02050
 \\Digged and went deep\\ (\\eskapsen kai ebathunen\\). Two first aorist
 indicatives. Not a _hendiadys_ for dug deep. \\Skapt\\, to dig, is
 as old as Homer, as is \\bathun\\, to make deep. \\And laid a\\
 \\foundation\\ (\\kai ethken themelion\\). That is the whole point. This
 wise builder struck the rock before he laid the foundation. \\When\\
 \\a flood arose\\ (\\plmmurs genomens\\). Genitive absolute. Late word
 for flood, \\plmmura\\, only here in the N.T., though in
 # Job 40:18
 \\Brake against\\ (\\proserxen\\). First aorist active indicative from
 \\prosrgnumi\\ and in late writers \\prosrss\\, to break against. Only
 here in the N.T.
 # Mt 7:25
 has \\prosepesan\\, from \\prospipt\\, to fall against. \\Could not shake\\
 \\it\\ (\\ouk ischusen saleusai autn\\). Did not have strength enough to
 shake it. \\Because it had been well builded\\ (\\dia to kals\\
 \\oikodomsthai autn\\). Perfect passive articular infinitive after
 \\dia\\ and with accusative of general reference.

02051
 \\He that heareth and doeth not\\ (\\ho de akousas kai m poisas\\).
 Aorist active participle with article. Particular case singled
 out (punctiliar, aorist). \\Like a man\\ (\\homoios estin anthrpi\\).
 Associative instrumental case after \\homoios\\ as in verse
 # 47
 \\Upon the earth\\ (\\epi tn gn\\).
 # Mt 7:26
 has "upon the sand" (\\epi tn ammon\\), more precise and worse than
 mere earth. But not on the rock. \\Without a foundation\\ (\\chris\\
 \\themeliou\\). The foundation on the rock after deep digging as in
 verse
 # 48
 \\It fell in\\ (\\sunepesen\\). Second aorist active of \\sunpipt\\, to fall
 together, to collapse. An old verb from Homer on, but only here
 in the N.T. \\The ruin\\ (\\to rgma\\). The crash like a giant oak in
 the forest resounded far and wide. An old word for a rent or
 fracture as in medicine for laceration of a wound. Only here in
 the N.T.

02052
 \\After\\ (\\epeid, epei and d\\). This conjunction was written \\epei\\
 \\d\\ in Homer and is simple \\epei\\ with the intensive \\d\\ added and
 even \\epei d per\\ once in N.T.
 # Lu 1:1
 This is the only instance of the temporal use of \\epeid\\ in the
 N.T. The causal sense occurs only in Luke and Paul, for \\epei\\ is
 the correct text in
 # Mt 21:46
 \\Had ended\\ (\\eplrsen\\). First aorist active indicative. There is
 here a reference to the conclusion of the Sermon on the Mount,
 but with nothing concerning the impression produced by the
 discourse such as is seen in
 # Mt 7:28
 This verse really belongs as the conclusion of Chapter 6, not as
 the beginning of Chapter 7. \\In the ears of the people\\ (\\eis tas\\
 \\akoas tou laou\\). \\Ako\\ from \\akou\\, to hear, is used of the sense
 of hearing
 # 1Co 12:17
 the ear with which one hears
 # Mr 7:35; Heb 5:11
 the thing heard or the report
 # Rom 10:16
 or oral instruction
 # Ga 3:2,5
 Both
 # Mt 8:5-13; Lu 7:1-10
 locate the healing of the centurion's servant in Capernaum where
 Jesus was after the Sermon on the Mount.

02053
 \\Centurion's servant\\ (\\Hekatontarchou tinos doulos\\). Slave of a
 certain centurion (Latin word \\centurio\\, commander of a century or
 hundred).
 # Mr 15:39,44
 has the Latin word in Greek letters, \\kenturin\\. The centurion
 commanded a company which varied from fifty to a hundred. Each
 cohort had six centuries. Each legion had ten cohorts or bands
 # Ac 10:1
 The centurions mentioned in the N.T. all seem to be fine men as
 Polybius states that the best men in the army had this position.
 See also
 # Lu 23:47
 The Greek has two forms of the word, both from \\hekaton\\, hundred,
 and \\arch\\, to rule, and they appear to be used interchangeably.
 So we have \\hekatontarchos\\; here, the form is \\-archos\\, and
 \\hekatontarchs\\, the form is \\-archs\\ in verse
 # 6
 The manuscripts differ about it in almost every instance. The
 \\-archos\\ form is accepted by Westcott and Hort only in the
 nominative save the genitive singular here in
 # Lu 7:2
 and the accusative singular in
 # Ac 22:25
 See like variation between them in
 # Mt 8:5,8
 (\\-archos\\) and
 # Mt 8:13
 (\\archi\\). So also \\-archon\\
 # Ac 22:25
 and \\-archs\\
 # Ac 22:26
 \\Dear to him\\ (\\auti entimos\\). Held in honour, prized, precious,
 dear
 # Lu 14:8; 1Pe 2:4; Php 2:29
 common Greek word. Even though a slave he was dear to him. \\Was\\
 \\sick\\ (\\kaks echn\\). Having it bad. Common idiom. See already
 # Mt 4:24; 8:16; Mr 2:17; Lu 5:31
 etc.
 # Mt 8:6
 notes that the slave was a paralytic. \\And at the point of death\\
 (\\mellen teleutin\\). Imperfect active of \\mell\\ (note double
 augment \\\\) which is used either with the present infinitive as
 here, the aorist
 # Re 3:16
 or even the future because of the future idea in \\mell\\
 # Ac 11:28; 24:15
 He was about to die.

02054
 \\Sent unto him elders of the Jews\\ (\\apesteilen pros auton\\
 \\presbouterous tn Ioudain\\).
 # Mt 8:5
 says "the centurion came unto him." For discussion of this famous
 case of apparent discrepancy see discussion on Matthew. One
 possible solution is that Luke tells the story as it happened
 with the details, whereas Matthew simply presents a summary
 statement without the details. What one does through another he
 does himself. \\Asking him\\ (\\ertn auton\\). Present active
 participle, masculine singular nominative, of the verb \\erta\\
 common for asking a question as in the old Greek
 # Lu 22:68
 But more frequently in the N.T. the verb has the idea of making a
 request as here. This is not a Hebraism or an Aramaism, but is a
 common meaning of the verb in the papyri (Deissmann, _Light from
 the Ancient East_, p. 168). It is to be noted here that Luke
 represents the centurion himself as "asking" through the elders
 of the Jews (leading citizens). In
 # Mt 8:6
 the verb is \\parakaln\\ (beseeching). \\That he would come and save\\
 (\\hops elthn diassi\\). \\Hina\\ is the more common final or
 sub-final (as here) conjunction, but \\hops\\ still occurs.
 \\Diassi\\ is effective aorist active subjunctive, to bring safe
 through as in a storm
 # Ac 28:1,4
 Common word.

02055
 \\Besought\\ (\\parekaloun\\). Imperfect active, began and kept on
 beseeching. This is the same verb used by Matthew in
 # Mt 8:5
 of the centurion himself. \\Earnestly\\ (\\spoudais\\). From \\spoud\\
 haste. So eagerly, earnestly, zealously, for time was short. \\That\\
 \\thou shouldst do this for him\\ (\\hi parexi touto\\). Second future
 middle singular of \\parech\\. Old and common verb, furnish on thy
 part. \\Hi\\ is relative in dative case almost with notion of
 contemplated result (Robertson, _Grammar_, p. 961).

02056
 \\For\\ (\\gar\\). This clause gives the reason why the elders of the
 Jews consider him "worthy" (\\axios\\, drawing down the scale, \\axis\\,
 \\ago\\). He was hardly a proselyte, but was a Roman who had shown
 his love for the Jews. \\Himself\\ (\\autos\\). All by himself and at his
 own expense. \\Us\\ (\\hmin\\). Dative case, for us. It is held by some
 archaeologists that the black basalt ruins in Tell Hum are the
 remains of the very synagogue (\\tn sunaggn\\). Literally, \\the\\
 \\synagogue\\, the one which we have, the one for us.

02057
 \\Went with them\\ (\\eporeueto sun autois\\). Imperfect indicative
 middle. He started to go along with them. \\Now\\ (\\d\\). Already like
 Latin _jam_. In
 # 1Co 4:8
 \\nun d\\ like _jam nunc_. \\Sent friends\\ (\\epempsen philous\\). This
 second embassy also, wanting in Matthew's narrative. He "puts the
 message of both into the mouth of the centurion himself"
 (Plummer). Note saying (\\legn\\), present active singular
 participle, followed by direct quotation from the centurion
 himself. \\Trouble not thyself\\ (\\M skullou\\). Present middle (direct
 use) imperative of \\skull\\, old verb originally meaning to skin,
 to mangle, and then in later Greek to vex, trouble, annoy.
 Frequent in the papyri in this latter sense. \\For I am not worthy\\
 \\that\\ (\\ou gar hikanos eimi hina\\). The same word \\hikanos\\, not
 \\axios\\, as in
 # Mt 8:8
 which see for discussion, from \\hik, hikan\\, to fit, to reach, be
 adequate for. \\Hina\\ in both places as common in late Greek. See
 # Mt 8:8
 also for "roof" (\\stegn\\, covering).

02058
 \\Wherefore neither thought I myself worthy to come unto thee\\ (\\dio\\
 \\oude emauton xisa pros se elthein\\). Not in Matthew because he
 represents the centurion as coming to Jesus. \\Speak the word\\ (\\eipe\\
 \\logi\\). As in
 # Mt 8:8
 Second aorist active imperative with instrumental case, speak
 with a word. \\My servant shall be healed\\ (\\iatht ho pais mou\\).
 Imperative first aorist passive, let be healed. \\Pais\\ literally
 means "boy," an affectionate term for the "slave," \\doulos\\ (verse
 # 2
 who was "dear" to him.

02059
 \\"Set"\\ (\\tassomenos\\). Genuine here, though doubtful in
 # Mt 8:9
 where see discussion of this vivid and characteristic speech of
 the centurion.

02060
 \\Turned\\ (\\strapheis\\). Second aorist passive participle of \\streph\\,
 to turn. Common verb. A vivid touch not in Matthew's account. In
 both Matthew and Luke Jesus marvels at the great faith of this
 Roman centurion beyond that among the Jews. As a military man he
 had learned how to receive orders and to execute them and hence
 to expect obedience to his commands, He recognized Jesus as
 Master over disease with power to compel obedience.

02061
 \\Whole\\ (\\hugiainonta\\). Sound, well. See
 # Lu 5:31

02062
 \\Soon afterwards\\ (\\en toi hexs\\). According to this reading supply
 \\chroni\\, time. Other MSS. read \\ti hexs\\ (supply \\hmeri\\,
 day). \\Hexs\\ occurs in Luke and Acts in the N.T. though old adverb
 of time. \\That\\ (\\Hoti\\). Not in the Greek, the two verbs \\egeneto\\ and
 \\eporeuth\\ having no connective (asyndeton). \\Went with him\\
 (\\suneporeuonto auti\\). Imperfect middle picturing the procession
 of disciples and the crowd with Jesus. Nain is not mentioned
 elsewhere in the N.T. There is today a hamlet about two miles
 west of Endor on the north slope of Little Hermon. There is a
 burying-place still in use. Robinson and Stanley think that the
 very road on which the crowd with Jesus met the funeral
 procession can be identified.

02063
 \\Behold\\ (\\kai idou\\). The \\kai\\ introduces the apodosis of the
 temporal sentence and has to be left out in translations. It is a
 common idiom in Luke, \\kai idou\\. \\There was carried out\\
 (\\exekomizeto\\). Imperfect passive indicative. Common verb in late
 Greek for carrying out a body for burial, though here only in the
 N.T. (\\ekkomiz\\). Rock tombs outside of the village exist there
 today. \\One that was dead\\ (\\tethnks\\). Perfect active participle
 of \\thnsk\\, to die. \\The only son of his mother\\ (\\monogens huios\\
 \\ti mtri auto\\). Only begotten son to his mother (dative case).
 The compound adjective \\monogens\\ (\\monos\\ and \\genos\\) is common
 in the old Greek and occurs in the N.T. about Jesus
 # Joh 3:16,18
 The "death of a widow's only son was the greatest misfortune
 conceivable" (Easton). \\And she was a widow\\ (\\kai aut n chra\\).
 This word \\chra\\ gives the finishing touch to the pathos of the
 situation. The word is from \\chros\\, bereft. The mourning of a
 widow for an only son is the extremity of grief (Plummer). \\Much\\
 \\people\\ (\\ochlos hikanos\\). Considerable crowd as often with this
 adjective \\hikanos\\. Some were hired mourners, but the size of the
 crowd showed the real sympathy of the town for her.

02064
 \\The Lord saw her\\ (\\idn autn ho kurios\\). The Lord of Life
 confronts death (Plummer) and Luke may use \\Kurios\\ here purposely.
 \\Had compassion\\ (\\esplagchth\\). First aorist (ingressive) passive
 indicative of \\splagchnizomai\\. Often love and pity are mentioned
 as the motives for Christ's miracles
 # Mt 14:14; 15:32
 etc.). It is confined to the Synoptics in the N.T. and about
 Christ save in the parables by Christ. \\Weep not\\ (\\m klaie\\).
 Present imperative in a prohibition. Cease weeping.

02065
 \\Touched the bier\\ (\\hpsato tou sorou\\). An urn for the bones or
 ashes of the dead in Homer, then the coffin
 # Ge 5:26
 then the funeral couch or bier as here. Only here in the N.T.
 Jesus touched the bier to make the bearers stop, which they did
 (\\stood still\\, \\estsan\\), second aorist active indicative of
 \\histmi\\.

02066
 \\Sat up\\ (\\anekathisen\\). First aorist active indicative. The verb in
 the N.T. only here and
 # Ac 9:40
 Medical writers often used it of the sick sitting up in bed
 (Hobart, _Med. Lang. of St. Luke_, p. 11). It is objected that
 the symmetry of these cases (daughter of Jairus raised from the
 death-bed, this widow's son raised from the bier, Lazarus raised
 from the tomb) is suspicious, but no one Gospel gives all three
 (Plummer). \\Gave him to his mother\\ (\\edken auton ti mtri autou\\).
 Tender way of putting it. "For he had already ceased to belong to
 his mother" (Bengel). So in
 # Lu 9:42

02067
 \\Fear seized all\\ (\\elaben de phobos pantas\\). Aorist active
 indicative. At once. \\They glorified God\\ (\\edoxazon ton theon\\).
 Imperfect active, inchoative, began and increased.

02068
 \\This report\\ (\\ho logos houtos\\). That God had raised up a great
 prophet who had shown his call by raising the dead.

02069
 \\And the disciples of John told him\\ (\\kai apggeilan Iani hoi\\
 \\mathtai autou\\). Literally, and his disciples announced to John.
 Such news (verse
 # 17
 was bound to come to the ears of the Baptist languishing in the
 dungeon of Machaerus
 # Lu 3:20
 # Lu 7:18-35
 runs parallel with
 # Mt 11:2-19
 a specimen of Q, the non-Marcan portion of Matthew and Luke.

02070
 \\Calling unto him\\ (\\proskalesamenos\\). First aorist middle
 (indirect) participle. \\Two\\ (\\duo tinas\\). Certain two. Not in
 # Mt 11:2
 \\Saying\\ (\\legn\\). John saying by the two messengers. The message is
 given precisely alike in
 # Mt 11:3
 which see. In both we have \\heteron\\ for "another," either a second
 or a different kind. In verse
 # 20
 Westcott and Hort read \\allon\\ in the text, \\heteron\\ in the margin.
 \\Prosdokmen\\, may be present indicative or present subjunctive
 (deliberative), the same contract form (\\ao= , a \\).

02071
02072
 \\In that hour he cured\\ (\\en ekeini ti hori etherapeusen\\). This
 item is not in Matthew. Jesus gave the two disciples of John an
 example of the direct method. They had heard. Then they saw for
 themselves. \\Diseases\\ (\\nosn\\), \\plagues\\ (\\mastign\\), \\evil spirits\\
 (\\pneumatn ponrn\\), all kinds of bodily ills, and he singles out
 the \\blind\\ (\\tuphlois\\) to whom in particular he bestowed sight
 (\\echarizato blepein\\), gave as a free gift (from \\charis\\, grace)
 seeing (\\blepein\\).

02073
 \\What things ye have seen and heard\\ (\\ha eidete kai kousate\\). In
 # Mt 11:4
 present tense "which ye do hear and see." Rest of verse
 # 22,23
 as in
 # Mt 11:4-6
 which see for details. Luke mentions no raisings from the dead in
 verse
 # 21
 but the language is mainly general, while here it is specific.
 \\Skandalizomai\\ used here has the double notion of to trip up and
 to entrap and in the N.T. always means causing to sin.

02074
02075
 \\When the messengers of John were departed\\ (\\apelthontn tn\\
 \\aggeln Ianou\\). Genitive absolute of aorist active participle.
 # Mt 11:7
 has the present middle participle \\poreuomenn\\, suggesting that
 Jesus began his eulogy of John as soon as the messengers (angels,
 Luke calls them) were on their way. The vivid questions about the
 people's interest in John are precisely alike in both Matthew and
 Luke.

02076
 \\Gorgeously apparelled\\ (\\en himatismi endoxi\\). In splendid
 clothing. Here alone in this sense in the N.T. \\And live\\
 \\delicately\\ (\\truphi\\). From \\thrupt\\ to break down, to enervate, an
 old word for luxurious living. See the verb \\trupha\\ in
 # Jas 5:5
 \\In kings' courts\\ (\\en tois basileiois\\). Only here in the N.T.
 # Mt 11:8
 has it "in kings' houses." Verses
 # 26,27
 are precisely alike in
 # Mt 11:9,10
 which see for discussion.

02077
 \\A prophet?\\ (\\prophtn;\\). A real prophet will always get a hearing
 if he has a message from God. He is a for-speaker, forth-teller
 (\\pro-phts\\). He may or may not be a fore-teller. The main thing
 is for the prophet to have a message from God which he is willing
 to tell at whatever cost to himself. The word of God came to John
 in the wilderness of Judea
 # Lu 3:2
 That made him a prophet. There is a prophetic element in every
 real preacher of the Gospel. Real prophets become leaders and
 moulders of men.

02078
02079
 \\There is none\\ (\\oudeis estin\\). No one exists, this means.
 # Mt 11:11
 has \\ouk eggertai\\ (hath not arisen). See Matthew for discussion
 of "but little" and "greater."

02080
 \\Justified God\\ (\\edikaisan ton theon\\). They considered God just or
 righteous in making these demands of them. Even the publicans
 did. They submitted to the baptism of John (\\baptisthentes to\\
 \\baptisma tou Ianou\\. First aorist passive participle with the
 cognate accusative retained in the passive. Some writers consider
 verses
 # 29,30
 a comment of Luke in the midst of the eulogy of John by Jesus.
 This would be a remarkable thing for so long a comment to be
 interjected. It is perfectly proper as the saying of Jesus.

02081
 \\Rejected for themselves\\ (\\thetsan eis heautous\\). The first
 aorist active of \\athete\\ first seen in LXX and Polybius. Occurs
 in the papyri. These legalistic interpreters of the law refused
 to admit the need of confession of sin on their part and so set
 aside the baptism of John. They annulled God's purposes of grace
 so far as they applied to them. \\Being not baptized by him\\ (\\m\\
 \\baptisthentes hup' autou\\). First aorist passive participle. \\M\\ is
 the usual negative of the participle in the _Koin_.

02082
 \\And to what are they like?\\ (\\kai tini eisin homoioi;\\). This second
 question is not in
 # Mt 11:16
 It sharpens the point. The case of \\tini\\ is associative
 instrumental after \\homoioi\\. See discussion of details in Matthew.

02083
 \\And ye did not weep\\ (\\kai ouk eklausate\\). Here
 # Mt 1:17
 has "and ye did not mourn (or beat your breast, \\ouk ekopsasthe\\).
 They all did it at funerals. These children would not play
 wedding or funeral.

02084
 \\John the Baptist is come\\ (\\elluthen\\). Second perfect active
 indicative where
 # Mt 11:18
 has \\lthen\\ second aorist active indicative. So as to verse
 # 34
 Luke alone has "bread" and "wine." Otherwise these verses like
 # Mt 11:18,19
 which see for discussion of details. There are actually critics
 today who say that Jesus was called the friend of sinners and
 even of harlots because he loved them and their ways and so
 deserved the slur cast upon him by his enemies. If men can say
 that today we need not wonder that the Pharisees and lawyers said
 it then to justify their own rejection of Jesus.

02085
02086
 \\Of all her children\\ (\\apo pantn tn teknn auts\\). Here
 # Mt 11:19
 has "by her works" (\\apo tn ergn auts\\). Aleph has \\ergn\\ here.
 The use of "children" personifies wisdom as in
 # Pr 8; 9

02087
 \\That he would eat with him\\ (\\hina phagi met' autou\\). Second
 aorist active subjunctive. The use of \\hina\\ after \\erta\\ (see also
 # Lu 16:27
 is on the border between the pure object clause and the indirect
 question (Robertson, _Grammar_, p. 1046) and the pure final
 clause. Luke has two other instances of Pharisees who invited
 Jesus to meals
 # 11:37; 14:1
 and he alone gives them. This is the Gospel of Hospitality
 (Ragg). Jesus would dine with a Pharisee or with a publican
 # Lu 5:29; Mr 2:15; Mt 9:10
 and even invited himself to be the guest of Zaccheus
 # Lu 9:5
 This Pharisee was not as hostile as the leaders in Jerusalem. It
 is not necessary to think this Pharisee had any sinister motive
 in his invitation though he was not overly friendly (Plummer).

02088
 \\A woman which was in the city, a sinner\\ (\\gun htis en ti polei\\
 \\hamartlos\\). Probably in Capernaum. The use of \\htis\\ means "Who
 was of such a character as to be" (cf.
 # 8:3
 and so more than merely the relative \\h\\, who, that is, "who was a
 sinner in the city," a woman of the town, in other words, and
 known to be such. \\Hamartlos\\, from \\hamartan\\, to sin, means
 devoted to sin and uses the same form for feminine and masculine.
 It is false and unjust to Mary Magdalene, introduced as a new
 character in
 # Lu 8:2
 to identify this woman with her. Luke would have no motive in
 concealing her name here and the life of a courtesan would be
 incompatible with the sevenfold possession of demons. Still worse
 is it to identify this courtesan not only with Mary Magdalene,
 but also with Mary of Bethany simply because it is a Simon who
 gives there a feast to Jesus when Mary of Bethany does a
 beautiful deed somewhat like this one here
 # Mr 14:3-9; Mt 26:6-13; Joh 12:2-8
 Certainly Luke knew full well the real character of Mary of
 Bethany
 # 10:38-42
 so beautifully pictured by him. But a falsehood, once started,
 seems to have more lives than the cat's proverbial nine. The very
 name Magdalene has come to mean a repentant courtesan. But we can
 at least refuse to countenance such a slander on Mary Magdalene
 and on Mary of Bethany. This sinful woman had undoubtedly
 repented and changed her life and wished to show her gratitude to
 Jesus who had rescued her. Her bad reputation as a harlot clung
 to her and made her an unwelcome visitor in the Pharisee's house.
 \\When she knew\\ (\\epignousa\\). Second aorist active participle from
 \\epiginsk\\, to know fully, to recognize. She came in by a curious
 custom of the time that allowed strangers to enter a house
 uninvited at a feast, especially beggars seeking a gift. This
 woman was an intruder whereas Mary of Bethany was an invited
 guest. "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" (Trench in his _Parables_, describing a dinner at a
 Consul's house at Damietta). \\He was sitting at meat\\ (\\katakeitai\\).
 Literally, he is reclining (present tense retained in indirect
 discourse in Greek). \\An alabaster cruse of ointment\\ (\\alabastron\\
 \\murou\\).
 See note on "Mt 26:7"
  for discussion of \\alabastron\\ and \\murou\\.

02089
 \\Standing behind at his feet\\ (\\stsa opis para tous podas autou\\).
 Second aorist active participle from \\histmi\\ and intransitive,
 first aorist \\estsa\\ being transitive. The guest removed his
 sandals before the meal and he reclined on the left side with the
 feet outward. She was standing beside (\\para\\) his feet \\weeping\\
 (\\klaiousa\\). She was drawn irresistibly by gratitude to Jesus and
 is overcome with emotion before she can use the ointment; her
 tears (\\tois dakrusin\\, instrumental case of \\dakru\\) take the place
 of the ointment. \\Wiped them with the hair of her head\\ (\\tais\\
 \\thrixin ts kephals auts exemassen\\). Inchoative imperfect of an
 old verb \\ekmass\\, to rub out or off, began to wipe off, an act of
 impulse evidently and of embarrassment. "Among the Jews it was a
 shameful thing for a woman to let down her hair in public; but
 she makes this sacrifice" (Plummer). So Mary of Bethany wiped the
 feet of Jesus with her hair
 # Joh 12:3
 with a similar sacrifice out of her great love for Jesus. This
 fact is relied on by some to prove that Mary of Bethany had been
 a woman of bad character, surely an utter failure to recognize
 Mary's motive and act. \\Kissed\\ (\\katephilei\\). Imperfect active of
 \\kataphile\\, to kiss repeatedly (force of \\kata\\), and accented by
 the tense of continued action here. The word in the N.T. occurs
 here, of the prodigal's father
 # 15:20
 of the kiss of Judas
 # Mr 14:45; Mt 26:49
 of the Ephesian elders
 # Ac 20:37
 " Kissing the feet was a common mark of deep reverence,
 especially to leading rabbis" (Plummer). \\Anointed them with the\\
 \\ointment\\ (\\leiphen ti muri\\). Imperfect active again of \\aleiph\\,
 a very common verb. \\Chri\\ has a more religious sense. The
 anointing came after the burst of emotional excitement.

02090
 \\This man\\ (\\houtos\\). Contemptuous, this fellow. \\If he were a (the)\\
 \\prophet\\ (\\ei n [ho] prophts\\). Condition of the second class,
 determined as unfulfilled. The Pharisee assumes that Jesus is not
 a prophet (or the prophet, reading of B, that he claims to be). A
 Greek condition puts the thing from the standpoint of the speaker
 or writer. It does not deal with the actual facts, but only with
 the statement about the facts. \\Would have perceived\\ (\\eginsken\\
 \\an\\). Wrong translation, would now perceive or know (which he
 assumes that Jesus does not do). The protasis is false and the
 conclusion also. He is wrong in both. The conclusion (apodosis),
 like the condition, deals here with the present situation and so
 both use the imperfect indicative (\\an\\ in the conclusion, a mere
 device for making it plain that it is not a condition of the
 first class). \\Who and what manner of woman\\ (\\tis kai potap h\\
 \\gun\\). She was notorious in person and character.

02091
 \\Answering\\ (\\apokritheis\\). First aorist passive participle,
 redundant use with \\eipen\\. Jesus answers the thoughts and doubts
 of Simon and so shows that he knows all about the woman also.
 Godet notes a tone of Socratic irony here.

02092
 \\A certain lender\\ (\\danisti tini\\). A lender of money with
 interest. Here alone in the N.T. though a common word. \\Debtors\\
 (\\chreophiletai\\). From \\chre\\ (debt, obligation) and \\opheil\\, to
 owe. Only here and
 # 16:5
 in the N.T., though common in late Greek writers. \\Owed\\
 (\\pheilen\\). Imperfect active and so unpaid. Five hundred \\dnaria\\
 and fifty like two hundred and fifty dollars and twenty-five
 dollars.

02093
 \\Will love him most\\ (\\pleion agapsei auton\\). Strictly, comparative
 \\more\\, \\pleion\\, not superlative \\pleista\\, but most suits the English
 idiom best, even between two. Superlative forms are vanishing
 before the comparative in the _Koin_. This is the point of the
 parable, the attitude of the two debtors toward the lender who
 forgave both of them (Plummer).

02094
 \\I suppose\\ (\\hupolamban\\). Old verb, originally to take up from
 under, to bear away as on high, to take up in speech
 # Lu 10:30
 to take up in mind or to assume as here and
 # Ac 2:15
 Here with an air of supercilious indifference (Plummer). \\The\\
 \\most\\ (\\to pleion\\). The more. \\Rightly\\ (\\orths\\). Correctly. Socrates
 was fond of \\panu orths\\. The end of the argument.

02095
 \\Turning\\ (\\strapheis\\). Second aorist passive participle. \\Seest\\
 \\thou\\ (\\blepeis\\). For the first time Jesus looks at the woman and
 he asks the Pharisee to look at her. She was behind Jesus. Jesus
 was an invited guest. The Pharisee had neglected some points of
 customary hospitality. The contrasts here made have the rhythm of
 Hebrew poetry. In each contrast the first word is the point of
 defect in Simon: \\water\\ (44), \\kiss\\ (45), \\oil\\ (46).

02096
 \\Hath not ceased to kiss\\ (\\ou dielipen kataphilousa\\). Supplementary
 participle.

02097
 \\With ointment\\ (\\muri\\). Instrumental case. She used the costly
 ointment even for the feet of Jesus.

02098
 \\Are forgiven\\ (\\aphentai\\). Doric perfect passive form. See
 # Lu 5:21,23
 \\For she loved much\\ (\\hoti gapsen polu\\). Illustration or proof,
 not reason for the forgiveness. Her sins had been already
 forgiven and remained forgiven. \\But to whom little is forgiven,\\
 \\the same loveth little\\ (\\Hi de oligon aphietai oligon agapi\\).
 This explanation proves that the meaning of \\hoti\\ preceding is
 proof, not cause.

02099
 \\Are forgiven\\ (\\aphentai\\). As in verse
 # 47
 Remain forgiven, Jesus means, in spite of the slur of the
 Pharisee.
