\\
 \\lalein\\). Imperfect third singular active of \\ea\\, very old and
 common verb with syllabic augment \\ei\\. The tense accents the
 continued refusal of Jesus to receive testimony to his person and
 work from demons. Cf.
 # Mt 8:4
 to the lepers. \\Because they knew\\ (\\hoti ideisan\\). Causal, not
 declarative, \\hoti\\. Past perfect of the second perfect \\oida\\. \\That\\
 \\he was the Christ\\ (\\ton Christon auton einai\\). Infinitive in
 indirect assertion with the accusative of general reference. \\Ton\\
 \\Christon\\ = \\the Anointed\\, the Messiah.

01961
 \\When it was day\\ (\\genomens hmeras\\). Genitive absolute with
 aorist middle participle.
 # Mr 1:35
 notes it was "a great while before day" (which see for
 discussion) when Jesus rose up to go after a restless night. No
 doubt, because of the excitement of the previous sabbath in
 Capernaum. He went out to pray
 # Mr 1:35
 \\Sought after him\\ (\\epeztoun auton\\). Imperfect active indicative.
 The multitudes kept at it until "they came unto him" (\\lthon hes\\
 \\autou\\, aorist active indicative). They accomplished their
 purpose, \\hes autou\\, right up to him. \\Would have stayed him\\
 (\\kateichon auton\\). Better, \\They tried to hinder him\\. The conative
 imperfect active of \\katech\\, an old and common verb. It means
 either to hold fast
 # Lu 8:15
 to take, get possession of
 # Lu 14:9
 or to hold back, to retain, to restrain
 # Phm 1:13; Ro 1:18; 7:6; 2Th 2:6; Lu 4:42
 In this passage it is followed by the ablative case. \\That he\\
 \\should not go from them\\ (\\tou m poreuesthai ap' autn\\).
 Literally, "from going away from them." The use of \\m\\ (not) after
 \\kateichon\\ is the neat Greek idiom of the redundant negative after
 a verb of hindering like the French _ne_ (Robertson, _Grammar_,
 p. 1171) .

01962
 \\I must\\ (\\me dei\\). Jesus felt the urge to go with the work of
 evangelism "to the other cities also," to all, not to a favoured
 few. \\For therefore was I sent\\ (\\hoti epi touto apestaln\\). "A
 phrase of Johannine ring" (Ragg). Second aorist passive
 indicative of \\apostell\\. Christ is the great Apostle of God to
 men.

01963
 \\Was preaching\\ (\\n krussn\\). Periphrastic imperfect active,
 describing his first tour of Galilee in accord with the purpose
 just stated. One must fill in details, though
 # Mr 1:39
 and
 # Mt 8:23-25
 tell of the mass of work done on this campaign.

01964
 \\Pressed upon him\\ (\\epikeisthai\\). Luke in this paragraph
 # 5:1-11; Mr 1:16-20; Mt 4:18-22
 does not follow the chronology of Mark as he usually does. It
 seems reasonably clear that the renewed call of the four
 fishermen came before the first tour of Galilee in
 # Lu 4:42-44
 It is here assumed that Luke is describing in his own way the
 incident given in Mark and Matthew above. Luke singles out Simon
 in a graphic way. This verb \\epikeisthai\\ is an old one and means
 to \\lie upon\\, rest upon as of a stone on the tomb
 # Joh 11:38
 or of fish on the burning coals
 # Joh 21:9
 So it is used of a tempest
 # Ac 27:20
 and of the urgent demands for Christ's crucifixion
 # Lu 23:23
 Here it vividly pictures the eager crowds around Jesus. \\En ti\\
 \\epikeisthai\\ is a favourite idiom with Luke as we have already
 seen, \\en\\ with the articular infinitive in the locative case.
 \\That\\ (\\kai\\). \\Kai\\ does not technically mean the declarative
 conjunction "that," but it is a fair rendering of the somewhat
 awkward idiom of Luke to a certain extent imitating the Hebrew
 use of _wav_. \\Was standing\\ (\\n hests\\). Periphrastic second past
 perfect of \\histmi\\ which here is equal to a practical imperfect.
 \\By the lake\\ (\\para tn limnn\\). The use of the accusative with
 \\para\\, alongside, after a verb of rest used to be called the
 pregnant use, came and was standing. But that is no longer
 necessary, for the accusative as the case of extension is the
 oldest of the cases and in later Greek regains many of the
 earlier uses of the other cases employed for more precise
 distinctions. See the same idiom in verse
 # 2
 We need not here stress the notion of extension. "With
 characteristic accuracy Luke never calls it a sea, while the
 others never call it a lake" (Plummer).

01965
 \\Two boats\\ (\\ploia duo\\). Some MSS. have \\ploiaria\\, little boats, but
 \\ploia\\ was used of boats of various sizes, even of ships like
 \\nes\\. \\The fishermen\\ (\\hoi haleeis\\). It is an old Homeric word that
 has come back to common use in the _Koin_. It means "sea-folk"
 from \\hals\\, sea. \\Were washing\\ (\\eplunon\\). Imperfect active, though
 some MSS. have aorist \\eplunan\\. Vincent comments on Luke's use of
 five verbs for washing: this one for cleaning, \\apomass\\ for
 wiping the dust from one's feet
 # 10:11
 \\ekmass\\ of the sinful woman wiping Christ's feet with her hair
 # 7:38,44
 \\apolou\\ of washing away sins (symbolically, of course) as in
 # Ac 22:16
 and \\lou\\ of washing the body of Dorcas
 # Ac 9:37
 and the stripes of the prisoners
 # Ac 16:33
 On "nets"
 See note on "Mt 4:20"
 See note on "Mr 1:18"

01966
 \\To put out a little\\ (\\epanagagein oligon\\). Second aorist
 infinitive of the double compound verb \\ep-an-ag\\, found in
 Xenophon and late Greek writers generally. Only twice in the N.T.
 In
 # Mt 21:18
 in the sense of leading back or returning and here in the sense
 of leading a ship up upon the sea, to put out to sea, a nautical
 term. \\Taught\\ (\\edikasken\\). Imperfect active, picturing Jesus
 teaching from the boat in which he was seated and so safe from
 the jam of the crowd. "Christ uses Peter's boat as a pulpit
 whence to throw the net of the Gospel over His hearers"
 (Plummer).

01967
 \\Had left speaking\\ (\\epausato laln\\). He ceased speaking (aorist
 middle indicative and present active participle, regular Greek
 idiom). \\Put out into the deep\\ (\\epanagage eis to bathos\\). The same
 double compound verb as in verse
 # 3
 only here second aorist active imperative second person singular.
 \\Let down\\ (\\chalasate\\). Peter was master of the craft and so he was
 addressed first. First aorist active imperative second person
 plural. Here the whole crew are addressed. The verb is the
 regular nautical term for lowering cargo or boats
 # Ac 27:17,30
 But it was used for lowering anything from a higher place
 # Mr 2:4; Ac 9:25; 2Co 11:33
 For a catch (\\eis agran\\). This purpose was the startling thing
 that stirred up Simon.

01968
 \\Master\\ (\\epistata\\). Used only by Luke in the N.T. and always in
 addresses to Christ
 # 8:24,45; 9:33,49; 17:13
 Common in the older writers for superintendent or overseer (one
 standing over another). This word recognizes Christ's authority.
 \\We toiled\\ (\\kopiasantes\\). This verb is from \\kopos\\ (\\work, toil\\)
 and occurs from Aristophanes on. It used to be said that the
 notion of weariness in toil appears only in the LXX and the N.T.
 But Deissmann (_Light from the Ancient East_, pp. 312f.) cites
 examples from inscriptions on tombstones quite in harmony with
 the use in the N.T. Peter's protest calls attention also to the
 whole night of fruitless toil. \\But at thy word\\ (\\epi de ti\\
 \\rhmati sou\\). On the base of \\epi\\. Acquiescence to show his
 obedience to Christ as "Master," but with no confidence
 whatsoever in the wisdom of this particular command. Besides,
 fishing in this lake was Peter's business and he really claimed
 superior knowledge on this occasion to that of Jesus.

01969
 \\They inclosed\\ (\\sunekleisan\\). Effective aorist active indicative
 with perfective compound \\sun\\. \\They shut together. Were breaking\\
 (\\diersseto\\). Imperfect passive singular (\\diktua\\ being neuter
 plural). This is the late form of the old verb \\diargnumi\\. The
 nets were actually tearing in two (\\dia-\\) and so they would lose
 all the fish.

01970
 \\They beckoned\\ (\\kateneusan\\). Possibly they were too far away for a
 call to be understood. Simon alone had been ordered to put out
 into the deep. So they used signs. \\Unto their partners\\ (\\tois\\
 \\metechois\\). This word \\metochos\\, from \\metech\\, to have with, means
 participation with one in common blessings
 # Heb 3:1,14; 6:4; 12:8
 While \\koinnos\\ (verse
 # 10
 here of James and John also) has the notion of personal
 fellowship, partnership. Both terms are here employed of the two
 pairs of brothers who have a business company under Simon's lead.
 \\Help them\\ (\\sullabesthai\\). Second aorist middle infinitive. Take
 hold together with and so to help. Paul uses it in
 # Php 4:3
 It is an old word that was sometimes employed for seizing a
 prisoner
 # Lu 22:54
 and for conception (_con-capio_) by a woman
 # Lu 1:24
 \\So that they began to sink\\ (\\hste buthizesthai auta\\). Consecutive
 use of \\hste\\ and the infinitive (present tense, inchoative use,
 beginning to sink). An old verb from \\buthos\\. In the N.T. only
 here and
 # 1Ti 6:9

01971
 \\Fell down at Jesus' knees\\ (\\prosepesen tois gonasin Isou\\). Just
 like Peter, from extreme self-confidence and pride (verse
 # 5
 to abject humilation. But his impulse here was right and sincere.
 His confession was true. He was a sinful man.

01972
 \\For he was amazed\\ (\\thambos gar perieschen\\). Literally, \\For a\\
 \\wonder held him round\\. Aorist active indicative. It held Peter
 fast and all the rest.

01973
 \\Thou shalt catch men\\ (\\esi zgrn\\). Periphrastic future
 indicative, emphasizing the linear idea. The old verb \\Zgre\\
 means to catch alive, not to kill. So then Peter is to be a
 catcher of men, not of fish, and to catch them alive and for
 life, not dead and for death. The great Pentecost will one day
 prove that Christ's prophecy will come true. Much must happen
 before that great day. But Jesus foresees the possibilities in
 Simon and he joyfully undertakes the task of making a fisher of
 men out of this poor fisher of fish.

01974
 \\They left all, and followed him\\ (\\aphentes panta kolouthsan\\).
 Then and there. They had already become his disciples. Now they
 leave their business for active service of Christ. The conduct of
 this group of business men should make other business men to
 pause and see if Jesus is calling them to do likewise.

01975
 \\Behold\\ (\\kai idou\\). Quite a Hebraistic idiom, this use of \\kai\\
 after \\egeneto\\ (almost like \\hoti\\) with \\idou\\ (interjection) and
 no verb. \\Full of leprosy\\ (\\plrs lepras\\).
 # Mr 1:40
 and
 # Mt 8:2
 have simply "a leper" which see. Evidently a bad case full of
 sores and far advanced as Luke the physician notes. The law
 # Le 13:12
 curiously treated advanced cases as less unclean than the earlier
 stages. \\Fell on his face\\ (\\pesn epi prospon\\). Second aorist
 active participle of \\pipt\\, common verb.
 # Mr 1:40
 has "kneeling" (\\gonupetn\\) and
 # Mt 8:40
 "worshipped" (\\prosekunei\\). All three attitudes were possible one
 after the other. All three Synoptics quote the identical language
 of the leper and the identical answer of Jesus. His condition of
 the third class turned on the "will" (\\thelis\\) of Jesus who at
 once asserts his will (\\thl\\) and cleanses him. All three
 likewise mention the touch (\\hpsato\\, verse
 # 13
 of Christ's hand on the unclean leper and the instantaneous cure.

01976
01977
 \\To tell no man\\ (\\mdeni eipein\\). This is an indirect command after
 the verb "charged" (\\parggeilen\\). But Luke changes (_constructio
 variata_) to the direct quotation, a common idiom in Greek and
 often in Luke
 # Ac 1:4
 Here in the direct form he follows
 # Mr 1:43; Mt 8:4
 See discussion there about the direction to go to the priest to
 receive a certificate showing his cleansing, like our release
 from quarantine
 # Le 13:39; 14:2-32
 \\For a testimony unto them\\ (\\eis marturion autois\\). The use of
 \\autois\\ (them) here is "according to sense," as we say, for it has
 no antecedent in the context, just to people in general. But this
 identical phrase with absence of direct reference occurs in Mark
 and Matthew, pretty good proof of the use of one by the other.
 Both
 # Mt 8:4; Lu 5:14
 follow
 # Mr 1:44

01978
 \\So much the more\\ (\\mllon\\).
 # Mr 1:45
 has only "much" (\\polla\\, many), but Mark tells more about the
 effect of this disobedience. \\Went abroad\\ (\\dircheto\\). Imperfect
 tense. The fame of Jesus kept going. \\Came together\\ (\\sunrchonto\\).
 Imperfect tense again. The more the report spread, the more the
 crowds came.

01979
 \\But he withdrew himself in the deserts and prayed\\ (\\autos de n\\
 \\hupochrn en tais ermois kai proseuchomenos\\). Periphrastic
 imperfects. Literally, "But he himself was with drawing in the
 desert places and praying." The more the crowds came as a result
 of the leper's story, the more Jesus turned away from them to the
 desert regions and prayed with the Father. It is a picture of
 Jesus drawn with vivid power. The wild enthusiasm of the crowds
 was running ahead of their comprehension of Christ and his
 mission and message. \\Hupochre\\ (perhaps with the notion of
 slipping away secretly, \\hupo-\\) is a very common Greek verb, but
 in the N.T. occurs in Luke alone. Elsewhere in the N.T.
 \\anachre\\ (to go back) appears.

01980
 \\That\\ (\\kai\\). Use of \\kai\\ = \\hoti\\ (that) like the Hebrew _wav_,
 though found in Greek also. \\He\\ (\\autos\\). Luke sometimes has \\autos\\
 in the nominative as unemphatic "he" as here, not "he himself."
 \\Was teaching\\ (\\n didaskn\\). Periphrastic imperfect again like our
 English idiom. \\Were sitting by\\ (\\san kathmenoi\\). Periphrastic
 imperfect again. There is no "by" in the Greek. \\Doctors of the\\
 \\law\\ (\\nomodidaskaloi\\). A compound word formed after analogy of
 \\hierodidaskalos\\, but not found outside of the N.T. and
 ecclesiastical writers, one of the very few words apparently N.T.
 in usage. It appears here and
 # Ac 5:34; 1Ti 1:7
 It is not likely that Luke and Paul made the word, but they
 simply used the term already in current use to describe teachers
 and interpreters of the law. Our word "doctor" is Latin for
 "teacher." These "teachers of the law" are called elsewhere in
 the Gospels "scribes" (\\grammateis\\) as in Matthew and Mark (
 See note on "Mt 5:20"
 See note on "Mt 23:34"
 ) and
 # Lu 5:21; 19:47; 21:1; 22:2
 Luke also employs \\nomikos\\ (one skilled in the law, \\nomos\\) as in
 # 10:25
 One thinks of our LL.D. (Doctors of Civil and Canon Law), for
 both were combined in Jewish law. They were usually Pharisees
 (mentioned here for the first time in Luke) for which
 See note on "Mt 3:7"
 See note on "Mt 3:20"
 Luke will often speak of the Pharisees hereafter. Not all the
 "Pharisees" were "teachers of the law" so that both terms often
 occur together as in verse
 # 21
 where Luke has separate articles (\\hoi grammateis kai hoi\\
 \\Pharisaioi\\), distinguishing between them, though one article may
 occur as in
 # Mt 5:20
 or no article as here in verse
 # 17
 Luke alone mentions the presence here of these Pharisees and
 doctors of the law "which were come" (\\hoi san elluthotes\\,
 periphrastic past perfect active, \\had come\\). \\Out of every village\\
 \\of Galilee and Judea and Jerusalem\\ (\\ek pass kms ts Galilaias\\
 \\kai Ioudaias kai Ierousalm\\). Edersheim (_Jewish Social Life_)
 observes that the Jews distinguished Jerusalem as a separate
 district in Judea. Plummer considers it hyperbole in Luke to use
 "every village." But one must recall that Jesus had already made
 one tour of Galilee which stirred the Pharisees and rabbis to
 active opposition. Judea had already been aroused and Jerusalem
 was the headquarters of the definite campaign now organized
 against Jesus. One must bear in mind that
 # Joh 4:1-4
 shows that Jesus had already left Jerusalem and Judea because of
 the jealousy of the Pharisees. They are here on purpose to find
 fault and to make charges against Jesus. One must not forget that
 there were many kinds of Pharisees and that not all of them were
 as bad as these legalistic and punctilious hypocrites who
 deserved the indictment and exposure of Christ in
 # Mt 23
 Paul himself is a specimen of the finer type of Pharisee which,
 however, developed into the persecuting fanatic till Jesus
 changed his whole life. \\The power of the Lord was with him to\\
 \\heal\\ (\\dunamis Kuriou n eis to isthai auton\\). So the best texts.
 It is neat Greek, but awkward English: "Then was the power of the
 Lord for the healing as to him (Jesus)." Here \\Kuriou\\ refers to
 Jehovah. \\Dunamis\\ (dynamite) is one of the common words for
 "miracles" (\\dunameis\\). What Luke means is that Jesus had the
 power of the Lord God to heal with. He does not mean that this
 power was intermittent. He simply calls attention to its presence
 with Jesus on this occasion.

01981
 \\That was palsied\\ (\\hos n paralelumenos\\). Periphrastic past
 perfect passive where
 # Mr 2:3; Mt 9:2
 have \\paralutikon\\ (our paralytic). Luke's phrase is the technical
 medical term (Hippocrates, Galen, etc.) rather than Mark's
 vernacular word (Ramsay, _Luke the Physician_, pp. 57f.). \\They\\
 \\sought\\ (\\eztoun\\). Conative imperfect.

01982
 \\By what way they might bring him in\\ (\\poias eis enegksin auton\\).
 Deliberative subjunctive of the direct question retained in the
 indirect. \\The housetop\\ (\\to dma\\). Very old word. The flat roof of
 Jewish houses was usually reached by outside stairway. Cf.
 # Ac 10:9
 where Peter went for meditation. \\Through the tiles\\ (\\dia tn\\
 \\keramn\\). Common and old word for the tile roof.
 # Mr 2:4
 speaks of digging a hole in this tile roof. \\Let him down\\
 (\\kathkan auton\\). First aorist (k aorist) effective active of
 \\kathimi\\, common verb.
 # Mr 2:4
 has historical present \\chalsi\\, the verb used by Jesus to Peter
 and in Peter's reply
 # Lu 5:4
 \\With his couch\\ (\\sun ti klinidii\\). Also in verse
 # 24
 Diminutive of \\klin\\ (verse
 # 18
 occurring in Plutarch and _Koin_ writers.
 # Mr 2:4
 has \\krabatton\\ (pallet). It doubtless was a pallet on which the
 paralytic lay. \\Into the midst before Jesus\\ (\\eis to meson\\
 \\emprosthen tou Isou\\). The four friends had succeeded, probably
 each holding a rope to a corner of the pallet. It was a moment of
 triumph over difficulties and surprise to all in the house
 (Peter's apparently,
 # Mr 2:1

01983
 \\Their faith\\ (\\tn pistin autn\\). In all three Gospels. \\Man\\
 (\\anthrpe\\). Mark and Matthew have "child" or "Son" (\\teknon\\). Are
 forgiven (\\aphentai\\). This Doric form of the perfect passive
 indicative is for the Attic \\apheintai\\. It appears also in
 # Lu 5:23; 7:47,48; Joh 20:23; 1Jo 2:12
 # Mr 2:6; Mt 9:2
 have the present passive \\aphientai\\. Possibly this man's malady
 was due to his sin as is sometimes true
 # Joh 5:14
 The man had faith along with that of the four, but he was still a
 paralytic when Jesus forgave his sins.

01984
 \\But God alone\\ (\\ei m monos ho theos\\). Mark has \\heis\\ (one) instead
 of \\monos\\ (alone).

01985
 \\Perceiving\\ (\\epignous\\). Same form (second aorist active participle
 of \\epiginsk\\, common verb for knowing fully) in
 # Mr 2:8
 \\Reason ye\\ (\\dialogizesthe\\) as in
 # Mr 2:8
 # Mt 9:4
 has \\enthumeisthe\\.

01986
01987
 \\He saith unto him that was palsied\\ (\\eipen ti paralelumeni\\).
 This same parenthesis right in the midst of the words of Jesus is
 in
 # Mr 2:11; Mt 9:6
 conclusive proof of interrelation between these documents. The
 words of Jesus are quoted practically alike in all three Gospels,
 the same purpose also \\hina eidte\\ (second perfect active
 subjunctive).

01988
 \\Whereon he lay\\ (\\eph' ho katekeito\\). Imperfect, upon which he had
 been lying down. Luke uses this phrase instead of repeating
 \\klinidion\\ (verse
 # 24
 \\Glorifying God\\ (\\doxazn ton theon\\). As one can well imagine.

01989
 \\Amazement\\ (\\ekstasis\\). Something out of its place, as the mind.
 Here the people were almost beside themselves as we say with the
 same idiom.
 See note on "Mr 5:42"
 So they kept glorifying God (imperfect tense, \\edoxazon\\) and at
 the same time "were filled with fear" (\\eplsthsan phobou\\, aorist
 passive). \\Strange things\\ (\\paradoxa\\). Our very word paradox,
 contrary to (\\para\\) received opinion (\\doxa\\). Plato, Xenophon, and
 Polybius use it. Here alone in the N.T.

01990
 \\A publican named Levi\\ (\\telnen onomati Leuein\\).
 # Mr 2:13
 has also "The son of Alphaeus" while
 # Mt 9:9
 calls him "Matthew." He had, of course, both names. All three use
 the same words (\\epi to telnion\\) for the place of toll. See
 discussion of \\publican\\ (\\telns\\) on
 # Mt 9:9
 All three Gospels give the command of Jesus, \\Follow me\\
 (\\akolouthei\\).

01991
 \\He forsook all\\ (\\katalipn panta\\). This detail in Luke alone. He
 left his profitable business for the service of Christ. \\Followed\\
 \\him\\ (\\kolouthei auti\\). Imperfect active, perhaps inchoative. He
 began at once to follow him and he kept it up. Both
 # Mr 2:14; Mt 9:9
 have the aorist (\\kolouthsen\\), perhaps ingressive.

01992
 \\A great feast\\ (\\dochn megaln\\). Here and in
 # Lu 14:13
 only in the N.T. The word \\doch\\, from \\dechomai\\, means reception.
 Occurs in Plutarch and LXX. Levi made Jesus a big reception.
 \\Publicans and others\\ (\\telnn kai alln\\). Luke declines here to
 use "sinners" like
 # Mr 2:15
 and
 # Mt 9:10
 though he does so in verse
 # 30
 and in
 # 15:1
 None but social outcasts would eat with publicans at such a feast
 or barbecue, for it was a very large affair. \\Were sitting at meat\\
 \\with them\\ (\\san met' autn katakeimenoi\\). Literally, were
 reclining with them (Jesus and the disciples). It was a motley
 crew that Levi had brought together, but he showed courage as
 well as loyalty to Jesus.

01993
 \\The Pharisees and their scribes\\ (\\hoi Pharisaioi kai hoi\\
 \\grammateis autn\\). Note article with each substantive and the
 order, not "scribes and Pharisees," but "the Pharisees and the
 scribes of them" (the Pharisees). Some manuscripts omit "their,"
 but
 # Mr 2:16
 (the scribes of the Pharisees) shows that it is correct here.
 Some of the scribes were Sadducees. It is only the Pharisees who
 find fault here. \\Murmured\\ (\\egogguzon\\). Imperfect active.
 Picturesque onomatopoetic word that sounds like its meaning. A
 late word used of the cooing of doves. It is like the buzzing of
 bees, like \\tonthorruz\\ of literary Greek. They were not invited
 to this feast and would not have come if they had been. But, not
 being invited, they hang on the outside and criticize the
 disciples of Jesus for being there. The crowd was so large that
 the feast may have been served out in the open court at Levi's
 house, a sort of reclining garden party. \\The publicans and\\
 \\sinners\\ (\\tn telnn kai hamartln\\). Here Luke is quoting the
 criticism of the critics. Note one article making one group of
 all of them.

01994
 \\They that are whole\\ (\\hoi hugiainontes\\). Old Greek word for good
 health from \\hugis\\, sound in body. So also in
 # Lu 7:10; 15:27; 3Jo 1:2
 This is the usual word for good health used by Greek medical
 writers.
 # Mr 2:17; Mt 9:12
 have \\hoi ischuontes\\ (those who have strength).

01995
 \\To repentance\\ (\\eis metanoian\\). Alone in Luke not genuine in
 # Mr 2:17; Mt 9:12
 Only sinners would need a call to repentance, a change of mind
 and life. For the moment Jesus accepts the Pharisaic division
 between "righteous" and "sinners" to score them and to answer
 their criticism. At the other times he will show that they only
 pretend to be "righteous" and are "hypocrites" in reality. But
 Jesus has here blazed the path for all soul-winners. The
 self-satisfied are the hard ones to win and they often resent
 efforts to win them to Christ.

01996
 \\Often\\ (\\pukna\\). Only in Luke. Common word for thick, compact,
 often. \\And make supplications\\ (\\kai deseis poiountai\\). Only in
 Luke. \\But thine\\ (\\hoi de soi\\). Sharp contrast between the conduct
 of the disciples of Jesus and those of John and the Pharisees who
 here appear together as critics of Christ and his disciples
 # Mr 2:18; Mt 9:14
 though Luke does not bring that out sharply. It is probable that
 Levi had his reception for Jesus on one of the Jewish fast days
 and, if so, this would give special edge to their criticism.

01997
 \\Can ye\\ (\\m dunasthe\\). So Luke, adding \\make\\, \\poisai\\, where Mark
 and Matthew have \\m dunantai\\. All three have \\m\\ and expect the
 answer no.

01998
 \\Then in those days\\ (\\tote en ekeinais tais hmerais\\). Here
 # Mr 2:20
 has "then in that day," and
 # Mt 9:15
 only "then."

01999
 \\Also a parable\\ (\\kai paraboln\\). There are three parables here in
 the answer of Jesus (the bridegroom, the patch on the garment,
 the wineskin). They are not called parables save here, but they
 are parables and Luke's language means that. \\Rendeth\\ (\\schisas\\).
 This in Luke alone. Common verb. Used of splitting rocks
 # Mt 27:51
 Our word schism comes from it. \\Putteth it\\ (\\epiballei\\). So
 # Mt 9:16
 when
 # Mr 2:21
 has \\epiraptei\\ (sews on). The word for "piece" or "patch"
 (\\epiblma\\) in all the three Gospels is from the verb \\epiball\\, to
 clap on, and is in Plutarch, Arrian, LXX, though the verb is as
 old as Homer. See on Matthew and Mark for distinction between
 \\kainos\\ (fresh), \\neos\\ (new), and \\palaios\\ (old). \\He will rend\\
 \\the new\\ (\\kai to kainon schisei\\). Future active indicative. So the
 best MSS. \\Will not agree\\ (\\ou sumphnsei\\). Future active
 indicative. So the best manuscripts again. \\With the old\\ (\\ti\\
 \\palaii\\). Associative instrumental case. Instead of this phrase
 in Luke,
 # Mr 2:21; Mt 9:16
 have "a worse rent" (\\cheiron schisma\\).
