02350
 \\Be girded about\\ (\\estsan periezsmenai\\). Periphrastic perfect
 passive imperative third plural of the verb \\periznnumi\\ or
 \\periznnu\\ (later form), an old verb, to gird around, to fasten
 the garments with a girdle. The long garments of the orientals
 made speed difficult. It was important to use the girdle before
 starting. Cf.
 # 17:8; Ac 12:8
 \\Burning\\ (\\kaiomenoi\\). Periphrastic present middle imperative,
 already burning and continuously burning. The same point of the
 Parable of the Ten Virgins
 # Mt 25:1-13
 is found here in condensed form. This verse introduces the
 parable of the waiting servants
 # Lu 12:35-40

02351
 \\When he shall return from the marriage feast\\ (\\pote analusi ek\\
 \\tn gamn\\). The interrogative conjunction \\pote\\ and the
 deliberative aorist subjunctive retained in the indirect
 question. The verb \\analu\\, very common Greek verb, but only twice
 in the N.T. (here and
 # Php 1:23
 The figure is breaking up a camp or loosening the mooring of a
 ship, to depart. Perhaps here the figure is from the standpoint
 of the wedding feast (plural as used of a single wedding feast in
 # Lu 14:8
 departing from there.
 See note on "Mt 22:2"
 \\When he cometh and knocketh\\ (\\elthontos kai krousantos\\). Genitive
 absolute of the aorist active participle without \\autou\\ and in
 spite of \\autoi\\ (dative) being used after \\anoixsin\\ (first aorist
 active subjunctive of \\anoig\\).

02352
 \\He shall gird himself\\ (\\perizsetai\\). Direct future middle. Jesus
 did this
 # Joh 13:4
 not out of gratitude, but to give the apostles an object lesson
 in humility. See the usual course in
 # Lu 17:7-10
 with also the direct middle (verse
 # 8
 of \\perisnnu\\.

02353
 \\And if\\ (\\k'an = kai + ean\\). Repeated. \\Elthi\\ and \\heuri\\, both
 second aorist subjunctive with \\ean\\, condition of the third class,
 undetermined, but with prospect of being determined. \\Blessed\\
 (\\makarioi\\). Beatitude here as in verse
 # 37

02354
 \\The thief\\ (\\ho klepts\\). The change here almost makes a new
 parable to illustrate the other, the parable of the housebreaking
 (verses
 # 39,40
 to illustrate the parable of the waiting servants
 # 35-38
 This same language appears in
 # Mt 24:43
 "The Master returning from a wedding is replaced by a thief whose
 study it is to come to the house he means to plunder at an
 unexpected time" (Bruce). The parallel in
 # Mt 24:43-51
 with
 # Lu 12:39-46
 does not have the interruption by Peter. \\He would have watched\\
 (\\egrgorsen an\\). Apodosis of second-class condition, determined
 as unfulfilled, made plain by use of \\an\\ with aorist indicative
 which is not repeated with \\ouk aphken\\ (first aorist active
 indicative of \\aphimi\\, \\k\\ aorist), though it is sometimes repeated
 # Mt 24:43

02355
 \\Be ye\\ (\\ginesthe\\). Present middle imperative, keep on becoming.
 \\Cometh\\ (\\erchetai\\). Futuristic present indicative. See
 # Mt 24:43-51
 for details in the comparison with Luke.

02356
 \\Peter said\\ (\\Eipen de ho Petros\\). This whole paragraph from verse
 # 22-40
 had been addressed directly to the disciples. Hence it is not
 surprising to find Peter putting in a question. This incident
 confirms also the impression that Luke is giving actual
 historical data in the environment of these discourses. He is
 certain that the Twelve are meant, but he desires to know if
 others are included, for he had spoken to the multitude in verses
 # 13-21
 Recall
 # Mr 13:37
 This interruption is somewhat like that on the Mount of
 Transfiguration
 # Lu 9:33
 and is characteristic of Peter. Was it the magnificent promise in
 verse
 # 37
 that stirred Peter's impulsiveness? It is certainly more than a
 literary device of Luke. Peter's question draws out a parabolic
 reply by Jesus
 # 42-48

02357
 \\Who then\\ (\\tis ara\\). Jesus introduces this parable of the wise
 steward
 # 42-48
 by a rhetorical question that answers itself. Peter is this wise
 steward, each of the Twelve is, anyone is who acts thus. \\The\\
 \\faithful and wise steward\\ (\\ho pistos oikonomos ho phronimos\\). The
 faithful steward, the wise one. A steward is house manager
 (\\oikos, nem\\, to manage). Each man is a steward in his own
 responsibilities. \\Household\\ (\\therapeias\\). Literally, service from
 \\therapeu\\. medical service as in
 # Lu 9:11
 by metonymy household (a body of those domestics who serve).
 \\Their portion of food\\ (\\to sitometrion\\). Late word from
 \\sitometre\\
 # Ge 47:12
 for the Attic \\ton siton metre\\, to measure the food, the rations.
 Here only in the N.T. or anywhere else till Deissmann (_Bible
 Studies_, p. 158) found it in an Egyptian papyrus and then an
 inscription in Lycia (_Light from the Ancient East_, p. 104).

02358
02359
 \\Over all\\ (\\epi psin\\). See
 # Mt 24-47
 for \\epi\\ with locative in this sense. Usually with genitive as in
 verse
 # 42
 and sometimes with accusative as in verse
 # 14

02360
 \\Shall say\\ (\\eipi\\). Second aorist subjunctive, with \\ean\\, condition
 of the third class, undetermined, but with prospect of being
 determined. \\Delayeth\\ (\\chronizei\\). From \\chronos\\, time, spends
 time, lingers. \\Shall begin\\ (\\arxtai\\). First aorist middle
 subjunctive with \\ean\\ and the same condition as \\eipi\\, above. \\The\\
 \\menservants\\ (\\tous paidas\\) \\and the maidservants\\ (\\kai tas\\
 \\paidiskas\\). \\Paidisk\\ is a diminutive of \\pais\\ for a young female
 slave and occurs in the papyri, orginally just a damsel. Here
 \\pais\\ can mean slave also though strictly just a boy.

02361
 \\Shall cut him asunder\\ (\\dichotomsei\\). An old and somewhat rare
 word from \\dichotomos\\ and that from \\dicha\\ and \\temn\\, to cut, to
 cut in two. Used literally here. In the N.T. only here and
 # Mt 24:51
 \\With the unfaithful\\ (\\meta tn apistn\\). Not here "the
 unbelieving" though that is a common meaning of \\apistos\\ (\\a\\
 privative and \\pistos\\, from \\peith\\), but the unreliable, the
 untrustworthy. Here
 # Mt 24:51
 has "with the hypocrites," the same point. The parallel with
 # Mt 24:43-51
 ends here.
 # Mt 24:51
 adds the saying about the wailing and the gnashing of teeth.
 Clearly there Luke places the parable of the wise steward in this
 context while Matthew has it in the great eschatological
 discourse. Once again we must either think that Jesus repeated
 the parable or that one of the writers has misplaced it. Luke
 alone preserves what he gives in verses
 # 47,48

02362
 \\Which knew\\ (\\ho gnous\\). Articular participle (second aorist
 active, punctiliar and timeless). The one who knows. So as to \\m\\
 \\hetoimasas  poisas\\ (does not make ready or do). \\Shall be beaten\\
 \\with many stripes\\ (\\darsetai pollas\\). Second future passive of
 \\der\\, to skin, to beat, to flay (see on
 # Mt 21:35; Mr 12:3,5
 The passive voice retains here the accusative \\pollas\\ (supply
 \\plgas\\, present in
 # Lu 10:30
 The same explanation applies to \\oligas\\ in verse
 # 48

02363
 \\To whomsoever much is given\\ (\\panti de hi edoth polu\\). Here is
 inverse attraction from \\hoi\\ to \\panti\\ (Robertson, _Grammar_, pp.
 767f.). Note \\par' autou\\ (from him) without any regard to \\panti\\.
 \\They commit\\ (\\parethento\\). Second aorist middle indicative,
 timeless or gnomic aorist. Note the impersonal plural after the
 passive voice just before.

02364
 \\I came to cast fire\\ (\\Pur lthon balein\\). Suddenly Jesus lets the
 volcano in his own heart burst forth. The fire was already
 burning. "Christ came to set the world on fire, and the
 conflagration had already begun" (Plummer). The very passion in
 Christ's heart would set his friends on fire and his foes in
 opposition as we have just seen
 # Lu 11:53
 It is like the saying of Jesus that he came to bring not peace,
 but a sword, to bring cleavage among men
 # Mt 10:34-36
 \\And what will I, if it is already kindled?\\ (\\kai ti thel ei d\\
 \\anphth;\\). It is not clear what this passage means. Probably \\ti\\
 is be taken in the sense of "how" (\\ps\\). How I wish. Then \\ei\\ can
 be taken as equal to \\hoti\\. How I wish that it were already
 kindled. \\Anphth\\ is first aorist passive of \\anapt\\, to set fire
 to, to kindle, to make blaze. Probably Luke means the
 conflagration to come by his death on the Cross for he changes
 the figure and refers to that more plainly.

02365
 \\I have a baptism\\ (\\baptisma de ech\\). Once again Jesus will call
 his baptism the baptism of blood and will challenge James and
 John to it
 # Mr 10:32; Mt 20:22
 So here. "Having used the metaphor of fire, Christ now uses the
 metaphor of water. The one sets forth the result of his coming as
 it affects the world, the other as it affects himself. The world
 is lit up with flames and Christ is bathed in blood" (Plummer).
 \\And how I am straitened\\ (\\kai ps sunechomai\\). See this same vivid
 verb \\sunechomai\\ in
 # Lu 8:37; Ac 18:5; Php 1:23
 where Paul uses it of his desire for death just as Jesus does
 here. The urge of the Cross is upon Jesus at the moment of these
 words. We catch a glimpse of the tremendous passion in his soul
 that drove him on. \\Till it be accomplished\\ (\\hes hotou\\
 \\telesthi\\). First aorist passive subjunctive of \\tele\\ with \\hes\\
 \\hotou\\ (until which time), the common construction for the future
 with this conjunction.

02366
 \\But rather division\\ (\\all'  diamerismon\\). Peace at any price is
 not the purpose of Christ. It is a pity for family jars to come,
 but loyalty to Christ counts more than all else. These ringing
 words
 # Lu 12:51-53
 occur in
 # Mt 10:34-36
 in the address to the Twelve for the Galilean tour. See
 discussion of details there. These family feuds are inevitable
 where only part cleave to Christ. In Matthew we have \\kata\\ with
 the genitive whereas in Luke it is \\epi\\ with the dative (and
 accusative once).

02367
02368
02369
 \\To the multitudes also\\ (\\kai tois ochlois\\). After the strong and
 stirring words just before with flash and force Jesus turns
 finally in this series of discourses to the multitudes again as
 in verse
 # 15
 There are similar sayings to these verses
 # 54-59
 in
 # Mt 16:1; 5:25
 There is a good deal of difference in phraseology whether that is
 due to difference of source or different use of the same source
 (Q or Logia) we do not know. Not all the old MSS. give
 # Mt 16:2,3
 In Matthew the Pharisees and Sadducees were asking for a sign
 from heaven as they often did. These signs of the weather, "a
 shower" (\\ombros\\,
 # Lu 12:54
 due to clouds in the west, "a hot wave" (\\kausn\\, verse 55) due to
 a south wind (\\noton\\) blowing, "fair weather" (\\eudia\\,
 # Mt 16:2
 when the sky is red, are appealed to today. They have a more or
 less general application due to atmospheric and climatic
 conditions.

02370
02371
 \\To interpret this time\\ (\\ton kairon touton dokimazein\\). To test
 \\dokimazein\\ as spiritual chemists. No wonder that Jesus here calls
 them "hypocrites" because of their blindness when looking at and
 hearing him. So it is today with those who are willfully blind to
 the steps of God among men. This ignorance of the signs of the
 times is colossal.

02372
 \\Even of yourselves\\ (\\kai aph' heautn\\). Without the presence and
 teaching of Jesus they had light enough to tell what is right (\\to\\
 \\dikaion\\) and so without excuse as Paul argued in
 # Ro 1-3

02373
 \\Give diligence to be quit of him\\ (\\dos ergasian apllachthai ap'\\
 \\autou\\). Second aorist active imperative \\dos\\ from \\didmi\\.
 \\Apllachthai\\, perfect passive infinitive of \\apallass\\ an old verb
 common, but only twice in the N.T. (here and
 # Ac 19:12
 Used here in a legal sense and the tense emphasizes a state of
 completion, to be rid of him for good. \\Hale thee\\ (\\katasuri\\).
 Drag down forcibly, old verb, only here in the N.T. \\To the\\
 \\officer\\ (\\ti praktori\\). The doer, the proctor, the exactor of
 fines, the executor of punishment. Old word, only here in the
 N.T.

02374
 \\Till thou have paid\\ (\\hes apodis\\). Second aorist active
 subjunctive of \\apodidmi\\, to pay back in full. \\The last mite\\ (\\to\\
 \\eschaton lepton\\). From \\lep\\, to peel off the bark. Very small
 brass coin, one-eighth of an ounce. In the N.T. only here and
 # Lu 21:2; Mr 12:42
 (the poor widow's mite) which see.

02375
 \\At that very season\\ (\\en auti ti kairi\\). Luke's frequent idiom,
 "at the season itself." Apparently in close connexion with the
 preceding discourses. Probably "were present" (\\parsan\\, imperfect
 of \\pareimi\\) means "came," "stepped to his side," as often
 # Mt 26:50; Ac 12:20; Joh 11:28
 These people had a piece of news for Jesus. \\Whose blood Pilate\\
 \\had mingled with their sacrifices\\ (\\hn to haima Peilatos emixen\\
 \\meta tn thusin autn\\). The verb \\emixen\\ is first aorist active
 (not past perfect) of \\mignumi\\, a common verb. The incident is
 recorded nowhere else, but is in entire harmony with Pilate's
 record for outrages. These Galileans at a feast in Jerusalem may
 have been involved in some insurrection against the Roman
 government, the leaders of whom Pilate had slain right in the
 temple courts where the sacrifices were going on. Jesus comments
 on the incident, but not as the reporters had expected. Instead
 of denunciation of Pilate he turned it into a parable for their
 own conduct in the uncertainty of life.

02376
 \\Sinners above all\\ (\\hamartloi para pantas\\). \\Para\\ means "beside,"
 placed beside all the Galileans, and so beyond or above (with the
 accusative). \\Have suffered\\ (\\peponthasin\\). Second perfect active
 indicative third plural from \\pasch\\, common verb, to experience,
 suffer. The tense notes that it is "an irrevocable fact" (Bruce).

02377
 \\Except ye repent\\ (\\ean m metanote\\). Present active subjunctive
 of \\metanoe\\, to change mind and conduct, linear action, keep on
 changing. Condition of third class, undetermined, but with
 prospect of determination. \\Ye shall perish\\ (\\apoleisthe\\). Future
 middle indicative of \\apollumi\\ and intransitive. Common verb.

02378
 \\The tower in Siloam\\ (\\ho purgos en Silam\\). Few sites have been
 more clearly located than this. Jesus mentions this accident
 (only in Luke) of his own accord to illustrate still further the
 responsibility of his hearers. Jesus makes use of public events
 in both these incidents to teach spiritual lessons. He gives the
 "moral" to the massacre of the Galilean pilgrims and the "moral"
 of the catastrophe at Siloam. \\Offenders\\ (\\opheiletai\\). Literally,
 \\debtors\\, not sinners as in verse
 # 2
 and as the Authorized Version renders here. See
 # 7:41; 11:4; Mt 6:12; 18:24-34

02379
 \\Except ye repent\\ (\\ean m metanoste\\). First aorist active
 subjunctive, immediate repentance in contrast to continued
 repentance, \\metanote\\ in verse
 # 3
 though Westcott and Hort put \\metanote\\ in the margin here. The
 interpretation of accidents is a difficult matter, but the moral
 pointed out by Jesus is obvious.

02380
 \\Planted\\ (\\pephuteumenn\\). Perfect passive participle of \\phuteu\\,
 to plant, an old verb, from \\phuton\\, a plant, and that from \\phu\\,
 to grow. But this participle with \\eichen\\ (imperfect active of
 \\ech\\) does not make a periphrastic past perfect like our English
 "had planted." It means rather, he had a fig tree, one already
 planted in his vineyard.

02381
 \\The vinedresser\\ (\\ton ampelourgon\\). Old word, but here only in the
 N.T., from \\ampelos\\, vine, and \\ergon\\, work. \\These three years I\\
 \\come\\ (\\tria et aph' hou erchomai\\). Literally, "three years since
 (from which time) I come." These three years, of course, have
 nothing to do with the three years of Christ's public ministry.
 The three years are counted from the time when the fig tree would
 normally be expected to bear, not from the time of planting. The
 Jewish nation is meant by this parable of the barren fig tree. In
 the withering of the barren fig tree later at Jerusalem we see
 parable changed to object lesson or fact
 # Mr 11:12-14; Mt 21:18
 \\Cut it down\\ (\\ekkopson\\). "Cut it out," the Greek has it, out of
 the vineyard, perfective use of \\ek\\ with the effective aorist
 active imperative of \\kopt\\, where we prefer "down." \\Why?\\ (\\hina\\
 \\ti\\). Ellipsis here of \\gentai\\ of which \\ti\\ is subject (Robertson,
 _Grammar_, pp. 739,916). \\Also\\ (\\kai\\). Besides bearing no fruit.
 \\Doth cumber the ground\\ (\\tn gn katargei\\). Makes the ground
 completely idle, of no use (\\kata, arge\\, from \\argos\\, \\a\\
 privative and \\ergon\\, work). Late verb, here only in the N.T.
 except in Paul's Epistles.

02382
 \\Till I shall dig\\ (\\hes hotou skaps\\). First aorist active
 subjunctive like \\bal\\ (second aorist active subjunctive of
 \\ball\\), both common verbs. \\Dung it\\ (\\bal kopria\\). Cast dung
 around it, manure it. \\Kopria\\, late word, here alone in the N.T.

02383
 \\And if it bear fruit thenceforth\\ (\\k'an men poisi karpon eis to\\
 \\mellon\\). Aposiopesis, sudden breaking off for effect (Robertson,
 _Grammar_, p. 1203). See it also in
 # Mr 11:32; Ac 23:9
 Trench (_Parables_) tells a story like this of intercession for
 the fig tree for one year more which is widely current among the
 Arabs today who say that it will certainly bear fruit this time.

02384
 \\He was teaching\\ (\\n didaskn\\). Periphrastic imperfect active.

02385
 \\A spirit of infirmity\\ (\\pneuma astheneias\\). A spirit that caused
 the weakness (\\astheneias\\, lack of strength) like a spirit of
 bondage
 # Ro 8:15
 genitive case. \\She was bowed together\\ (\\n sunkuptousa\\).
 Periphrastic imperfect active of \\sunkupt\\, old verb, here only in
 the N.T., to bend together, medical word for curvature of the
 spine. \\And could in no wise lift herself up\\ (\\kai m dunamen\\
 \\anakupsai eis to panteles\\). Negative form of the previous
 statement. \\Anakupsai\\, first aorist active infinitive of \\anakupt\\
 (\\ana, kupt\\, same verb above compounded with \\sun\\). Unable to bend
 herself up or back at all (\\eis to panteles\\, wholly as in
 # Heb 7:25
 only other passage in the N.T. where it occurs). The poor old
 woman had to come in all bent over.

02386
 \\He called her\\ (\\prosephnsen\\). To come to him (\\pros\\). \\Thou art\\
 \\loosed\\ (\\apolelusai\\). Perfect passive indicative of \\apolu\\, common
 verb, loosed to stay free. Only N.T. example of use about
 disease.

02387
 \\He laid his hands upon her\\ (\\epethken auti tas cheiras\\). First
 aorist active indicative of \\epitithmi\\. As the Great Physician
 with gentle kindness. \\She was made straight\\ (\\anrthth\\). First
 aorist (effective) passive indicative of \\anortho\\, old verb, but
 only three times in the N.T.
 # Lu 13:13; Heb 12:12; Ac 15:16
 to make straight again. Here it has the literal sense of making
 straight the old woman's crooked back. \\She glorified God\\
 (\\edoxazen ton theon\\). Imperfect active. Began it (inchoative) and
 kept it up.

02388
 \\Answered\\ (\\apokritheis\\). First aorist passive participle of
 \\apokrinomai\\. No one had spoken to him, but he felt his importance
 as the ruler of the synagogue and was indignant (\\aganaktn\\, from
 \\agan\\ and \\achomai\\, to feel much pain). His words have a ludicrous
 sound as if all the people had to do to get their crooked backs
 straightened out was to come round to his synagogue during the
 week. He forgot that this poor old woman had been coming for
 eighteen years with no result. He was angry with Jesus, but he
 spoke to the multitude (\\ti ochli\\). \\Ought\\ (\\dei\\). Really, must,
 necessary, a direct hit at Jesus who had "worked" on the sabbath
 in healing this old woman. \\And not\\ (\\kai m\\). Instead of \\kai ou\\,
 because in the imperative clause.

02389
 \\The Lord answered him\\ (\\apekrith de auti ho Kurios\\). Note use of
 "the Lord" of Jesus again in Luke's narrative. Jesus answered the
 ruler of the synagogue who had spoken to the crowd, but about
 Jesus. It was a crushing and overwhelming reply. \\Hypocrites\\
 (\\hupokritai\\). This pretentious faultfinder and all who agree with
 him. \\Each of you\\ (\\hekastos humn\\). An _argumentum ad hominen_.
 These very critics of Jesus cared too much for an ox or an ass to
 leave it all the sabbath without water. \\Stall\\ (\\phatns\\). Old
 word, in the N.T. only here and
 # Lu 2:7,12,16
 the manger where the infant Jesus was placed. \\To watering\\
 (\\potizei\\). Old verb, causative, to give to drink.

02390
 \\Daughter of Abraham\\ (\\thugatera Abraam\\). Triple argument, human
 being and not an ox or ass, woman, daughter of Abraham (Jewess),
 besides being old and ill. \\Ought not\\ (\\ouk edei\\). Imperfect
 active. Of necessity. Jesus simply had to heal her even if on the
 sabbath. \\Whom Stan bound\\ (\\hn edsen ho Satanas\\). Definite
 statement that her disease was due to Satan.

02391
 \\Were put to shame\\ (\\katischunonto\\). Imperfect passive of
 \\kataischun\\, old verb, to make ashamed, make one feel ashamed.
 Passive here, to blush with shame at their predicament. \\Rejoiced\\
 (\\echairen\\). Imperfect active. Sharp contrast in the emotions of
 the two groups. \\Were done\\ (\\ginomenois\\). Present middle
 participle, were continually being done.

02392
 \\He said therefore\\ (\\elegen oun\\). It is not clear to what to refer
 "therefore," whether to the case of the woman in verse
 # 11
 the enthusiasm of the crowd in verse
 # 17
 or to something not recorded by Luke.

02393
 \\A grain of mustard seed\\ (\\kokki sinapes\\). Either the _sinapis
 nigra_ or the _salvadora persica_, both of which have small seeds
 and grow to twelve feet at times. The Jews had a proverb: "Small
 as a mustard seed." Given by
 # Mr 4:30-32; Mt 13:31
 in the first great group of parables, but just the sort to be
 repeated. \\Cast into his own garden\\ (\\ebalen eis kpon heautou\\).
 Different from "earth" (Mark) or "field" (Matthew.)" \\Kpos\\, old
 word for garden, only here in the N.T. and
 # Joh 19:1,26; 19:41
 \\Became a tree\\ (\\egeneto eis dendron\\). Common Hebraism, very
 frequent in LXX, only in Luke in the N.T., but does appear in
 _Koin_ though rare in papyri; this use of \\eis\\ after words like
 _ginomai_. It is a translation Hebraism in Luke. \\Lodged\\
 (\\katesknsen\\). Mark and Matthew have \\katasknoin\\ infinitive of
 the same verb, to make tent (or nest).

02394
 \\Whereunto shall I liken?\\ (\\Tini homois;\\). This question alone in
 Luke here as in verse
 # 18
 But the parable is precisely like that in
 # Mt 13:33
 which see for details.

02395
02396
 \\Journeying on unto Jerusalem\\ (\\poreian poioumenos eis Ierosoluma\\).
 Making his way to Jerusalem. Note tenses here of continued
 action, and distributive use of \\kata\\ with cities and villages.
 This is the second of the journeys to Jerusalem in this later
 ministry corresponding to that in
 # Joh 11

02397
 \\Are they few that be saved?\\ (\\ei oligoi hoi szomenoi;\\). Note use
 of \\ei\\ as an interrogative which can be explained as ellipsis or
 as \\ei=\\  (Robertson, _Grammar_, p. 1024). This was an academic
 theological problem with the rabbis, the number of the elect.

02398
 \\Strive\\ (\\agnizesthe\\). Jesus makes short shrift of the question.
 He includes others (present middle plural of \\agnizomai\\, common
 verb, our agonize). Originally it was to contend for a prize in
 the games. The kindred word \\agnia\\ occurs of Christ's struggle in
 Gethsemane
 # Lu 22:44
 The narrow gate appears also in
 # Mt 7:13
 only there it is an outside gate (\\puls\\) while here it is the
 entrance to the house, "the narrow door" (\\thuras\\).

02399
 \\When once\\ (\\aph' hou an\\). Possibly to be connected without break
 with the preceding verse (so Westcott and Hort), though Bruce
 argues for two parables here, the former (verse
 # 24
 about being in earnest, while this one (verses
 # 25-30
 about not being too late. The two points are here undoubtedly. It
 is an awkward construction, \\aph' hou = apo toutou hote\\ with \\an\\
 and the aorist subjunctive (\\egerthi\\ and \\apokleisi\\). See
 Robertson, _Grammar_, p. 978. \\Hath shut to\\ (\\apokleisi\\), first
 aorist active subjunctive of \\apoklei\\, old verb, but only here in
 the N.T. Note effective aorist tense and perfective use of \\apo\\,
 slammed the door fast. \\And ye begin\\ (\\kai arxsthe\\). First aorist
 middle subjunctive of \\archomai\\ with \\aph' hou an\\ like \\egerthi\\
 and \\apokleisi\\. \\To stand\\ (\\hestanai\\). Second perfect active
 infinitive of \\histmi\\, intransitive tense \\and to knock\\ (\\kai\\
 \\krouein\\). Present active infinitive, to keep on knocking. \\Open to\\
 \\us\\ (\\anoixon hmin\\). First aorist active imperative, at once and
 urgent. \\He shall say\\ (\\erei\\). Future active of \\eipon\\ (defective
 verb). This is probably the apodosis of the \\aph' hou\\ clause.
