02250
 \\By chance\\ (\\kata sugkurian\\). Here only in the N.T., meaning
 rather, "by way of coincidence." It is a rare word elsewhere and
 in late writers like Hippocrates. It is from the verb \\sugkure\\,
 though \\sugkursis\\ is more common. \\Was going down\\ (\\katebainen\\).
 Imperfect active as in verse
 # 30
 Passed by on the other side (\\antiparlthen\\). Second aorist active
 indicative of \\antiparerchomai\\, a late double compound here
 (verses
 # 31,32
 only in the N.T., but in the papyri and late writers. It is the
 ingressive aorist (\\lthen\\), came alongside (\\para\\), and then he
 stepped over to the opposite side (\\anti\\) of the road to avoid
 ceremonial contamination with a stranger. A vivid and powerful
 picture of the vice of Jewish ceremonial cleanliness at the cost
 of moral principle and duty. The Levite in verse
 # 32
 behaved precisely as the priest had done and for the same reason.

02251
02252
 \\A certain Samaritan\\ (\\Samareits de tis\\). Of all men in the world
 to do a neighbourly act! \\As he journeyed\\ (\\hodeun\\). Making his
 way. \\Came where he was\\ (\\lthen kat' auton\\). Literally, "came down
 upon him." He did not sidestep or dodge him, but had compassion
 on him.

02253
 \\Bound up his wounds\\ (\\katedsen ta traumata\\). First aorist active
 indicative of \\katade\\, old verb, but here only in the N.T. The
 verb means "bound down." We say "bind up." Medical detail that
 interested Luke. The word for "wounds" (\\traumata\\) here only in
 the N.T. \\Pouring on them oil and wine\\ (\\epichen elaion kai\\
 \\oinon\\). Old verb again, but here only in the N.T. Oil and wine
 were household remedies even for wounds (soothing oil, antiseptic
 alcohol). Hippocrates prescribed for ulcers: "Bind with soft
 wool, and sprinkle with wine and oil." \\Set him\\ (\\epibibasas\\). An
 old verb \\epibibaz\\ (\\epi\\, \\bibaz\\), to cause to mount. In the
 N.T. only here and
 # Ac 19:35; 23:24
 common in LXX. \\Beast\\ (\\ktnos\\). Old word from \\ktaomai\\, to acquire,
 and so property (\\ktma\\) especially cattle or any beast of burden.
 \\An inn\\ (\\pandocheion\\). The old Attic form was \\pandokeion\\ (from
 \\pan\\, all, and \\dechomai\\, to receive). A public place for receiving
 all comers and a more pretentious caravanserai than a \\kataluma\\
 like that in
 # Lu 2:7
 Here only in the N.T. There are ruins of two inns about halfway
 between Bethany and Jericho.

02254
 \\On the morrow\\ (\\epi tn aurion\\). Towards the morrow as in
 # Ac 4:5
 (Cf. also
 # Ac 3:1
 Syriac Sinaitic has it "at dawn of the day." An unusual use of
 \\epi\\. \\Took out\\ (\\ekbaln\\). Second aorist active participle of
 \\ekball\\. It could mean, "fling out," but probably only means
 "drew out." Common verb. \\Two pence\\ (\\duo dnaria\\). About
 thirty-five cents, but worth more in purchasing power. \\To the\\
 \\host\\ (\\ti pandochei\\). The innkeeper. Here only in the N.T.
 \\Whatsoever thou spendest more\\ (\\hoti an prosdapansis\\).
 Indefinite relative clause with \\an\\ and the aorist active
 subjunctive of \\prosdapana\\, to spend besides (\\pros\\), a late verb
 for the common \\prosanalisk\\ and here only in the N.T. \\I will\\
 \\repay\\ (\\ego apods\\). Emphatic. What he had paid was merely by way
 of pledge. He was a man of his word and known to the innkeeper as
 reliable. \\When I come back again\\ (\\en ti epanerchesthai me\\).
 Luke's favourite idiom of \\en\\ and the articular infinitive with
 accusative of general reference. Double compound verb
 \\epanerchomai\\.

02255
 \\Proved neighbour to him that fell\\ (\\plsion gegonenai tou\\
 \\empesontos\\). Second perfect infinitive of \\ginomai\\ and second
 aorist active participle of \\empipt\\. Objective genitive, became
 neighbour to the one, etc. Jesus has changed the lawyer's
 standpoint and has put it up to him to decide which of "these
 three" (\\toutn tn trin\\, priest, Levite, Samaritan) acted like a
 neighbour to the wounded man.

02256
 \\On him\\ (\\met' autou\\). With him, more exactly. The lawyer saw the
 point and gave the correct answer, but he gulped at the word
 "Samaritan" and refused to say that. \\Do thou\\ (\\su poiei\\). Emphasis
 on "thou." Would this Jewish lawyer act the neighbour to a
 Samaritan? This parable of the Good Samaritan has built the
 world's hospitals and, if understood and practised, will remove
 race prejudice, national hatred and war, class jealousy.

02257
 \\Now as they went on their way\\ (\\n de ti poreuesthai autous\\).
 Luke's favourite temporal clause again as in verse
 # 35
 \\Received him into her house\\ (\\hupedexato auton eis tn oikian\\).
 Aorist middle indicative of \\hupodechomai\\, an old verb to welcome
 as a guest (in the N.T. only here and
 # Lu 19:6; Ac 17:7; Jas 2:25
 Martha is clearly the mistress of the home and is probably the
 elder sister. There is no evidence that she was the wife of Simon
 the leper
 # Joh 12:1
 It is curious that in an old cemetery at Bethany the names of
 Martha, Eleazar, and Simon have been found.

02258
 \\Which also sat\\ (\\h kai parakathestheisa\\). First aorist passive
 participle of \\parakathezomai\\, an old verb, but only here in the
 N.T. It means to sit beside (\\para\\) and \\pros\\ means right in front
 of the feet of Jesus. It is not clear what the point is in \\kai\\
 here. It may mean that Martha loved to sit here also as well as
 Mary. \\Heard\\ (\\kouen\\). Imperfect active. She took her seat by the
 feet of Jesus and went on listening to his talk.

02259
 \\Was cumbered\\ (\\periespto\\). Imperfect passive of \\perispa\\, an old
 verb with vivid metaphor, to draw around. One has sometimes seen
 women whose faces are literally drawn round with anxiety, with a
 permanent twist, distracted in mind and in looks. \\She came up to\\
 \\him\\ (\\epistsa\\). Second aorist active participle of \\ephistmi\\, an
 old verb to place upon, but in the N.T. only in the middle voice
 or the intransitive tenses of the active (perfect and second
 aorist as here). It is the ingressive aorist here and really
 means. stepping up to or bursting in or upon Jesus. It is an
 explosive act as is the speech of Martha. \\Dost thou not care\\ (\\ou\\
 \\melei soi\\). This was a reproach to Jesus for monopolizing Mary to
 Martha's hurt. \\Did leave me\\ (\\me kateleipen\\). Imperfect active,
 she kept on leaving me. \\Bid her\\ (\\eipon auti\\). Late form instead
 of \\eipe\\, second aorist active imperative, common in the papyri.
 Martha feels that Jesus is the key to Mary's help. \\That she help\\
 \\me\\ (\\hina moi sunantilabtai\\). Sub-final use of \\hina\\ with second
 aorist middle subjunctive of \\sunantilambanomai\\, a double compound
 verb (\\sun\\, with, \\anti\\, at her end of the line, and \\lambanomai\\,
 middle voice of \\lamban\\, to take hold), a late compound appearing
 in the LXX, Diodorus and Josephus. Deissmann (_Light from the
 Ancient East_, p. 87) finds it in many widely scattered
 inscriptions "throughout the whole extent of the Hellenistic
 world of the Mediterranean." It appears only twice in the N.T.
 (here and
 # Ro 8:26
 It is a beautiful word, to take hold oneself (middle voice) at
 his end of the task (\\anti\\) together with (\\sun\\) one.

02260
 \\Art anxious\\ (\\merimnis\\). An old verb for worry and anxiety from
 \\meriz\\ (\\meris\\, part) to be divided, distracted. Jesus had warned
 against this in the Sermon on the Mount
 # Mt 6:25,28,31,34
 See also
 # Lu 12:11,22,26
 \\And troubled\\ (\\kai thorubazi\\). From \\thorubazomai\\, a verb found
 nowhere else so far. Many MSS. here have the usual form \\turbazi\\,
 from \\turbaz\\. Apparently from \\thorubos\\, a common enough word for
 tumult. Martha had both inward anxiety and outward agitation. \\But\\
 \\one thing is needful\\ (\\henos de estin chreia\\). This is the reading
 of A C and may be correct. A few manuscripts have: "There is need
 of few things." Aleph B L (and Westcott and Hort) have: "There is
 need of few things or one," which seems like a conflate reading
 though the readings are all old. See Robertson, _Introduction to
 Textual Criticism of the N.T._, p. 190. Jesus seems to say to
 Martha that only one dish was really necessary for the meal
 instead of the "many" about which she was so anxious.

02261
 \\The good portion\\ (\\tn agathn merida\\). The best dish on the
 table, fellowship with Jesus. This is the spiritual application
 of the metaphor of the dishes on the table. Salvation is not "the
 good portion" for Martha had that also. \\From her\\ (\\auts\\).
 Ablative case after \\aphairthsetai\\ (future passive indicative).
 Jesus pointedly takes Mary's side against Martha's fussiness.


02262
 \\As he was praying in a certain place\\ (\\en ti einai auton en topi\\
 \\tini proseuchomenon\\). Characteristically Lukan idiom: \\en\\ with
 articular periphrastic infinitive (\\einai proseuchomenon\\) with
 accusative of general reference (\\auton\\). \\That\\. Not in the Greek,
 asyndeton (\\kai egeneto eipen\\). \\When he ceased\\ (\\hs epausato\\).
 Supply \\proseuchomenos\\ (praying), complementary or supplementary
 participle. \\Teach us\\ (\\didaxon hmas\\). Jesus had taught them by
 precept
 # Mt 6:7-15
 and example
 # Lu 9:29
 Somehow the example of Jesus on this occasion stirred them to
 fresh interest in the subject and to revival of interest in
 John's teachings
 # Lu 5:33
 So Jesus gave them the substance of the Model Prayer in Matthew,
 but in shorter form. Some of the MSS. have one or all of the
 phrases in Matthew, but the oldest documents have it in the
 simplest form.
 See note on "Mt 6:7"
 ... through verse 15
  for discussion of these details (Father, hallowed, kingdom,
 daily bread, forgiveness, bringing us into temptation). In
 # Mt 6:11
 "give" is \\dos\\ (second aorist active imperative second singular, a
 single act) while here
 # Lu 11:3
 "give" is \\didou\\ (present active imperative, both from \\didmi\\) and
 means, "keep on giving." So in
 # Lu 11:4
 we have "For we ourselves also forgive" (\\kai gar autoi aphiomen\\),
 present active indicative of the late \\\\ verb \\aphi\\ while
 # Mt 6:12
 has "as we also forgave" (\\hs kai hmeis aphkamen\\), first aorist
 (\\k\\ aorist) active of \\aphimi\\. So also where
 # Mt 6:12
 has "debts" (\\ta opheilmata\\)
 # Lu 11:4
 has "sins" (\\tas hamartias\\). But the spirit of each prayer is the
 same. There is no evidence that Jesus meant either form to be a
 ritual. In both
 # Mt 6:13; Lu 11:4
 \\m eisenegkis\\ occurs (second aorist subjunctive with \\m\\ in
 prohibition, ingressive aorist). "Bring us not" is a better
 translation than "lead us not." There is no such thing as God
 enticing one to sin
 # Jas 1:13
 Jesus urges us to pray not to be tempted as in
 # Lu 22:40
 in Gethsemane.

02263
02264
02265
02266
 \\At midnight\\ (\\mesonuktiou\\). Genitive of time. \\And say to him\\ (\\kai\\
 \\eipi auti\\). This is the deliberative subjunctive, but it is
 preceded by two future indicatives that are deliberative also
 (\\hexei, poreusetai\\). \\Lend me\\ (\\chrson moi\\). First aorist active
 imperative second singular. Lend me \\now\\. From \\kichrmi\\, an old
 verb, to lend as a matter of friendly interest as opposed to
 \\daneiz\\, to lend on interest as a business. Only here in the N.T.

02267
 \\To set before him\\ (\\ho paraths auti\\). \\Which I shall place\\
 \\beside him\\. Future active of \\paratithmi\\. See
 # 9:16
 for this same verb.

02268
 \\And he\\ (\\kakeinos\\). Emphatic. \\Shall say\\ (\\eipi\\). Still the aorist
 active deliberative subjunctive as in verse
 # 5
 (the same long and somewhat involved sentence). \\Trouble me not\\
 (\\m moi kopous pareche\\). \\M\\ and the present imperative active.
 Literally, "Stop furnishing troubles to me." On this use of
 \\kopous parech\\ see also
 # Mt 26:10; Mr 14:6; Ga 6:17
 and the singular \\kopon\\,
 # Lu 18:5
 \\The door is now shut\\ (\\d h thura kekleistai\\). Perfect passive
 indicative, shut to stay shut. Oriental locks are not easy to
 unlock. From \\klei\\, common verb. \\In bed\\ (\\eis ten koitn\\). Note
 use of \\eis\\ in sense of \\en\\. Often a whole family would sleep in
 the same room. \\I cannot\\ (\\ou dunamai\\). That is, I am not willing.

02269
 \\Though\\ (\\ei kai\\). \\Kai ei\\ would be "Even if," a different idea.
 \\Because he is his friend\\ (\\dia to einai philon autou\\). \\Dia\\ and the
 accusative articular infinitive with accusative of general
 reference, a causal clause="because of the being a friend of
 his." \\Yet because of his importunity\\ (\\dia ge tn anaidian autou\\).
 From \\anaids\\, shameless, and that from \\a\\ privative and \\aids\\,
 shame, shamelessness, impudence. An old word, but here alone in
 the N.T. Examples in the papyri. The use of \\ge\\ here, one of the
 intensive particles, is to be noted. It sharpens the contrast to
 "though" by "yet." As examples of importunate prayer Vincent
 notes Abraham in behalf of Sodom
 # Ge 18:23-33
 and the Syro-Phoenician woman in behalf of her daughter
 # Mt 15:22-28

02270
 \\Shall be opened\\ (\\anoigsetai\\). Second future passive third
 singular of \\anoignumi\\ and the later \\anoig\\.

02271
02272
 \\Of which of you that is a father\\ (\\tina de ex humn ton patera\\).
 There is a decided anacoluthon here. The MSS. differ a great
 deal. The text of Westcott and Hort makes \\ton patera\\ (the father)
 in apposition with \\tina\\ (of whom) and in the accusative the
 object of \\aitsei\\ (shall ask) which has also another accusative
 (both person and thing) "a loaf." So far so good. But the rest of
 the sentence is, \\will ye give him a stone?\\ (\\m lithon epidsei\\
 \\auti;\\). \\M\\ shows that the answer No is expected, but the trouble
 is that the interrogative \\tina\\ in the first clause is in the
 accusative the object of \\aitsei\\ while here the same man (he) is
 the subject of \\epidsei\\. It is a very awkward piece of Greek and
 yet it is intelligible. Some of the old MSS. do not have the part
 about "loaf" and "stone," but only the two remaining parts about
 "fish" and "serpent," "egg" and "scorpion." The same difficult
 construction is carried over into these questions also.

02273
02274
 \\Know how to give\\ (\\oidate didonai\\). See on
 # Mt 7:11
 for this same saying. Only here Jesus adds the Holy Spirit
 (\\pneuma hagion\\) as the great gift (the _summum bonum_) that the
 Father is ready to bestow. Jesus is fond of "how much more"
 (\\posi mllon\\, by how much more, instrumental case).

02275
 \\When\\ (\\tou daimoniou exelthontos\\). Genitive absolute ana asyndeton
 between \\kai egeneto\\ and \\elalsen\\ as often in Luke (no \\hoti\\ or
 \\kai\\).

02276
 \\Dumb\\ (\\kphon\\).
 See note on "Mt 9:32"
 \\By Beelzebub\\ (\\en Beezeboul\\). Blasphemous accusation here in Judea
 as in Galilee
 # Mr 3:22; Mt 12:24,27
 See on Matthew for discussion of the form of this name and the
 various items in the sin against the Holy Spirit involved in the
 charge. It was useless to deny the fact of the miracles. So they
 were explained as wrought by Satan himself, a most absurd
 explanation.

02277
 \\Tempting him\\ (\\peirazontes\\). These "others" (\\heteroi\\) apparently
 realized the futility of the charge of being in league with
 Beelzebub. Hence they put up to Jesus the demand for "a sign from
 heaven" just as had been done in Galilee
 # Mt 12:38
 By "sign" (\\smeion\\) they meant a great spectacular display of
 heavenly power such as they expected the Messiah to give and such
 as the devil suggested to Jesus on the pinnacle of the temple.
 \\Sought\\ (\\eztoun\\). Imperfect active, kept on seeking.

02278
 \\But he\\ (\\autos de\\). In contrast with them. \\Knowing their thoughts\\
 (\\eids autn ta dianomata\\). From \\dianoe\\, to think through or
 distinguish. This substantive is common in Plato, but occurs
 nowhere else in the N.T. It means intent, purpose. Jesus knew
 that they were trying to tempt him. \\And a house divided against a\\
 \\house falleth\\ (\\kai oikos epi oikon piptei\\). It is not certain
 that \\diameristheisa\\ (divided) is to be repeated here as in
 # Mt 12:25; Mr 3:25
 It may mean, \\and house falls upon house\\, "one tumbling house
 knocking down its neighbour, a graphic picture of what happens
 when a kingdom is divided against itself" (Bruce).

02279
 \\Because ye say\\ (\\hoti legete\\). Jesus here repeats in indirect
 discourse (accusative and infinitive) the charge made against him
 in verse
 # 15
 The condition is of the first class, determined as fulfilled.

02280
 \\And if I by Beelzebub\\ (\\ei de eg en Beezeboul\\). Also a condition
 of the first class, determined as fulfilled. A Greek condition
 deals only with the _statement_, not with the actual facts. For
 sake of argument, Jesus here assumes that he casts out demons by
 Beelzebub. The conclusion is a _reductio ad absurdum_. The Jewish
 exorcists practiced incantations against demons
 # Ac 19:13

02281
 \\By the finger of God\\ (\\en daktuli theou\\). In distinction from the
 Jewish exorcists.
 # Mt 12:28
 has "by the Spirit of God." \\Then is come\\ (\\ara ephthasen\\).
 \\Phthan\\ in late Greek comes to mean simply to come, not to come
 before. The aorist indicative tense here is timeless. Note \\ara\\
 (accordingly) in the conclusion (\\apodosis\\).

02282
 \\Fully armed\\ (\\kathplismenos\\). Perfect passive participle of
 \\kathopliz\\, an old verb, but here only in the N.T. Note
 perfective use of \\kata\\ in composition with \\hopliz\\, to arm (from
 \\hopla\\, arms). Note indefinite temporal clause (\\hotan\\ and present
 subjunctive \\phulassi\\). \\His own court\\ (\\tn heautou auln\\). His
 own homestead.
 # Mr 3:27; Mt 12:29
 has "house" (\\oikian\\). \\Aul\\ is used in the N.T. in various senses
 (the court in front of the house, the court around which the
 house is built, then the house as a whole). \\His goods\\ (\\ta\\
 \\huparchonta autou\\). "His belongings." Neuter plural present
 active participle of \\huparch\\ used as substantive with genitive.

02283
 \\But when\\ (\\epan de\\). Note \\hotan\\ in verse
 # 21
 \\Stronger than he\\ (\\ischuroteros autou\\). Comparative of \\ischuros\\
 followed by the ablative. \\Come upon him and overcome him\\
 (\\epelthn niksi auton\\). Second aorist active participle of
 \\eperchomai\\ and first aorist active subjunctive of \\nika\\. Aorist
 tense here because a single onset while in verse
 # 22
 the guarding (\\phulassi\\, present active subjunctive) is
 continuous. \\His whole armour\\ (\\tn panoplian autou\\). An old and
 common word for all the soldier's outfit (shield, sword, lance,
 helmet, greaves, breastplate). Tyndale renders it "his harness."
 In the N.T. only here and
 # Eph 6:11,13
 where the items are given. \\Wherein he trusted\\ (\\eph' hi\\
 \\epepoithei\\). Second past perfect active of \\peith\\, to persuade.
 The second perfect \\pepoitha\\ is intransitive, to trust. Old and
 common verb. He trusted his weapons which had been so
 efficacious. \\His spoils\\ (\\ta skula autou\\). It is not clear to what
 this figure refers. Strong as Satan is Jesus is stronger and wins
 victories over him as he was doing then. In
 # Col 2:15
 Christ is pictured as triumphing openly over the powers of evil
 by the Cross.

02284
 \\He that is not with me\\ (\\ho m n met' emou\\). This verse is just
 like
 # Mt 12:30

02285
 \\And finding none\\ (\\kai m heuriskon\\). Here
 # Mt 12:43
 has \\kai ouch heuriskei\\ (present active indicative instead of
 present active participle).
 # Lu 11:24-26
 is almost verbatim like
 # Mt 12:43-45
 which see. Instead of just "taketh" (\\paralambanei\\) in verse
 # 26
 Matthew has "taketh with himself" (\\paralambanei meth' heautou\\).
 And Luke omits: "Even so shall it be also unto this evil
 generation" of
 # Mt 12:45
 \\Than the first\\ (\\tn prtn\\). Ablative case after the comparative
 \\cheirona\\. The seven demons brought back remind one of the seven
 that afflicted Mary Magdalene
 # Lu 8:2

02286
02287
02288
 \\As he said these things\\ (\\en ti legein auton\\). Luke's common
 idiom, \\en\\ with articular infinitive. Verses
 # 27,28
 are peculiar to Luke. His Gospel in a special sense is the Gospel
 of Woman. This woman "speaks well, but womanly" (Bengel). Her
 beatitude (\\makaria\\) reminds us of Elisabeth's words
 # Lu 1:42
 \\eulogmen\\). She is fulfilling Mary's own prophecy in
 # 1:48
 (\\makariousin me\\, shall call me happy).

02289
 \\But he said\\ (\\autos de eipen\\). Jesus in contrast turns attention
 to others and gives them a beatitude (\\makarioi\\). "The originality
 of Christ's reply guarantees its historical character. Such a
 comment is beyond the reach of an inventor" (Plummer).

02290
 \\Were gathering together unto him\\ (\\epathroizomenn\\). Genitive
 absolute present middle participle of \\epathroiz\\, a rare verb,
 Plutarch and here only in the N.T., from \\epi\\ and \\athroiz\\ (a
 common enough verb). It means to throng together (\\athroos\\, in
 throngs). Vivid picture of the crowds around Jesus. \\But the sign\\
 \\of Jonah\\ (\\ei m to smeion In\\). Luke does not give here the
 burial and resurrection of Jesus of which Jonah's experience in
 the big fish was a type
 # Mt 12:39
 but that is really implied (Plummer argues) by the use here of
 "shall be given" (\\dothsetai\\) and "shall be" (\\estai\\), for the
 resurrection of Jesus is still future. The preaching of Jesus
 ought to have been sign enough as in the case of Jonah, but the
 resurrection will be given. Luke's report is much briefer and
 omits what is in
 # Mt 12:41

02291
02292
 \\With the men of this generation\\ (\\meta tn andrn ts genes\\
 \\tauts\\). Here
 # Mt 12:42
 has simply "with this generation," which see.

02293
 \\At the preaching of Jonah\\ (\\eis to krugma Ina\\). Note this use of
 \\eis\\ as in
 # Mt 10:41; 12:41
 Luke inserts the words about the Queen of the South
 # 31
 in between the discussion of Jonah (verses
 # 29, 32
 Both \\Solomnos\\
 # 31
 and \\In\\ (verse
 # 32
 are in the ablative case after the comparative \\pleion\\ (more,
 \\something more\\).

02294
 \\In a cellar\\ (\\eis kruptn\\). A crypt (same word) or hidden place
 from \\krupt\\, to hide. Late and rare word and here only in the
 N.T. These other words (lamp, \\luchnon\\, bushel, \\modion\\, stand,
 \\luchnian\\) have all been discussed previously
 # Mt 5:15
 # Lu 11:33
 is like
 # Mt 6:22
 which see for details.

02295
02296
 \\Whether not\\ (\\m\\). This use of \\m\\ in an indirect question is good
 Greek (Robertson, _Grammar_, p. 1045). It is a pitiful situation
 if the very light is darkness. This happens when the eye of the
 soul is too diseased to see the light of Christ.

02297
 \\With its bright shining\\ (\\ti astrapi\\). Instrumental case, as if
 by a flash of lightning the light is revealed in him.
 See note on "Lu 10:18"

02298
 \\Now as he spake\\ (\\en de ti lalsai\\). Luke's common idiom, \\en\\ with
 the articular infinitive (aorist active infinitive) but it does
 not mean "after he had spoken" as Plummer argues, but simply "in
 the speaking," no time in the aorist infinitive. See
 # 3:21
 for similar use of aorist infinitive with \\en\\. \\Asketh\\ (\\erti\\).
 Present active indicative, dramatic present. Request, not
 question. \\To dine\\ (\\hops aristsi\\). Note \\hops\\ rather than the
 common \\hina\\. Aorist active subjunctive rather than present, for a
 single meal. The verb is from \\ariston\\ (breakfast). See
 distinction between \\ariston\\ and \\deipnon\\ (dinner or supper) in
 # Lu 14:12
 It is the morning meal (breakfast or lunch) after the return from
 morning prayers in the synagogue
 # Mt 22:4
 not the very early meal called \\akratisma\\. The verb is, however,
 used for the early meal on the seashore in
 # Joh 21:12,15
 \\With him\\ (\\par' auti\\). By his side. \\Sat down to meat\\ (\\anepesen\\).
 Second aorist active indicative of \\anapipt\\, old verb, to
 recline, to fall back on the sofa or lounge. No word here for "to
 meat."

02299
 \\That he had not first washed before dinner\\ (\\hoti ou prton\\
 \\ebaptisth pro tou aristou\\). The verb is first aorist passive
 indicative of \\baptiz\\, to dip or to immerse. Here it is applied
 to the hands. It was the Jewish custom to dip the hands in water
 before eating and often between courses for ceremonial
 purification. In Galilee the Pharisees and scribes had sharply
 criticized the disciples for eating with unwashed hands
 # Mr 7:1-23; Mt 15:1-20
 when Jesus had defended their liberty and had opposed making a
 necessity of such a custom (tradition) in opposition to the
 command of God. Apparently Jesus on this occasion had himself
 reclined at the breakfast (not dinner) without this ceremonial
 dipping of the hands in water. The Greek has "first before"
 (\\prton pro\\), a tautology not preserved in the translation.
