02300
 \\The Lord\\ (\\ho kurios\\). The Lord Jesus plainly and in the narrative
 portion of Luke. \\Now\\ (\\nun\\). Probably refers to him. You Pharisees
 do now what was formerly done. \\The platter\\ (\\tou pinakos\\). The
 dish. Old word, rendered "the charger" in
 # Mt 14:8
 Another word for "platter" (\\paropsis\\) in
 # Mt 23:25
 means "side-dish." \\But your inward part\\ (\\to de esthen humn\\).
 The part within you (Pharisees). They keep the external
 regulations, but their hearts are full of plunder (\\harpags\\, from
 \\harpaz\\, to seize) and wickedness (\\ponrias\\, from \\ponros\\,
 evil man). See
 # Mt 23:25
 for a like indictment of the Pharisees for care for the outside
 of the cup but neglect of what is on the inside. Both inside and
 outside should be clean, but the inside first.

02301
 \\Howbeit\\ (\\pln\\). See
 # Lu 6:24
 Instead of devoting so much attention to the outside. \\Those\\
 \\things which are within\\ (\\ta enonta\\). Articular neuter plural
 participle from \\eneimi\\, to be in, common verb. This precise
 phrase only here in the N.T. though in the papyri, and it is not
 clear what it means. Probably, give as alms the things within the
 dishes, that is have inward righteousness with a brotherly spirit
 and the outward becomes "clean" (\\kathara\\). Properly understood,
 this is not irony and is not Ebionism, but good Christianity
 (Plummer).

02302
02303
 \\Tithe\\ (\\apodekatoute\\). Late verb for the more common \\dekateu\\. So
 in
 # Mt 23:23
 Take a tenth off (\\apo-\\). Rue (\\pganon\\). Botanical term in late
 writers from \\pgnumi\\, to make fast because of its thick leaves.
 Here
 # Mt 23:23
 has "anise." \\Every herb\\ (\\pn lachanon\\). General term as in
 # Mr 4:32
 Matthew has "cummin." \\Pass by\\ (\\parerchesthe\\). Present middle
 indicative of \\parerchomai\\, common verb, to go by or beside.
 # Mt 23:23
 has "ye have left undone" (\\aphkate\\). Luke here has "love"
 (\\agapn\\), not in Matthew. \\Ought\\ (\\edei\\). As in Matthew. Imperfect
 of a present obligation, not lived up to just like our "ought"
 (\\owed\\, not paid). \\Pareinai\\, as in Matthew, the second aorist
 active infinitive of \\aphimi\\. to leave off. Common verb. Luke
 does not have the remark about straining out the gnat and
 swallowing the camel
 # Mt 23:34
 It is plain that the terrible exposure of the scribes and
 Pharisees in
 # Mt 23
 in the temple was simply the culmination of previous conflicts
 such as this one.

02304
 \\The chief seats in the synagogues\\ (\\tn prtokathedrian en tais\\
 \\sunaggais\\). Singular here, plural in
 # Mt 23:6
 This semi-circular bench faced the congregation.
 # Mt 23:6
 has also the chief place at feasts given by Luke also in that
 discourse
 # 20:46
 as well as in
 # 14:7
 a marked characteristic of the Pharisees.

02305
 \\The tombs which appear not\\ (\\ta mnneia ta adla\\). These hidden
 graves would give ceremonial defilement for seven days
 # Nu 19:16
 Hence they were usually whitewashed as a warning. So in
 # Mt 23:27
 the Pharisees are called "whited sepulchres." Men do not know how
 rotten they are. The word \\adlos\\ (\\a\\ privative and \\dlos\\,
 apparent or plain) occurs in the N.T. only here and
 # 1Co 14:8
 though an old and common word. \\Here men walking around\\
 (\\peripatountes\\) walk over the tombs without knowing it. These
 three woes cut to the quick and evidently made the Pharisees
 wince.

02306
 \\Thou reproachest us also\\ (\\kai hms hubrizeis\\). Because the
 lawyers (scribes) were usually Pharisees. The verb \\hubriz\\ is an
 old one and common for outrageous treatment, a positive insult
 (so
 # Lu 18:32; Mt 22:6; Ac 14;5; 1Th 2:2
 So Jesus proceeds to give the lawyers three woes as he had done
 to the Pharisees.

02307
 \\Grievous to be borne\\ (\\dusbastakta\\). A late word in LXX and
 Plutarch (\\dus\\ and \\bastaz\\). Here alone in text of Westcott and
 Hort who reject it in
 # Mt 23:4
 where we have "heavy burdens" (\\phortia barea\\). In
 # Gal 6:2
 we have \\bar\\ with a distinction drawn. Here we have \\phortizete\\
 (here only in the N.T. and
 # Mt 11:28
 for "lade," \\phortia\\ as cognate accusative and then \\phortiois\\
 (dative after \\ou prospsauete\\, touch not). It is a fierce
 indictment of scribes (lawyers) for their pettifogging
 interpretations of the written law in their oral teaching (later
 written down as _Mishna_ and then as _Gemarah_), a terrible load
 which these lawyers did not pretend to carry themselves, not even
 "with one of their fingers" to "touch" (\\prospsau\\, old verb but
 only here in the N.T.), touch with the view to remove.
 # Mt 23:4
 has \\kinsai\\, to move. A physician would understand the meaning of
 \\prospau\\ for feeling gently a sore spot or the pulse.

02308
02309
 \\Consent\\ (\\suneudokeite\\). Double compound (\\sun, eu, doke\\), to
 think well along with others, to give full approval. A late verb,
 several times in the N.T., in
 # Ac 8:1
 of Saul's consenting to and agreeing to Stephen's death. It is a
 somewhat subtle, but just, argument made here. Outwardly the
 lawyers build tombs for the prophets whom their fathers
 (forefathers) killed as if they disapproved what their fathers
 did. But in reality they neglect and oppose what the prophets
 teach just as their fathers did. So they are "witnesses"
 (\\martures\\) against themselves
 # Mt 23:31

02310
 \\The wisdom of God\\ (\\h sophia tou theou\\). In
 # Mt 23:34
 Jesus uses "I send" (\\eg apostell\\) without this phrase "the
 wisdom of God." There is no book to which it can refer. Jesus is
 the wisdom of God as Paul shows
 # 1Co 1:30
 but it is hardly likely that he so describes himself here.
 Probably he means that God in his wisdom said, but even so "Jesus
 here speaks with confident knowledge of the Divine counsels"
 (Plummer). See
 # Lu 10:22; 15:7,10
 Here the future tense occurs, "I will send" (\\apostel\\). \\Some of\\
 \\them\\ (\\ex autn\\). No "some" (\\tinas\\) in the Greek, but understood.
 They will act as their fathers did. They will kill and persecute.

02311
 \\That ... may be required\\ (\\hina ... ekztthi\\). Divinely ordered
 sequence, first aorist passive subjunctive of \\ekzte\\, a late and
 rare verb outside of LXX and N.T., requiring as a debt the blood
 of the prophets. \\Which was shed\\ (\\to ekkechumenon\\). Perfect
 passive participle of \\ekche\\ and \\ekchunn\\ (an Aeolic form
 appearing in the margin of Westcott and Hort here, \\ekchunnomenon\\,
 present passive participle). If the present passive is accepted,
 it means the blood which is perpetually shed from time to time.
 \\From the foundation of the world\\ (\\apo katabols kosmou\\). See also
 # Mt 25:34; Joh 17:24; Eph 1:4
 etc. It is a bold metaphor for the purpose of God.

02312
 \\From the blood of Abel to the blood of Zachariah\\ (\\apo haimatos\\
 \\Abel hes haimatos Zachariou\\). The blood of Abel is the first
 shed in the Old Testament
 # Ge 4:10
 that of Zacharias the last in the O.T. canon which ended with
 Chronicles
 # 2Ch 24:22
 Chronologically the murder of Uriah by Jehoiakim was later
 # Jer 26:23
 but this climax is from Genesis to II Chronicles (the last book
 in the canon).
 See note on "Mt 23:35"
  for discussion of Zachariah as "the son of Barachiah" rather
 than "the son of Jehoiada." \\Between the altar and the sanctuary\\
 (\\metaxu tou thusiastriou kai tou oikou\\). Literally, between the
 altar and the house
 # Mt 23:35
 has temple, \\naou\\).

02313
 \\Ye took away the key of knowledge\\ (\\rate tn kleida ts gnses\\).
 First aorist active indicative of \\air\\, common verb. But this is
 a flat charge of obscurantism on the part of these scribes
 (lawyers), the teachers (rabbis) of the people. They themselves
 (\\autoi\\) refused to go into the house of knowledge (beautiful
 figure) and learn. They then locked the door and hid the key to
 the house of knowledge and hindered (\\eklusate\\, effective aorist
 active) those who were trying to enter (\\tous eiserchomenous\\,
 present participle, conative action). It is the most pitiful
 picture imaginable of blind ecclesiastics trying to keep others
 as blind as they were, blind leaders of the blind, both falling
 into the pit.

02314
 \\From thence\\ (\\k'akeithen\\). Out of the Pharisee's house. What
 became of the breakfast we are not told, but the rage of both
 Pharisees and lawyers knew no bounds. \\To press upon him\\
 (\\enechein\\). An old Greek verb to hold in, to be enraged at, to
 have it in for one. It is the same verb used of the relentless
 hatred of Herodias for John the Baptist
 # Mr 6:19
 \\To provoke him to speak\\ (\\apostomatizein\\). From \\apo\\ and \\stoma\\
 (mouth). Plato uses it of repeating to a pupil for him to recite
 from memory, then to recite by heart (Plutarch). Here (alone in
 the N.T.) the verb means to ply with questions, to entice to
 answers, to catechize. \\Of many things\\ (\\peri pleionn\\).
 "Concerning more (comparative) things." They were stung to the
 quick by these woes which laid bare their hollow hypocrisy.

02315
 \\Laying wait for him\\ (\\enedreuontes auton\\). An old verb from \\en\\ and
 \\hedra\\, a seat, so to lie in ambush for one. Here only and
 # Ac 23:21
 in the N.T. Vivid picture of the anger of these rabbis who were
 treating Jesus as if he were a beast of prey. \\To catch something\\
 \\out of his mouth\\ (\\threusai to ek tou stomatos autou\\). An old
 Greek verb, though here only in the N.T., from \\thra\\ (cf.
 # Ro 11:9
 to ensnare, to catch in hunting, to hunt. These graphic words
 from the chase show the rage of the rabbis toward Jesus. Luke
 gives more details here than in
 # 20:45-47; Mt 23:1-7
 but there is no reason at all why Jesus should not have had this
 conflict at the Pharisee's breakfast before that in the temple in
 the great Tuesday debate.

02316
 \\In the meantime\\ (\\en hois\\). It is a classic idiom to start a
 sentence or even a paragraph as here with a relative, "in which
 things or circumstances," without any expressed antecedent other
 than the incidents in
 # 11:53
 In
 # 12:3
 Luke actually begins the sentence with two relatives \\anth' hn\\
 \\hosa\\ (wherefore whatsoever). \\Many thousands\\ (\\muriadn\\). Genitive
 absolute with \\episunachtheisn\\ (first aorist passive participle
 feminine plural because of \\muriadn\\), a double compound late
 verb, \\episunag\\, to gather together unto. The word "myriads" is
 probably hyperbolical as in
 # Ac 21:20
 but in the sense of ten thousand, as in
 # Ac 19:19
 it means a very large crowd apparently drawn together by the
 violent attacks of the rabbis against Jesus. \\Insomuch that they\\
 \\trode one upon another\\ (\\hste katapatein alllous\\). The
 imagination must complete the picture of this jam. \\Unto his\\
 \\disciples first of all\\ (\\pros tous mathtas autou prton\\). This
 long discourse in
 # Lu 12
 is really a series of separate talks to various groups in the
 vast crowds around Jesus. This particular talk goes through verse
 # 12
 \\Beware of\\ (\\prosechete heautois apo\\). Put your mind (\\noun\\
 understood) for yourselves (dative) and avoid (\\apo\\ with the
 ablative). \\The leaven of the Pharisees which is hypocrisy\\ (\\ts\\
 \\zums htis estin hupocrisis tn Pharisain\\). In
 # Mr 8:15
 Jesus had coupled the lesson of the Pharisees with that of Herod,
 in
 # Mt 16:6
 with that of the Sadducees also. He had long ago called the
 Pharisees hypocrites
 # Mt 6:2,5,16
 The occasion was ripe here for this crisp saying. In
 # Mt 13:33
 leaven does not have an evil sense as here, which see. See
 # Mt 23:13
 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce)
 and was a mark of sanctity to hide an evil heart.

02317
 \\Covered up\\ (\\sugkekalummenon estin\\). Periphrastic perfect passive
 indicative of \\sugkalupt\\, an old verb, but here only in the N.T.,
 to cover up on all sides and so completely. Verses
 # 2-9
 here are parallel with
 # Mt 10:26-33
 spoken to the Twelve on their tour of Galilee, illustrating again
 how often Jesus repeated his sayings unless we prefer to say that
 he never did so and that the Gospels have hopelessly jumbled them
 as to time and place. See the passage in Matthew for discussion
 of details.

02318
 \\In the inner chambers\\ (\\en tois tameiois\\). Old form \\tamieion\\, a
 store chamber
 # Lu 12:24
 secret room
 # Mt 6:6; Lu 12:3

02319
 \\Unto you my friends\\ (\\humin tois philois\\). As opposed to the
 Pharisees and lawyers in
 # 11:43,46,53
 \\Be not afraid of\\ (\\m phobthte apo\\). First aorist passive
 subjunctive with \\m\\, ingressive aorist, do not become afraid of,
 with \\apo\\ and the ablative like the Hebrew _min_ and the English
 "be afraid of," a translation Hebraism as in
 # Mt 10:28
 (Moulton, _Prolegomena_, p. 102). \\Have no more that they can do\\
 (\\m echontn perissoteron ti poisai\\). Luke often uses the
 infinitive thus with \\ech\\, a classic idiom
 # 7:40,42; 12:4,50; 14:14; Ac 4:14
 etc.).

02320
 \\Whom ye shall fear\\ (\\tina phobthte\\). First aorist passive
 subjunctive deliberative retained in the indirect question. \\Tina\\
 is the accusative, the direct object of this transitive passive
 verb (note \\apo\\ in verse
 # 4
 \\Fear him who\\ (\\phobthte ton\\). First aorist passive imperative,
 differing from the preceding form only in the accent and
 governing the accusative also. \\After he hath killed\\ (\\meta to\\
 \\apokteinai\\). Preposition \\meta\\ with the articular infinitive.
 Literally, "After the killing" (first aorist active infinitive of
 the common verb \\apoktein\\, to kill. \\Into hell\\ (\\eis tn geennan\\).
 See note on "Mt 5:22"
 Gehenna is a transliteration of _Ge-Hinnom_, Valley of Hinnon
 where the children were thrown on to the red-hot arms of Molech.
 Josiah
 # 2Ki 23:10
 abolished these abominations and then it was a place for all
 kinds of refuse which burned ceaselessly and became a symbol of
 punishment in the other world. \\This one fear\\ (\\touton phobthte\\).
 As above.

02321
 \\Is forgotten\\ (\\estin epilelsmenon\\). Periphrastic perfect passive
 indicative of \\epilanthanomai\\, common verb to forget. See
 # Mt 10:29
 for a different construction.

02322
 \\Numbered\\ (\\rithmntai\\). Perfect passive indicative. Periphrastic
 form in
 # Mt 10:30
 which see for details about sparrows, etc.

02323
 \\Everyone who shall confess me\\ (\\pas hos an homologsei en emoi\\).
 Just like
 # Mt 10:32
 except the use of \\an\\ here which adds nothing. The Hebraistic use
 of \\en\\ after \\homologe\\ both here and in Matthew is admitted by
 even Moulton (_Prolegomena_, p. 104). \\The Son of man\\ (\\ho huios\\
 \\tou anthrpou\\). Here
 # Mt 10:32
 has \\k'ag\\ (I also) as the equivalent.

02324
 \\Shall be denied\\ (\\aparnthsetai\\). First future passive of the
 compound verb \\aparneomai\\. Here
 # Mt 10:33
 has \\arnsomai\\ simply. Instead of "in the presence of the angels
 of God" (\\emprosthen tn aggeln tou theou\\)
 # Mt 10:33
 has "before my Father who is in heaven."

02325
 \\But unto him that blasphemeth against the Holy Spirit\\ (\\ti de eis\\
 \\to hagion pneuma blasphmsanti\\). This unpardonable sin is given
 by
 # Mr 3:28; Mt 12:31
 immediately after the charge that Jesus was in league with
 Beelzebub. Luke here separates it from the same charge made in
 Judea
 # 11:15-20
 As frequently said, there is no sound reason for saying that
 Jesus only spoke his memorable sayings once. Luke apparently
 finds a different environment here. Note the use of \\eis\\ here in
 the sense of "against."

02326
 \\Be not anxious\\ (\\m merimnste\\). First aorist active subjunctive
 with \\m\\ in prohibition. Do not become anxious. See a similar
 command to the Twelve on their Galilean tour
 # Mt 10:19
 and in the great discourse on the Mount of Olives at the end
 # Mr 13:11; Lu 21:14
 given twice by Luke as we see. \\How or what ye shall answer\\ (\\ps \\
 \\ti apologssthe\\). Indirect question and retaining the
 deliberative subjunctive \\apologssthe\\ and also \\eipte\\ (say).

02327
 \\What ye ought to say\\ (\\h dei eipein\\). Literally, what things it
 is necessary (\\dei\\) to say. This is no excuse for neglect in
 pulpit preparation. It is simply a word for courage in a crisis
 to play the man for Christ and to trust the issue with God
 without fear.

02328
 \\Bid my brother\\ (\\eipe ti adelphi mou\\). This volunteer from the
 crowd draws attention to the multitude (verses
 # 13-21
 He does not ask for arbitration and there is no evidence that his
 brother was willing for that. He wants a decision by Jesus
 against his brother. The law
 # De 21:17
 was two-thirds to the elder, one-third to the younger.

02329
 \\A judge or a divider\\ (\\kritn  meristn\\). Jesus repudiates the
 position of judge or arbiter in this family fuss. The language
 reminds one of
 # Ex 2:14
 Jesus is rendering unto Caesar the things of Caesar
 # Lu 20:25
 and shows that his kingdom is not of this world
 # Joh 18:36
 The word for divider or arbiter (\\merists\\) is a late word from
 \\merizomai\\ (verse
 # 13
 and occurs here only in the N.T.

02330
 \\From all covetousness\\ (\\apo pass pleonexias\\). Ablative case. From
 every kind of greedy desire for more (\\pleon\\, more, \\hexia\\, from
 \\ech\\, to have) an old word which we have robbed of its sinful
 aspects and refined to mean business thrift. \\In the abundance of\\
 \\the things which he possesseth\\ (\\en ti perisseuein tini ek tn\\
 \\huparchontn auti\\). A rather awkward Lukan idiom: "In the
 abounding (articular infinitive) to one out of the things
 belonging (articular participle) to him."

02331
 \\A parable unto them\\ (\\paraboln pros autous\\). The multitude of
 verses
 # 13,15
 A short and pungent parable suggested by the covetousness of the
 man of verse
 # 13
 \\Brought forth plentifully\\ (\\euphorsen\\). Late word from \\euphoros\\
 (bearing well), in medical writers and Josephus, here only in the
 N.T.

02332
 \\Reasoned within himself\\ (\\dielogizeto en hauti\\). Imperfect
 middle, picturing his continued cogitations over his perplexity.
 \\Where to bestow\\ (\\pou sunax\\). Future indicative deliberative,
 where I shall gather together. \\My fruits\\ (\\tous karpous mou\\). So
 it is with the rich fool: my fruits, my barns, my corn, my goods,
 just like Nabal whose very name means fool
 # 1Sa 25:11
 whether a direct reference to him or not.

02333
 \\I will pull down\\ (\\kathel\\). Future active of \\kathaire\\, an old
 verb, the usual future being \\kathairs\\. This second form from
 the second aorist \\katheilon\\ (from obsolete \\hel\\) like \\aphelei\\
 in
 # Re 22:19
 \\My barns\\ (\\mou tas apothkas\\). From \\apotithmi\\, to lay by, to
 treasure. So a granary or storehouse, an old word, six times in
 the N.T.
 # Mt 3:12; 6:26; 13:30; Lu 3:17; 12:18,24
 \\All my corn\\ (\\panta ton siton\\). Better grain (wheat, barley), not
 maize or Indian corn. \\My goods\\ (\\ta agatha mou\\). Like the English,
 my good things. So the English speak of goods (freight) train.

02334
 \\Laid up for many years\\ (\\keimena eis et polla\\). Not in D and some
 other Latin MSS. The man's apostrophe to his "soul" (\\psuch\\) is
 thoroughly Epicurean, for his soul feeds on his goods. The
 asyndeton here (take thine ease, eat, drink, be merry) shows his
 eagerness. Note difference in tenses (\\anapauou\\, keep on resting,
 \\phage\\, eat at once, \\pie\\, drink thy fill, \\euphrainou\\, keep on
 being merry), first and last presents, the other two aorists.

02335
 \\Thou foolish one\\ (\\aphrn\\). Fool, for lack of sense (\\a\\ privative
 and \\phrn\\, sense) as in
 # 11:40; 2Co 11:19
 Old word, used by Socrates in Xenophon. Nominative form as
 vocative. \\Is thy soul required of thee\\ (\\tn psuchn sou aitousin\\
 \\apo sou\\). Plural active present, not passive: "They are demanding
 thy soul from thee." The impersonal plural (aitousin) is common
 enough
 # Lu 6:38; 12:11; 16:9; 23:31
 The rabbis used "they" to avoid saying "God."

02336
 \\Not rich toward God\\ (\\m eis theon ploutn\\). The only wealth that
 matters and that lasts. Cf.
 # 16:9; Mt 6:19
 Some MSS. do not have this verse. Westcott and Hort bracket it.

02337
 \\Unto his disciples\\ (\\pros tous mathtas autou\\). So Jesus turns
 from the crowd to the disciples (verses
 # 22-40
 when Peter interrupts the discourse). From here to the end of the
 chapter Luke gives material that appears in Matthew, but not in
 one connection as here. In Matthew part of it is in the charge to
 the Twelve on their tour in Galilee, part in the eschatological
 discourse on the Mount of Olives. None of it is in Mark. Hence Q
 or the Logia seems to be the source of it. The question recurs
 again whether Jesus repeated on other occasions what is given
 here or whether Luke has here put together separate discourses as
 Matthew is held by many to have done in the Sermon on the Mount.
 We have no way of deciding these points. We can only say again
 that Jesus would naturally repeat his favourite sayings like
 other popular preachers and teachers. So
 # Lu 12:22-31
 corresponds to
 # Mt 6:25-33
 which see for detailed discussion. The parable of the rich fool
 was spoken to the crowd, but this exhortation to freedom from
 care
 # 22-31
 is to the disciples. So the language in
 # Lu 12:22
 is precisely that in
 # Mt 6:25
 See there for \\m merimnte\\ (stop being anxious) and the
 deliberative subjunctive retained in the indirect question
 (\\phagte, endussthe\\). So verse
 # 23
 here is the same in
 # Mt 6:25
 except that there it is a question with \\ouch\\ expecting the
 affirmative answer, whereas here it is given as a reason (\\gar\\,
 for) for the preceding command.

02338
02339
 \\The ravens\\ (\\tous korakas\\). Nowhere else in the N.T. The name
 includes the whole crow group of birds (rooks and jackdaws). Like
 the vultures they are scavengers.
 # Mt 6:26
 has simply "the birds" (\\ta peteina\\). \\Storechamber\\ (tameion). Not
 in
 # Mt 6:26
 Means secret chamber in
 # Lu 12:3
 \\Of how much more\\ (\\posi mllon\\).
 # Mt 6:26
 has question, \\ouch mllon\\.

02340
 \\A cubit\\ (\\pchun\\).
 # Mt 6:27
 has \\pchun hena\\ (one cubit, though \\hena\\ is sometimes merely the
 indefinite article. \\Stature\\ (\\hlikian\\) as in Matthew, which see.

02341
 \\Not able to do even that which is least\\ (\\oude elachiston\\
 \\dunasthe\\). Negative \\oude\\ in the condition of the first class.
 Elative superlative, very small. This verse not in Matthew and
 omitted in D. Verse
 # 27
 as in
 # Mt 6:28
 save that the verbs for toil and spin are plural in Matthew and
 singular here (neuter plural subject, \\ta krina\\).

02342
02343
 \\Clothe\\ (\\amphiazei\\). Late Greek verb in the _Koin_ (papyri) for
 the older form \\amphiennumi\\
 # Mt 6:30
 See Matthew for discussion of details. Matthew has "the grass of
 the field" instead of "the grass in the field" as here.

02344
 \\Seek not ye\\ (\\humeis m zteite\\). Note emphatic position of "ye"
 (\\humeis\\). Stop seeking (\\m\\ and present imperative active).
 # Mt 6:31
 has: "Do not become anxious" (\\m merimnste\\), \\m\\ and ingressive
 subjunctive occur as direct questions (What are we to eat? What
 are we to drink? What are we to put on?) whereas here they are in
 the indirect form as in verse
 # 22
 save that the problem of clothing is not here mentioned: \\Neither\\
 \\be ye of doubtful mind\\ (\\kai m meterizesthe\\). \\M\\ and present
 passive imperative (stop being anxious) of \\meteriz\\. An old verb
 from \\meteros\\ in midair, high (our meteor), to lift up on high,
 then to lift oneself up with hopes (false sometimes), to be
 buoyed up, to be tossed like a ship at sea, to be anxious, to be
 in doubt as in late writers (Polybius, Josephus). This last
 meaning is probably true here. In the LXX and Philo, but here
 only in the N.T.

02345
02346
 See
 # Mt 6:33
 for this verse. Luke does not have "first" nor "his
 righteousness" nor "all."

02347
 \\Little flock\\ (\\to mikron poimnion\\). Vocative with the article as
 used in Hebrew and often in the _Koin_ and so in the N.T. See
 both \\pater\\ and \\ho patr\\ in the vocative in
 # Lu 10:21
 See Robertson, _Grammar_, pp. 465f. \\Poimnion\\ (flock) is a
 contraction from \\poimenion\\ from \\poimn\\ (shepherd) instead of the
 usual \\poimn\\ (flock). So it is not a diminutive and \\mikron\\ is not
 superfluous, though it is pathetic. \\For it is your Father's good\\
 \\pleasure\\ (\\hoti eudoksen ho patr humn\\). First aorist active
 indicative of \\eudoke\\. Timeless aorist as in
 # Lu 3:22
 This verse has no parallel in Matthew.

02348
 \\Sell that ye have\\ (\\Plsate ta huparchonta humn\\). Not in
 Matthew. Did Jesus mean this literally and always? Luke has been
 charged with Ebionism, but Jesus does not condemn property as
 inherently sinful. "The attempt to keep the letter of the rule
 here given
 # Ac 2:44,45
 had disastrous effects on the church of Jerusalem, which speedily
 became a church of paupers, constantly in need of alms
 # Ro 15:25,26; 1Co 16:3; 2Co 8:4; 9:1
 " (Plummer). \\Purses which wax not old\\ (\\ballantia m palaioumena\\).
 So already \\ballantion\\ in
 # Lu 10:4
 Late verb \\palaio\\ from \\palaios\\, old, to make old, declare old as
 in
 # Heb 8:13
 is passive to become old as here and
 # Heb 1:11
 \\That faileth not\\ (\\anekleipton\\). Verbal from \\a\\ privative and
 \\ekleip\\, to fail. Late word in Diodorus and Plutarch. Only here
 in the N.T. or LXX, but in papyri. "I prefer to believe that even
 Luke sees in the words not a mechanical rule, but a law for the
 spirit" (Bruce). \\Draweth near\\ (\\eggizei\\). Instead of
 # Mt 6:19
 "dig through and steal." \\Destroyeth\\ (\\diaphtheirei\\). Instead of
 "doth consume" in
 # Mt 6:19

02349
 \\Will be\\ (\\estai\\). Last word in the sentence in Luke. Otherwise
 like
 # Mt 6:21
 See
 # 1Co 7:32-34
 for similar principle.
