02650
02651
 \\God forbid\\ (\\m genoito\\). Optative of wish about the future with
 \\m\\. Literally, \\may it not happen\\. No word "God" in the Greek.
 This was the pious protest of the defeated members of the
 Sanhedrin who began to see the turn of the parable against
 themselves.

02652
 \\He looked upon them\\ (\\emblepsas autois\\). Not in Mark and Matthew.
 First aorist active participle of \\emblep\\, to look on. It was a
 piercing glance. The scripture quoted is from
 # Ps 118:22
 and is in
 # Mr 11:10; Mt 21:42
 which see for the inverted attraction of the case \\lithon\\ (stone)
 to that of the relative \\hon\\ (which).

02653
 \\Shall be broken to pieces\\ (\\sunthlasthsetai\\). Future passive
 indicative of \\sunthla\\, a rather late compound, only here in the
 N.T. unless
 # Mt 21:44
 is genuine. It means to shatter. \\Will scatter him as dust\\
 (\\likmsei\\). From \\likma\\, an old verb to winnow and then to grind
 to powder. Only here in the N.T. unless in
 # Mt 21:44
 is genuine, which see.

02654
 \\To lay hands on him\\ (\\epibalein ep' auton tas cheiras\\). Second
 aorist active infinitive of \\epiball\\, an old verb and either
 transitively as here or intransitively as in
 # Mr 4:37
 Vivid picture here where
 # Mr 12:12; Mt 21:46
 has "to seize" (\\kratsai\\). \\In that very hour\\ (\\en auti ti\\
 \\hri\\). Luke's favourite idiom, in the hour itself. Not in Mark
 or Matthew and shows that the Sanhedrin were angry enough to
 force the climax then. \\And they feared\\ (\\kai ephobthsan\\).
 Adversative use of \\kai\\ = but they feared. Hence they refrained.
 \\For they perceived\\ (\\egnsan gar\\). The reason for their rage.
 Second aorist active indicative of \\ginsk\\. \\Against them\\ (\\pros\\
 \\autous\\). As in
 # Mr 12:12
 The cap fitted them and they saw it.

02655
 \\They watched him\\ (\\paratrsantes\\). First aorist active participle
 of \\paratre\\, a common Greek verb to watch on the side or
 insidiously or with evil intent as in
 # Lu 6:7
 (\\paretrounto\\) of the scribes and Pharisees.
 See note on "Mr 3:2"
 There is no "him" in the Greek. They were watching their chance.
 \\Spies\\ (\\enkathetous\\). An old verbal adjective from \\enkathimi\\, to
 send down in or secretly. It means liers in wait who are suborned
 to spy out, one who is hired to trap one by crafty words. Only
 here in the N.T. \\Feigned themselves\\ (\\hupokrinomenous heautous\\).
 Hypocritically professing to be "righteous" (\\dikaious\\). "They
 posed as scrupulous persons with a difficulty of conscience"
 (Plummer). \\That they might take hold of his speech\\ (\\hina\\
 \\epilabntai autou logou\\). Second aorist middle of \\epilamban\\, an
 old verb for seizing hold with the hands and uses as here the
 genitive case. These spies are for the purpose of (\\hina\\) catching
 hold of the talk of Jesus if they can get a grip anywhere. This
 is their direct purpose and the ultimate purpose or result is
 also stated, "so as to deliver him up" (\\hste paradounai auton\\).
 Second aorist active infinitive of \\paradidmi\\, to hand over, to
 give from one's side to another. The trap is all set now and
 ready to be sprung by these "spies." \\Of the governor\\ (\\tou\\
 \\hgemonos\\). The Sanhedrin knew that Pilate would have to condemn
 Jesus if he were put to death. So then all their plans focus on
 this point as the goal. Luke alone mentions this item here.

02656
 \\Rightly\\ (\\orths\\). Matthew
 # Mt 22:16
 notes that these "spies" were "disciples" (students) of the
 Pharisees and Mark
 # Mr 12:13
 adds that the Herodians are also involved in the plot. These
 bright theologues are full of palaver and flattery and openly
 endorse the teaching of Jesus as part of their scheme. \\Acceptest\\
 \\not the person of any\\ (\\ou lambaneis prospon\\). Dost not take the
 face (or personal appearance) as the test. It is a Hebraism from
 which the word \\prospolempsia\\
 # Jas 2:1
 comes. Originally it meant to lift the face, to lift the
 countenance, to regard the face, to accept the face value. See
 # Mr 12:13-17; Mt 22:15-22
 for discussion of details here. They both have \\blepeis\\ here.

02657
 \\Tribute\\ (\\phoron\\). Old word for the annual tax on land, houses,
 etc. Mark and Matthew have \\knson\\, which see for this Latin word
 in Greek letters. The picture on the coin may have been that of
 Tiberius.

02658
 \\Perceived\\ (\\katanosas\\). From \\katanoe\\, to put the mind down on.
 Mark has \\eids\\, "knowing," and Matthew \\gnous\\, coming to know or
 grasping (second aorist active participle of \\ginsk\\).
 \\Craftiness\\ (\\panourgian\\). Old word for doing any deed. Matthew has
 "wickedness" (\\ponrian\\) and Mark "hypocrisy" (\\hupokrisin\\).
 Unscrupulous they certainly were. They would stoop to any trick
 and go the limit.

02659
02660
02661
 \\They were not able\\ (\\ouk ischusan\\). They did not have strength. An
 old verb \\ischu\\ from \\ischus\\ (strength). They failed "to take hold
 (cf. verse
 # 20
 of the saying before the people." These "crack" students had made
 an ignominious failure and were not able to make a case for the
 surrender of Jesus to Pilate. He had slipped through their net
 with the utmost ease. \\Held their peace\\ (\\esigsan\\). Ingressive
 aorist active of \\siga\\. They became silent as they went back with
 the "dry grins."

02662
 \\There is no resurrection\\ (\\anastasin m einai\\). Accusative and
 infinitive with negative \\m\\ in indirect assertion. The Sadducees
 rally after the complete discomfiture of the Pharisees and
 Herodians. They had a stock conundrum with which they had often
 gotten a laugh on the Pharisees. So they volunteer to try it on
 Jesus. For discussion of details here
 See note on "Mt 22:23"
 ... through verse 33
 See note on "Mr 12:18"
 ... through verse 27
 Only a few striking items remain for Luke.

02663
02664
02665
02666
02667
02668
 \\Had her\\ (\\eschon\\). Constative second aorist indicative of \\ech\\
 including all seven seriatim. So
 # Mt 22:28; Mr 12:33
 \\To wife\\ (\\gunaika\\). As wife, accusative in apposition with "her."

02669
02670
02671
 \\Equal unto the angels\\ (\\isaggeloi\\). A rare and late word from
 \\isos\\, equal, and \\aggelos\\. Only here in the N.T. Mark and Matthew
 have "as angels" (\\hs aggeloi\\). Angels do not marry, there is no
 marriage in heaven. \\Sons of God, being sons of the resurrection\\
 (\\huioi theou ts anastases huioi ontes\\). This Hebraistic phrase,
 "sons of the resurrection" defines "sons of God" and is a direct
 answer to the Sadducees.

02672
 \\Even Moses\\ (\\kai Muss\\). Moses was used by the Sadducees to
 support their denial of the resurrection. This passage
 # Ex 3:6
 Jesus skilfully uses as a proof of the resurrection.
 See note on "Mt 22:32"
 See note on "Mr 12:26"
 ... and verses following

02673
02674
 \\Certain of the scribes\\ (\\tines tn grammaten\\). Pharisees who
 greatly enjoyed this use by Jesus of a portion of the Pentateuch
 against the position of the Sadducees. So they praise the reply
 of Jesus, hostile though they are to him.

02675
 \\They durst not any more\\ (\\ouketi etolmn ouden\\). Double negative
 and imperfect active of \\tolma\\. The courage of Pharisees,
 Sadducees, Herodians vanished.

02676
 \\How say they?\\ (\\Ps legousin;\\). The Pharisees had rallied in glee
 and one of their number, a lawyer, had made a feeble contribution
 to the controversy which resulted in his agreement with Jesus and
 in praise from Jesus
 # Mr 12:28-34; Mt 27:34-40
 Luke does not give this incident which makes it plain that by
 "they say" (\\legousin\\) Jesus refers to the Pharisees (rabbis,
 lawyers), carrying on the discussion and turning the tables on
 them while the Pharisees are still gathered together
 # Mt 22:41
 The construction with \\legousin\\ is the usual infinitive and the
 accusative in indirect discourse. By "the Christ" (\\ton Christon\\)
 "the Messiah" is meant.

02677
 \\For David himself\\ (\\autos gar Daueid\\). This language of Jesus
 clearly means that he treats David as the author of
 # Ps 110
 The inspiration of this Psalm is expressly stated in
 # Mr 12:36; Mt 22:43
 (which see) and the Messianic character of the Psalm in all three
 Synoptics who all quote the LXX practically alike. Modern
 criticism that denies the Davidic authorship of this Psalm has to
 say either that Jesus was ignorant of the fact about it or that
 he declined to disturb the current acceptation of the Davidic
 authorship. Certainly modern scholars are not agreed on the
 authorship of
 # Ps 110
 Meanwhile one can certainly be excused for accepting the natural
 implication of the words of Jesus here, "David himself." \\In the\\
 \\book of the Psalms\\ (\\en bibli Psalmn\\). Compare
 # 3:4
 "in the book of the words of Isaiah the prophet."

02678
02679
 \\David therefore\\ (\\Daueid oun\\). Without \\ei\\ as in
 # Mt 22:45
 On the basis of this definite piece of exegesis (\\oun\\, therefore)
 Jesus presses the problem (\\ps\\, how) for an explanation. The
 deity and the humanity of the Messiah in
 # Ps 110
 are thus set forth, the very problems that disturbed the rabbis
 then and that upset many critics today.

02680
 \\In the hearing of all the people\\ (\\akouontos pantos tou laou\\).
 Genitive absolute, "while all the people were listening" (present
 active participle). That is the time to speak. The details in
 this verse and verse
 # 47
 are precisely those given in
 # Mr 12:38
 which see for discussion of details.
 # Mt 23:1-39
 has a very full and rich description of this last phase of the
 debate in the temple where Jesus drew a full-length portrait of
 the hypocrisy of the Pharisees and scribes in their presence. It
 was a solemn climax to this last public appearance of Christ in
 the temple when Jesus poured out the vials of his indignation as
 he had done before
 # Mt 16:2; Lu 11:37-54; 12-1

02681
02682
02683
 \\And he looked up\\ (\\Anablepsas de\\). He had taken his seat, after
 the debate was over and the Sanhedrin had slunk away in sheer
 defeat, "over against the treasury"
 # Mr 12:41
 The word for "treasury" (\\gazophulakion\\) is a compound of \\gaza\\
 (Persian word for royal treasury) and \\phulak\\ guard or
 protection. It is common in the LXX, but in the N.T. only here
 and
 # Mr 12:41,43; Joh 8:20
 Jesus was watching
 # Mr 12:41
 the rich put in their gifts as a slight diversion from the
 intense strain of the hours before.

02684
 \\Poor\\ (\\penichran\\). A rare word from \\pens\\ (\\penomai\\, to work for
 one's living). Latin _penuria_ and Greek \\peina\\, to be hungry are
 kin to it. Here only in the N.T.
 # Mr 12:42
 has \\ptch\\, a more common word from \\ptss\\, to be frightened, to
 strike and hide from fear, to be in beggary. And Luke uses this
 adjective also of her in verse
 # 3

02685
 \\More than they all\\ (\\pleion pantn\\). Ablative case after the
 comparative \\pleion\\.

02686
 \\All these did cast\\ (\\pantes houtoi ebalon\\). Constative second
 aorist active indicative covering the whole crowd except the
 widow. \\Living\\ (\\bion\\). Livelihood as in
 # Mr 12:44
 not \\zn\\, principle of life.

02687
 \\As some spake\\ (\\tinn legontn\\). Genitive absolute. The disciples
 we know from
 # Mr 13:1; Mt 24:1
 \\How\\ (\\hoti\\). Literally, "that." \\It was adorned\\ (\\kekosmtai\\).
 Perfect passive indicative, state of completion, stands adorned,
 tense retained in indirect discourse, though English has to
 change it. \\Kosme\\, old and common verb for orderly arrangement
 and adorning. \\With goodly stones and offerings\\ (\\lithois kalois\\
 \\kai anathmasin\\). Instrumental case. Some of these stones in the
 substructure were enormous. "The columns of the cloister or
 portico were monoliths of marble over forty feet high" (Plummer).
 Cf. Josephus, _War_, V.5. The word \\anathma\\ (here only in the
 N.T.) is not to be confused with \\anathema\\ from the same verb
 \\anatithmi\\, but which came to mean a curse
 # Ga 1:8; Ac 23:14
 So \\anathema\\ came to mean devoted in a bad sense, \\anathma\\ in a
 good sense. "Thus _knave_, lad, becomes a _rascal; villain_, a
 _farmer_, becomes a _scoundrel; cunning_, _skilful_, becomes
 _crafty_" (Vincent). These offerings in the temple were very
 numerous and costly (2Macc. 3:2-7) like the golden vine of Herod
 with branches as tall as a man (Josephus, _Ant_. XV. ii.3).

02688
 \\As for these things\\ (\\tauta\\). Accusative of general reference. \\One\\
 \\stone upon another\\ (\\lithos epi lithi\\). Stone upon stone
 (locative). Here both
 # Mr 13:2; Mt 24:2
 have \\epi lithon\\ (accusative). Instead of \\ouk aphethsetai\\ (future
 passive) they both have \\ou m aphethi\\ (double negative with
 aorist passive subjunctive). It was a shock to the disciples to
 hear this after the triumphal entry.

02689
02690
 \\That ye be not led astray\\ (\\m planthte\\). First aorist passive
 subjunctive with \\m\\ (lest). This verb \\plana\\ occurs here only in
 Luke though often in the rest of the N.T. (as
 # Mt 24:4,5,11,24
 which see). Our word _planet_ is from this word. \\The time is at\\
 \\hand\\ (\\ho kairos ggiken\\). Just as John the Baptist did of the
 kingdom
 # Mt 3:2
 and Jesus also
 # Mr 1:15
 \\Go ye not after them\\ (\\m poreuthte opis autn\\). First aorist
 passive subjunctive with \\m\\. A needed warning today with all the
 false cries in the religious world.

02691
 \\Be not terrified\\ (\\m ptothte\\). First aorist passive subjunctive
 with \\m\\ from \\ptoe\\ an old verb to terrify, from \\ptoa\\, terror.
 In the N.T. only here and
 # Lu 24:37
 \\First\\ (\\Prton\\). It is so easy to forget this and to insist that
 the end is "immediately" in spite of Christ's explicit denial
 here. See
 # Mt 24:4-42; Mr 13:1-37
 for discussion of details for
 # Lu 21:8-36
 the great eschatological discourse of Jesus

02692
02693
 \\Famines and pestilences\\ (\\loimoi kai limoi\\). Play on the two words
 pronounced just alike in the _Koin_ (itacism). \\And terrors\\
 (\\phobthra te\\). The use of \\te ... te\\ in this verse groups the two
 kinds of woes. This rare word \\phobthra\\ is only here in the N.T.
 It is from \\phobe\\, to frighten, and occurs only in the plural as
 here.

02694
 \\But before all these things\\ (\\pro de toutn pantn\\). In
 # Mr 13:8; Mt 24:8
 these things are termed "the beginning of travail." That may be
 the idea here. Plummer insists that priority of time is the
 point, not magnitude. \\Bringing you\\ (\\apagomenous\\). Present passive
 participle from \\apag\\, an old verb to lead off or away. But here
 the participle is in the accusative plural, not the nominative
 like \\paradidontes\\ (present active participle, delivering you up),
 agreeing with \\humas\\ not expressed the object of \\paradidontes\\,
 "you being brought before or led off." "A technical term in
 Athenian legal language" (Bruce).

02695
 \\It shall turn unto you\\ (\\apobsetai humin\\). Future middle of
 \\apobain\\. It will come off, turn out for you (dative of
 advantage). \\For a testimony\\ (\\eis marturion\\). To their loyalty to
 Christ. Besides, "the blood of the martyrs is the seed of the
 church."

02696
 \\Not to meditate beforehand\\ (\\m promeletin\\). The classical word
 for conning a speech beforehand.
 # Mr 13:11
 has \\promerimna\\, a later word which shows previous anxiety rather
 than previous preparation. \\How to answer\\ (\\apologthnai\\). First
 aorist passive infinitive. It is the preparation for the speech
 of defence (apology) that Jesus here forbids, not the preparation
 of a sermon.

02697
 \\Your adversaries\\ (\\hoi antikeimenoi humin\\). Those who stand
 against, line up face to face with (note \\anti-\\). \\To withstand or\\
 \\to gainsay\\ (\\antistnai  anteipein\\). Two second aorist active
 infinitives with \\anti-\\ in composition again. But these "antis"
 will go down before the power of Christ.

02698
 \\Shall they cause to be put to death\\ (\\thanatsousin\\). Future
 active of \\thanato\\, to put to death or to make to die
 (causative). Either makes sense here. Old and common verb.

02699
 \\Not a hair of your head shall perish\\ (\\thrix ek ts kephals humn\\
 \\ou m apoltai\\). Only in Luke. Second aorist middle subjunctive
 of \\apollumi\\ with \\ou m\\ (double negative). Jesus has just said
 that some they will put to death. Hence it is spiritual safety
 here promised such as Paul claimed about death in
