The Narrative of Luke

Chapter 7

Blaine Robison, M.A.

Published 15 April 2024

Chapter 1 | 2 | 3 | 4 | 5 | 6 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 |
16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24

Home

Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author.

Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following:

● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online: DSS Bible; Vermes.

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1. Online.

● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online.

● Philo: Works by Philo Judaeus of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online.

● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts.

Syntax: Unless otherwise noted definition of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and definition of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations.

Special Terms: In order to emphasize the Hebrew and Jewish nature of Scripture I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament).

Dates are from Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings (1992). Online.

Chapter Summary

In Chapter Seven Yeshua is back in Capernaum and while there heals the servant of a centurion, who is commended for his faith. Sometime afterward Yeshua traveled to Nain in southern Galilee and encounters a funeral procession. A widow had lost her only son and Yeshua immediately restored her son to life. The report of this miracle spread over the country and Yeshua is acclaimed as a great prophet. Yochanan the Immerser having heard of Yeshua's miracles sends two of his disciples to inquire of Yeshua whether he is the Messiah. Yochanan is perplexed because his expectations had not been fulfilled. Yeshua sends assurances that the predictions of the prophets have come to pass.

Then Yeshua lauds the character of Yochanan. Luke notes a contrast between the people that responded positively to the message of repentance and the religious leaders that in obstinate spiritual blindness had rejected the immersion ministry of Yochanan. Afterward Yeshua received an invitation to dine at the house of Simon the Pharisee. While there where a woman known to be a sinner weeps over Yeshua's feet, dries his feet with her hair and anoints his feet with a special ointment. Simon is offended, but Yeshua exhorts him by a parable, and announces that the woman was showing gratitude that her sins had been forgiven. The chapter closes with a commendation of the woman's faith.

Chapter Outline

A Centurion's Faith, 7:1-10

Life Restoration in Nain, 7:11-17

Deputation from Yochanan, 7:18-23

Commendation of Yochanan, 7:24-28

Analysis by Yeshua, 7:29-35

The Repentant Woman, 7:36-39

Parable of Two Debtors, 7:40-50

Date: Summer, A.D. 28

A Centurion's Faith, 7:1-10

1 And when he had completed all his words into the ears of the people, he entered into Capernaum.

And when: Grk. epeidē, conj. (from epi, "on" and de, "indeed"), used here of time; when, now, after that. he had completed: Grk. plēroō, aor., to cause to abound in content to the maximum or to bring to fruition or completion, to fill or to complete. all: pl. of Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. his: Grk. autos, an intensive personal pronoun, often used to distinguish a person or thing in contrast to another, or to give him (it) prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here in reference to Yeshua.

words: pl. of Grk. ho rhēma, a communication consisting of words, often with the implication of importance or special significance. The plural noun alludes to the Sermon on the Plain in the previous chapter. into: Grk. eis, prep. that focuses on entrance, frequently in relation to a direction toward a goal or place and consequent arrival; in, into, to, unto. the ears: pl. of Grk. ho akoē may mean (1) hearing as a sensory faculty; (2) the organ of hearing; or (3) that which is heard (Thayer). The second meaning applies here. The phrase "into the ears" is a Hebrew idiomatic expression.

of the people: Grk. ho laos, a group of humans, understood geographically or ethnically. In the apostolic narratives the term often corresponds to the Heb. am-ha'aretz, "people of the land," i.e., the common people of Israel viewed in contrast with the ruling class. he entered: Grk. eiserchomai, aor., to go or enter into a geographical area, manufactured structure or other place defined in the context. into: Grk. eis.

Capernaum: Grk. Kapharnaoum (from the Heb. K’far-Nachum, "village of Nahum") was located on the northwest shore of the Sea of Galilee, about 2½ miles west of the entrance of the Jordan. Although the name of the city is not found in the Tanakh or earlier Jewish literature the city is mentioned twice by Josephus (Vita 72; Wars III, 10:8). Capernaum appears in the apostolic narratives (16 times), and was probably founded after the return from exile. As an economic center in Galilee at the junction of sea and land trade routes the city was more significant than tradition has often allowed. See the map here.

Capernaum is noteworthy as the home of Peter and Andrew (Luke 4:38) and where Matthew served as a tax collector (Luke 5:27). The city became the base for Yeshua's ministry in Galilee (Matt 4:13; Mark 1:21; 2:1; John 9:1). Plummer notes that this verse forms the conclusion of the preceding narrative of Chapter Six, quite in Luke's manner (cf. 4:30, 37, 44; 5:11, 16, 26; 6:11, etc.). It is not the introduction to what follows, for Jesus must have been in Capernaum some time before the next recorded event. Luke says nothing about the impression which the Sermon on the Plain made upon the people (cf. Matt 7:28), or about their following him (cf. Matt 8:1).

2 Now a certain servant of a centurion, who was valuable to him, having a sickness and was about to die.

Now: Grk. de, conj. used to mark (1) a contrast to a preceding statement, "but;" (2) a transition in narrative or subject matter, "now, then;" or (3) a connective particle to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The second usage applies here. a certain: Grk. tis, indefinite pronoun; a certain one, someone, anyone, anything. This pronoun is often used to distinguish someone of consequence in contrast to others. servant: Grk. doulos, properly someone who belongs to another, without any ownership rights of their own; servant, slave.

In the LXX doulos translates the Heb. word ebed, which similarly described someone enslaved after being captured in war or in order to pay a debt, whether voluntarily or involuntarily (cf. Ex 21:7; Lev 25:39, 44, 47). The term often occurs in Scripture in reference to household servants (first in Gen 20:14). God directed that a Hebrew slave was to be released after six years of service (Ex 21:2; Deut 15:18). The years of service was considered equivalent to the wages of a hired man, and the free labor paid the debt which caused the servitude. Not only was the servant to be set free, but released with significant compensation to insure that he did not fall into poverty. The freed slave was also given the choice of job security by remaining with the family.

In other nations slaves could be owned as a possession for various lengths of times. The economy of Egypt, Greece, and Rome was based on slave labor. In the first century, one out of five persons in the Roman Empire was a slave. Canaan, Aram, Assyria, Babylonia, and Persia had fewer slaves because it proved less expensive to hire free persons ("Slave/Servant," HBD). Legally, a slave had no rights; but, except for the gangs in mines, most were treated humanely and were better off than many free persons. While servanthood for many might have been involuntary, slaves could generally earn or purchase their freedom (cf. 1Cor 7:21).

Still, the institution of slavery was unquestioned (cf. Matt 10:24) and the Bible contains no condemnation of the practice. Slavery was guaranteed employment and job security. The great majority of versions translate the noun as "servant," which seems appropriate due to the identification of the owner and the description of their relationship.

of a centurion: Grk. hekatontarchēs (from hekaton, "a hundred," and archō, to rule), commander of a century (Latin centuria), consisting of 80 fighting men (Latin milites) and 20 military servants (Latin calones). A centurion had administrative duties with respect to the soldiers, but more importantly he served as a tactical leader in combat. Military service is viewed as an honorable profession in Scripture. For more information on ancient Roman military organization see the articles at UNRV and Roman-Army Index.

Ellis comments that the centurion commanded native troops since Galilee was not part of a Roman province until A.D. 44. Such forces served Herod Antipas for police and tax-enforcement purposes. While commentators generally refer to the centurion as a pagan the following narrative implies the officer may have been a God-fearer as Cornelius in Acts 10.

who: Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information that precedes; who, which, what, that. was: Grk. eimi, impf., to be, exist; a function word used primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate (BAG). valuable: Grk. entimos, adj., used of (1) status, distinguished, important; and (2) worth, valuable, precious. The second usage is intended here. to him: Grk. autos, personal pronoun. See the previous verse. Being a military servant, the man was no doubt valuable because of his possession of experience and skills important to military life.

having: Grk. echō, pres. part., to have, hold or possess with a wide range of application. a sickness: Grk. kakōs, adv., sore-misery related to experiencing grievous harm or affliction (HELPS). Luke offers no explanation of the kind of illness or its cause, only its severity. Matthew calls the disease paralysis (Matt 8:6; Grk. paralutikos), and adds that the sufferer was in extreme pain. was about: Grk. mellō, impf., a future oriented verb with a pending aspect reckoned from a moment in the past; being in the offing, be about to, be going to (Rienecker).

to die: Grk. teleutaō, pres. inf., come to an end, here fig. of death. Exell suggests that the disorder was probably some dangerous form of rheumatic fever, which not infrequently attacks the region of the heart, and is accompanied with severe pain, and proves in many instances fatal.

3 And having heard about Yeshua, he sent to him elders of the Jews requesting him that having come he might save his servant.

And: Grk. de, conj. having heard: Grk. akouō, aor. part., to hear, which may mean (1) to hear aurally or listen, with the focus on willingness to listen or to heed the substance of what is said; (2) to hear with comprehension or understanding; or (3) to receive information aurally, hear, hear about. The third meaning applies here. about: Grk. peri, prep., properly "all-around," and used with an spatial aspect of being near, or having to do with something or someone, here the latter; about, concerning, with regard to, in reference to. Yeshua: Grk. ho Iēsous, a transliteration of the Hebrew name Yeshua, "Jesus" in Christian Bibles. The presence of the definite article would signify "the one called."

Yeshua is a contraction of the Hebrew name Y’hoshua ("Joshua"), which means "YHVH [the LORD] is salvation" (BDB 221). The meaning of his name was explained to Joseph by an angel, "You shall call his name Yeshua, for he will save his people from their sins" (Matt 1:21). For more information on the meaning of his name and his identity see my article Who is Yeshua? The centurion had no doubt heard reports of Yeshua's healing miracles and hoped that his servant could receive the same consideration.

he sent: Grk. apostellō, aor., to cause to move from one position to another, but often to send as an authoritative personal representative. Originally in Greek culture apostellō was used of sending an envoy to represent a king or a personal representative with legal powers. In the LXX apostellō translated Heb. shalach ("to stretch out or to send"), often in contexts of commissioning and empowering a messenger (DNTT 1:128). to him: Grk. autos, personal pronoun. elders: pl. of Grk. presbuteros may mean (1) ranked as superior in age, older, older one; or (2) ranked in terms of official responsibility, elder(s). The second meaning applies here.

In the LXX presbuteros translates Heb. zaken, old, advanced in days (Gen 18:11), and a technical term for a man with official authority (Ex 17:5). In the Tanakh elders as a group are found in tribes, communities and in the body of seventy appointed by Moses. In the Besekh presbuteros is used for the Jewish Sages (Matt 15:2), and for members of the ruling council in Jerusalem (Luke 9:22). In this context some commentators interpret the elders as civic leaders, but the mention of the synagogue in verse 5 suggests a direct connection to the local congregation.

The Jewish synagogue had seven elders or rulers for administration: the nasi (President) with two assistants, chazan (pulpit minister), and three parnasin (receivers of alms) (Moseley 9). In addition there were men who held ministry positions such as shaliach ("announcer"), maggid ("evangelist"), batlan ("teacher") and meturgan ("interpreter") (Ibid. 10). A special office was the zeken ("counselor"). In Judaism those who had reached the age of forty were considered to have attained "understanding" and those over fifty were considered worthy to counsel younger people (Avot 5:21). The OJB translates the plural noun as Zekenim. Lumby suggests these Zekenim were Parnasim.

of the Jews: pl. of Grk. ho Ioudaios, Jew, Jewish, Jewess or Judean (BAG). Danker notes that the term may be used as an adjective (Judean, Jewish) or a noun (Jew, Judean). Ioudaios designates a person by belief and practice (cf. John 4:9). In the first century the term had a particular sectarian meaning to distinguish "devout" (= Hebrew-speaking Torah/tradition-observant) Jews from non-observant Jews (Acts 2:5). In the Besekh the term Ioudaios is never used to identify Hellenistic Jews, Samaritan Jews or Qumran Jews. For more information on the Ioudaioi see my note on the term in Acts 9:22.

requesting: Grk. erōtaō, pres. part., can mean (1) to ask with the focus on querying for information; or (2) to ask in the sense of making a request, frequently with the effort to soften the tone for what might sound peremptory. The second meaning applies here. him: Grk. autos. that: Grk. hopōs, adv., so that. This adverb is stronger than simple "that," because it emphasizes the method involved to accomplish the objective at hand (HELPS). having come: Grk. erchomai, aor. part., to come or arrive, with focus on a position from which action or movement takes place.

he might save: Grk. diasōzō, aor. subj., to bring someone through danger and into a safe condition, save thoroughly (HELPS). Medical writers used the term with the meaning to escape from a severe illness or an epidemic, to get through the attack (Rienecker). his: Grk. autos. servant: Grk. ho doulos. See the previous verse. The centurion sought the mediation of the elders because he knew that devout Jews avoided contact with Gentiles (Acts 10:28) and Yeshua's mission was focused on Israelites (cf. Matt 10:5; 15:24).

Plummer suggests that the deputation of elders is explained by the centurion's regard for his servant. However, it is much more likely that their agreement to mediate was a sign of respect for the centurion and a desire to return his generosity as indicated in the next two verses.

4 And those having come to Yeshua, they implored him earnestly, saying that, "To whom you will grant this, he is worthy,

And: Grk. de, conj. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun to refer to the elders mentioned in the previous verse. having come: Grk. paraginomai, aor. part., to make one's way so as to be present; come, arrive, be present. to: Grk. pros, prep. used to denote proximity or motion; to, toward, with. Here the preposition emphasizes being in company with another and speaking face to face. Yeshua: Grk. ho Iēsous. See the previous verse.

they implored: Grk. parakaleō, impf., 3p-pl., may mean (1) call to be at one's side or summon to one's aid, with a connotation of urgency; invite, entreat, urge; (2) hearten in time of trouble; comfort, console; or (3) to motivate performance; exhort, encourage. The first meaning applies here. The imperfect tense emphasizes the continual urging (Rienecker). him: Grk. autos, personal pronoun. earnestly: Grk. spoudaiōs, adv., with haste, diligently, earnestly, zealously. saying: Grk. legō, pl. pres. part., to make a statement or utterance, whether oral or written, often used to introduce quoted material. The focus of the verb may be declarative, interrogative or imperative; answer, ask, declare, say, speak, tell.

that: Grk. hoti, conj. used to (1) define a demonstrative pronoun; that; (2) introduce a subordinate clause as complementary of a preceding verb; (3) introduce a direct quotation; or (4) indicate the reason for something spoken or to be done, because, for. The third usage applies here. To whom: Grk. hos, relative pronoun. you will grant: Grk. parechō, fut. mid., to cause something to be present; furnish, grant, offer, present, provide. The verb properly signifies to have close beside, i.e. give or offer in a "up-close-and-personal" way (HELPS).

this: Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative that precedes or follows it; this. The pronoun alludes to the request presented in the previous verse. he is: Grk. eimi, pres. See verse 2 above. worthy: Grk. axios, adj., having worth or value, in the sense of being weighed on a scale; befitting, deserving, worthy. By itself the commendation is extraordinary because the centurion represented the oppression of the Romans. However, the elders quickly explain why they viewed him worthy of Yeshua's help.

5 for he loves our nation and he who built for us the synagogue."

for: Grk. gar, conj., a contraction of ge ("yet") and ara ("then"), and in a broad sense means "certainly it follows that;" for. The conjunction is used to express cause, explanation, inference or continuation as shaped by the preceding statement. he loves: Grk. agapaō, pres., may mean (1) to have such an interest in another that one wishes to contribute to the other's well-being, even if it means making a personal sacrifice to do so; or (2) to take delight in, value, esteem. The first meaning is intended here. The verb is generally devoid of strong emotion, and contains the idea of devotion for the sake of another or acting only for the highest good of another. In the Besekh that devotion is often portrayed in sacrificial terms as illustrated below.

our: Grk. hēmeis, pl. pronoun of the first person. nation: Grk. ho ethnos, humans belonging to a people group as defined by language and culture; nation, people. In the LXX ethnos generally translates Heb. goy (SH-1471; pl. goyim), "community, nation, people," first in Genesis 10:5 (BDB 156; DNTT 2:790). While ethnos is generally used in Scripture to mean Gentiles, it is used to include Israelite or Jewish people as here (Luke 23:2; Acts 24:2, 10; 28:19; 1Cor 10:18; Php 3:5). Plummer comments that the centurion had learned to admire and respect the pure worship of the Jews and to feel affection for the people who practiced it. The commendation does not make the centurion a proselyte, but supports the view that he was a God-fearer.

and: Grk. kai, conj. that marks a connection or addition. Kai has two basic uses: (1) continuative; and, even also; or (2) intensive; indeed, moreover. The first use applies here. he built: Grk. oikodomeō, aor., to erect a structure. The verb implies building at his own expense (AMP, GW, NOG). for us: Grk. hēmeis. the synagogue: Grk. ho sunagōgē, a place of assembly, or the people gathered together in one place. In the Besekh sunagōgē typically refers to the place at which Jews gathered for worship and learning, and in this verse specifically the synagogue in Capernaum where Yeshua had previously taught (Luke 4:31-33). The origin of the Jewish synagogue is not known for certain, but scholars generally date its beginning during the Babylonian exile (NIBD 1019).

Pious Jews, far from their homeland, without the ministry of the temple, felt the necessity to gather on the Sabbath in order to listen to the reading of Scripture and to pray (cf. Ps 137; Jer 29:7; Ezek 14:1; 20:1; Dan 9:2). Eventually meetings came also to be held on other days, and at the same hours as the morning and evening services in the temple. According to Philo, the Jewish philosopher (20 B.C.─A.D. 50), synagogues were houses of prayer and schools of wisdom (On the Life of Moses II, 39). As Jews emigrated west synagogues followed. In any community where at least ten Jewish men lived, the Jews would meet together for study and prayer and eventually build a sanctuary (Heb. shul) for their meetings.

The building would be positioned so that when the congregation stood for prayer they would be facing Jerusalem. By the first century, synagogues emerged as the central institution of Jewish life as a place where study, worship, exhortation, celebration, and various other kinds of meetings take place. Ceremonies were conducted in full view of the participants, with the masses of people no longer being relegated to outer courtyards, as was the case in the Jerusalem Temple (OCB 722).

Plummer notes that Caesar Augustus recognized the value of synagogues in maintaining order and morality. Archaeologists have identified the ruins of Capernaum and its synagogue, its size indicating the liberality of the centurion in carrying out the pious work.

6 And Yeshua was going with them. Then already he was not far being distant from the house, the centurion sent friends, saying to him, "Lord, do not trouble yourself, for I am not worthy that you should come under my roof;

Reference: Matthew 8:8.

And: Grk. de, conj. Yeshua: Grk. Iēsous. See verse 3 above. was going: Grk. poreuō, impf., to move from one part of an area to another, to make one's way. with: Grk. sun ("soon"), prep. used to denote accompaniment or close identification, here the former. them: pl. of Grk. autos, personal pronoun; the elders mentioned in verse 3. While Yeshua could have chosen to immediately heal from a distance he instead elects to go with the elders to carry out the mission of mercy. Gruber observes that Yeshua going to heal the officer's servant would seem to be in fulfillment of God's promise to Abraham and Israel: "I will bless those who bless you" (Gen 12:3; cf. Num 24:9).

Then: Grk. de. already: Grk. ēdē, adv., with focus on temporal culmination, now, already. The adverb refers to what is not yet strictly present but already impacts the present (HELPS). Many versions translate the adverb as "when." he: Grk. autos. was not: Grk. ou, adv., a particle used in an unqualified denial or negation; no, not. far: Grk. makran, adj., far off or away. being distant: Grk. apechō, pres. part., be away from, be distant. from: Grk. apo, prep. used generally as a marker of either separation or origin, here the former. the house: Grk. ho oikia may mean either (1) a habitable structure, house; or (2) fig. a group within a house, household or family. The first meaning is intended here.

the centurion: Grk. ho hekatontarchēs. See verse 2 above. sent: Grk. pempō, aor., to send, used here of dispatching someone as an agent to convey a message. friends: pl. of Grk. philos, which may serve as adj. to denote being friendly or kindly disposed toward or a noun to denote a degree of peaceful relationship, more than a casual acquaintanceship; friend. Luke does not specify whether the second deputation consisted of Jews or Gentiles, but probably the former. The respect of the synagogue elders no doubt extended to other members of the synagogue, as well as his Jewish neighbors. In Matthew's account the embassies of the elders and friends are not mentioned at all.

saying: Grk. legō, pres. part. See verse 4 above. to him: Grk. autos. Lord: Grk. kurios, voc., may mean either (1) 'one in control through possession,' and therefore owner or master; or (2) 'one esteemed for authority or high status,' thus lord or master. In the LXX kurios occurs over 9,000 times, primarily as a substitution for the sacred name YHVH, but also Heb. adôn ("lord"), a number of times to identify men of higher rank to whom respect is owed (Gen 18:3; 23:11). In the Besekh members of the Jewish public addressed Yeshua as kurios as a polite form of respect (John 4:11, 49; 5:7; 20:15). Disciples, however, called Yeshua kurios to recognize his authority and leadership over them.

do not: Grk. mē, adv., a particle of qualified negation, subjective in nature, involving will and thought; not. trouble yourself: Grk. skullō, pres. mid. imp., cause trouble for, disturb, bother, vex. for: Grk. gar, conj. I am: Grk. eimi, pres. See verse 2 above. not: Grk. ou. worthy: Grk. hikanos, adj., of a quality or extent that is quite enough, and used here to mean a personal sense of adequacy; good enough, qualified, worthy. This is a different word choice from the evaluation of the elders in verse 4. that: Grk. hina, conj. used to add an idea that completes an intention expressed; in order that, so that.

you should come: Grk. eiserchomai, aor. subj. See verse 1 above. under: Grk. hupo, prep., marker of a position that is relatively lower; below, under. my: Grk. egō, pronoun of the first person. roof: Grk. ho stegē, the flat roof of a house. The use of "roof" is idiomatic of the house. The centurion's humility does not make him a heathen, as some commentators assume. His comment might reflect his knowledge of Jewish cultural rules, but more likely it is an honest belief that his history disqualified him from having a holy man visit him. There is a striking similarity in attitude between the centurion and the sinful woman in verses 36-37 below.

7 for this reason I did not even consider myself worthy to come to you, but speak the word, and let my servant be healed.

Verse 7 continues the message sent by the centurion through his Jewish friends. for this reason: Grk. dio (from dia, "through," and hos, "which"), inferential conj., therefore, for this reason, on account of which, wherefore. The conjunction introduces a logical deduction. I did not even: Grk. oude, adv., negative particle that links a negative statement as complementary to a preceding negative; neither, not even, nor. consider myself: Grk. emautou, reflexive pronoun of the first person. worthy: Grk. axioō, aor., may mean (1) deem worthy of special recognition or consideration; or (2) arrive at a positive decision to proceed with an action on the basis of its merit. The first meaning is intended here.

to come: Grk. erchomai, aor. inf. See verse 3 above. to: Grk. pros, prep. you: Grk. su, pronoun of the second person. but: Grk. alla, conj., adversative particle used adverbially to convey a different viewpoint for consideration; but, on the other hand. speak: Grk. legō, aor. imp. See verse 4 above. the word: Grk. logos is used primarily for a vocalized expression of the mind, as communication ranging broadly in extent of content and variety of form; word, discourse, message or teaching. The centurion does not refer to a magical incantation. Rather Yeshua needed only to say "be healed" and it would happen (cf. Matt 15:28; Mark 5:34).

and: Grk. kai, conj. let my: Grk. egō, pronoun of the first person. servant: Grk. pais, one in a dependent capacity, and is used of (1) a child or (2) someone engaged in special service to a superior, such as a royal attendant. The second usage applies here and qualifies the usage of doulos in verse 2 above. be healed: Grk. iaomai, aor. pass. imp., heal or make whole, used of curing bodily ailments and exorcism, but also fig. of deliverance from ills of many kinds. The imperative mood of the verb denotes a heartfelt entreaty, not a prediction as presented in many versions.

8 For I also am a man appointed under authority, having soldiers under me; and I say to this one, 'Go!' and he goes, and to another, 'Come!' and he comes, and to my servant, 'Do this!' and he does it."

Verse 8 concludes the message sent by the centurion through his Jewish friends. For: Grk. gar, conj. I: Grk. egō, first person pronoun. also: Grk. kai, conj. am: Grk. eimi, pres. See verse 2 above. a man: Grk. anthrōpos, human being, man or mankind. The noun is used here of an adult male. appointed: Grk. tassō, primarily a military term meaning to draw up in order, arrange in place, assign, appoint, order (Abbott-Smith). In the LXX the verb primarily translates Heb. sum, to put, place or set, which is used of appointing to a position (Gen 3:24; 1Sam 22:7; 2Sam 7:11; 1Chr 17:10). The verb can refer to both appointment to the rank of centurion and assignment within a particular military organization.

under: Grk. hupo, prep. authority: Grk. exousia, having the right to speak or act in a situation without looking or waiting for approval; authority, right, jurisdiction. The first clause acknowledges that Yeshua was a man who possessed delegated authority and power and that from God. having: Grk. echō, pres. part. See verse 2 above. soldiers: pl. of Grk. stratiōtēs, soldier in the military sense. The Greek term is broad in scope and included ranks below Centurion. under: Grk. hupo. me: Grk. emautou, a reflexive pronoun of the first person; of myself. and: Grk. kai. I say: Grk. legō, pres. See verse 4 above. to this one: Grk. houtos, demonstrative pronoun.

Go: Grk. poreuō, aor. pass. imp. See verse 6 above. The verb implies sending to accomplish a task or errand. and: Grk. kai. he goes: Grk. poreuō, pres. mid. The verb implies obedient completion of the assigned task. and: Grk. kai. to another: Grk. allos, adj., other or another of something, used here of another soldier. Come: Grk. erchomai, pres. mid. imp. See verse 3 above. The verb implies calling for a soldier to perform a task or receive an order. and: Grk. kai. he comes: Grk. erchomai, pres. mid. The verb denotes obedient compliance with the centurion's command.

and: Grk. kai. to my: Grk. egō. servant: Grk. ho doulos. See verse 2 above. Do: Grk. poieō, aor. imp., a verb of physical action that may refer to (1) producing something material; make, construct, produce, create; or (2) to be active in bringing about a state of condition; do, act, perform, work. The second meaning applies here. this: Grk. houtos. The pronoun alludes to the physical task the centurion ordered to be done. and: Grk. kai. he does it: Grk. poieō, pres. The verb denotes obedient accomplishment.

The centurion had no doubt heard the stories of miracles performed by Yeshua and perhaps saw the results first hand. He essentially presents a logical argument that if an inferior can give effective orders, much more can a superior do so (Plummer).

9 Now having heard these things, Yeshua admired him, and having turned to the crowd following him, he said, "I say to you, not even in Israel have I found such faith."

Reference: Matthew 8:10.

Now: Grk. de, conj. having heard: Grk. akouō, aor. part. See verse 3 above. these things: pl. of Grk. houtos, demonstrative pronoun. See verse 4 above. The plurality of the pronoun alludes to the two illustrations of the centurion's authority in the previous verse. Yeshua: Grk. ho Iēsous. See verse 3 above. admired: Grk. thaumazō, aor., be extraordinarily impressed; to wonder, be amazed, astonished, impressed and thus to admire. him: Grk. autos, personal pronoun. and: Grk. kai, conj. having turned: Grk. strephō, aor. part., to redirect a position; turn. to the crowd: Grk. ho ochlos, an aggregate of people or an assembled company of people; crowd, multitude, great number.

following: Grk. akoloutheō, pres. part., may mean (1) to be in motion in sequence behind someone; (2) to be in close association with someone, especially as a disciple. The first meaning is intended here in reference to the crowd keeping up with Yeshua as he walked. him: Grk. autos. he said: Grk. epō, aor., to speak or say by word or writing; answer, bring a word, say, speak, tell. I say: Grk. legō, pres. See verse 4 above. to you: Grk. humeis, pl. pronoun of the second person. not even: Grk. oude, adv. See verse 7 above. in: Grk. en, prep., with the root meaning of "within," generally marks position; among, at, in, on or with (DM 105).

Israel: Grk. ho Israēl, a transliteration of the Heb. Yisrael, which means "God prevails" (BDB 975). The name has four applications in the Tanakh. First, Israel is the name given to Jacob (Gen 32:28). Second, the name denoted the people descended from Jacob (Gen 32:32; Ex 3:16). Third, the name was given to the land God bequeathed to the descendants of Jacob as an everlasting possession (Ex 6:8; Josh 11:22; Jdg 20:6; 1Sam 13:19).

Fourth, the name was given to the northern kingdom of ten tribes ("house of Israel") that separated from Judah in the days of King Rehoboam (1Kgs 11:31; 12:16-17, 21). In the Besekh Israel is identified predominately as the people or elect-nation, but a few times the name is used of the promised land as here (Matt 2:20-21; 8:10; 10:23). Yeshua essentially uses "Israel" with a dual meaning of the descendants of Jacob and the country inhabited by the chosen people.

have I found: Grk. heuriskō, aor., to discover or find something, especially after searching. such: Grk. tosoutos, demonstrative pronoun used to express intensity relative to something mentioned in context in terms of quantity; so great, so many, so much. faith: Grk. pistis (from peithō, "to persuade, be persuaded"), incorporates two primary facets of meaning: (1) that which causes trust and faith, i.e., faithfulness or reliability, and (2) trust or confidence in an active sense (BAG). The second meaning applies here.

This is a compliment of the highest order. In the course of his ministry Yeshua encountered a number of devout Jews that had faith in him (see verse 50 below), especially belief in his power to heal (Luke 5:20; 8:48; 17:19; 18:42). The centurion's faith was deemed greater because of his confidence that Yeshua could heal from a distance without even seeing the ailing servant. Yeshua had healed from a distance in the previous year when he healed the son of a Jewish royal official from Capernaum (cf. John 4:46-54). The centurion's faith was greater than the royal official because the royal official had asked Yeshua to come to his house in order to heal his son, whereas the centurion told Yeshua he didn't need to come to his house to heal his servant.

Liefeld offers the strange interpretation that Yeshua's commendation of the Gentile's faith as being greater than that of the Jews serves the desire of Luke, presumed to be Gentile, to justify the prominence of Gentiles in the church. Again, Luke was not a Gentile. His inclusion of anecdotes about Gentiles merely illustrates Luke's commitment to a thorough narrative of Yeshua's ministry. Luke makes clear what Matthew omitted that Yeshua provided healing help to the centurion after receiving an appeal from the Jewish elders.

10 And having returned to the house, those having been sent found the servant being well.

Reference: Matthew 8:13.

And: Grk. kai, conj. having returned: Grk. hupostrephō, pl. aor. part., to go back to a position, to return. to: Grk. eis, prep. the house: Grk. ho oikos, a structure for habitation; dwelling or house. This is the house of the centurion. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. having been sent: Grk. pempō, pl. aor. pass. part. See verse 6 above. The verb refers to the friends sent by the centurion to inform Yeshua that his visit was not necessary. found: Grk. heuriskō, aor., 3p-pl. See the previous verse. the servant: Grk. ho doulos. See verse 2 above. The verbal clause affirms that the friends went into the house to check on the condition of the servant and discovered that he was not sick in bed.

being well: Grk. hugiainō, pres. part. (from hugiēs, "sound, whole, healthy"), be in a state of well being, here with the focus on being free of debilitating sickness and in good physical health. Luke uses the verb three times as a medical term (also 5:31 and 15:27). The finding of the centurion's friends confirms that Yeshua did in fact speak a healing word. Moreover, the servant was not just cured, but restored to full vigor. The verb became the ideal way to open and close personal letters in ancient times, i.e. conveying "am in good health," or wishing someone total health (MM 647).

Life Restoration in Nain, 7:11-17

11 And it came to pass on the next day he went to a town called Nain; and his disciples were going with him, and a large crowd.

And: Grk. kai, conj. it came to pass: Grk. ginomai, aor. mid., to become, which may be expressed in one of three ways: (1) come into existence begin to be, appear or be born; (2) to be made or performed by a person; or (3) equivalent to come to pass or come about. The third meaning applies here. In the LXX ginomai translates Heb. hayah, to fall out, come to pass, become, be (first in Gen 1:3). The Greek construction which begins this verse is a peculiar characteristic of Luke's writing style, appearing in the Besekh only in his writings, 17 times in this narrative of Yeshua and 20 times in Acts.

This syntax is considered a Hebraism because it imitates the frequent use of the Heb. v'hayah, "and it came to pass" in the historical narratives of the Tanakh. The verb is used to introduce an important event that includes some dramatic action by God or an individual that impacts biblical history or serves God's sovereign planning. The following narrative occurs only in Luke. on: Grk. en, prep. the next day: Grk. hexēs, next, next in order, the next day, the following day, at the period immediately following. he went: Grk. poreuō, aor. See verse 6 above. to: Grk. eis, prep. a town: Grk. polis, a population center whose size or number of inhabitants could range broadly, a city or town.

called: Grk. kaleō, pres. pass. part., to call and may mean (1) express something aloud, say; (2) solicit participation, call, invite; or (3) identify by name or give a term to. The third meaning applies here. Nain: Grk. Nain ("nah-in") for Heb. Na'im ("beauty"), a city of Galilee situated at the northern base of Mt. Moreh about six miles southeast of Nazareth and 25 miles southwest of Capernaum, overlooking the valley of Jezreel. Mounce gives the offensive definition of "a town of Palestine." See the note on verse 9 above. The town had a sizable population as Josephus affirmed that "many villages in Galilee are every where so full of people that the very least of them contain above fifteen thousand inhabitants" (Wars III, 3:2). See the map here.

and: Grk. kai. his: Grk. autos, personal pronoun. disciples: pl. of Grk. mathētēs (from manthanō, to learn), one who learns through instruction from a teacher; adherent, learner, pupil, disciple. In the Besekh the noun occurs only in the apostolic narratives and corresponds to the Heb. talmid (SH-8527), a student of a Jewish Sage or Torah scholar (Heb. rabbi), such as Shammai or Hillel or even Gamaliel. The term "disciple" is used most often for followers of Yeshua of which there were many, but especially the Twelve. Discipleship for these men had the straight forward meaning of investing in Yeshua total authority over their lives and granting absolute loyalty to him. See my article The Call of Discipleship. The plural noun probably alludes to more than just the Twelve apostles.

were going with: Grk. sumporeuomai, impf., 3p-pl., to join in accompanying someone, journey together. him: Grk. autos. and: Grk. kai. a large: Grk. polus, adj., extensive in scope, either indicating number ("many"); or high degree in amount or quality ("much, great"), here the former. crowd: Grk. ochlos. See verse 9 above. The accumulation of people besides disciples following Yeshua was no doubt influenced by the healing of the centurion's servant, but may well reflect the same observation by Matthew of people following Yeshua after the Sermon on the Mount (Matt 8:1).

12 Now as he approached the gate of the town, and behold, one having died was being carried out, the only begotten son of his mother, and she was a widow. And a sizeable crowd of the city was with her.

Reference: 1Kings 17:17.

Now: Grk. de, conj. as: Grk. hōs, adv. typically used for comparative purposes, here to introduce the manner of something done; even as. he approached: Grk. eggizō, aor., come or draw near, approach. The verb indicates close proximity. the gate: Grk. ho pulē, a large door; an entrance-gate to a city or fortress; a door-gate. of the town: Grk. ho polis. See the previous verse. Cities were typically surrounded by walls, primarily to defend them from enemies. They were entered through gates placed at convenient distances from each other.

and: Grk. kai, conj. behold: Grk. idou, aor. imp., demonstrative interjection that arouses the attention of hearers or readers; (you) see, look, behold (BAG). In the LXX idou translates Heb. hên and its extension hinnêh, meaning lo, behold, which often serves to enliven biblical narratives by inviting closer consideration of something and particularly to introduce clauses involving prediction (first in Gen 1:29) (BDB 243). The Hebraistic interjection occurs 36 times in Luke's narrative to alert someone or the reader to something important. The interjection notes what grabbed Yeshua's attention.

one having died: Grk. thnēskō, perf. part., to die physically. The perfect tense emphasizes the certainty of death, which must have been recent. The participle is in the masculine form, indicating a male. was being carried out: Grk. ekkomizō, impf. pass., to carry out for burial. The verb occurs only here in the Besekh. Burial of a dead body was not delayed in Jewish culture, often taking place the same day as the death. Barnes notes that anciently no Jews were buried within the walls of the city, except the kings and distinguished persons (cf. Jdg 12:7, 10; 1Sam 28:3; 1Kgs 2:10; 11:43; 2Kgs 21:18).

From antiquity Israelites buried their dead in tombs or caves (e.g. Gen 25:9; 50:13; Jdg 8:32). Lumby comments that Nain is approached by a narrow rocky path, and it must have been at this spot that the two processions met. They were perhaps going to bury the dead youth in one of the rock-hewn tombs which are still visible on the hill side.

the only: Grk. monogenēs, adj., being the only one of a kind; sole, only, unique. son: Grk. huios, a male offspring or descendant, whether by direct birth or by more remote ancestry. We should note that a son, biologically speaking, is distinguished from a daughter by possession of the XY chromosome. of his: Grk. autos, personal pronoun. mother: Grk. ho mētēr, a female birth parent, but also a woman who exercises the control, influence and authority of a mother. and: Grk. kai. she: Grk. autē, fem. of autos. was: Grk. eimi, impf. See verse 2 above. a widow: Grk. chēra, a woman bereft of her husband. The loss of both husband and son depict the woe of this woman. Losing her son, representing future security, would be especially tragic.

And: Grk. kai. a sizeable: Grk. hikanos, adj. See verse 6 above. The adjective is used here to denote a rather large procession. crowd: Grk. ochlos. See verse 9 above. of the city: Grk. ho polis. was: Grk. eimi, impf. with: Grk. sun, prep. her: Grk. autē. The size of the procession illustrates the impact the death had on the community. The widow was accompanied by those who knew her and her son, and shared her grief. A Rabbinic principle was that "For any one that is taken out on a bier the public should show their distress ... If he is known to the public at large, the public should participate in the proceedings" (Mo'ed Katan 24b).

Gill also notes that in Jewish culture if a person died inside a town all the townspeople were forbidden from doing work during the burial (Moed Katan 27b), which also contributed to the size of the crowd.

13 And having seen her the Lord had compassion on her, and said to her, "Do not weep."

And: Grk. kai, conj. having seen: Grk. horaō, aor. part., to perceive physically with the eye, or in a fig. sense to experience something or to have extraordinary mental or inward perception. her: Grk. autē, fem. of autos, personal pronoun. the Lord: Grk. ho Kurios. See verse 6 above. Nicoll observes that this is the first time in the narrative that Luke uses the title "Lord" as a third person reference to Yeshua. In fact Luke frequently introduces the title where the other synoptic narratives have the name Yeshua (cf. Luke 7:31; 10:1; 11:1; 12:42; 17:5-6; 19:8; 22:61). Luke may have employed the title here to emphasize that as ADONAI Yeshua has authority over life (cf. Gen 2:7; 38:7; Deut 32:39; 1Sam 2:6).

had compassion: Grk. splagchnizomai, aor. pass., to be moved in the inward parts, to feel compassion, have pity on. The verb depicts a strong emotional reaction. on: Grk. epi, prep. her: Grk. autē. and: Grk. kai. said: Grk. legō, aor. See verse 4 above. to her: Grk. autē. Do not: Grk. mē, adv. See verse 6 above. weep: Grk. klaiō, pres. imp., express grief or sorrow aloud, to cry, sob or weep. This verb does not express a silent dropping of tears, but a vocal cry, even a loud demonstrative form of mourning, a wailing. The present imperative of the verb with the negative particle indicates the discontinuing of an action in progress (Rienecker).

Weeping was (and is) the normative manner of mourning the dead (Num 20:29; Deut 34:8; 2Sam 1:12; 3:32). Yeshua himself will weep over the death of Lazarus (John 11:35). In Scripture mourning was also marked by throwing dust on the head, by wearing sackcloth and tearing clothing (Gen 37:24; Josh 7:6; 2Sam 1:11). Other forms of mourning included removing the head-dress, removing the shoes, covering the lips as a guard of silence, and eating the bread of mourners (Ezek 24:17; Hos 9:4). Jewish custom established the proper period for mourning as seven days.

According to the Talmud, the delay of the global food of Noah's time for seven days (Gen 7:4) was granted to allow mourning for the death and burial of Methuselah (Sanh. 108b; Gen. Rabbah 32:7). Genesis records that Joseph mourned seven days for his father Jacob (Gen 50:10). In Jewish culture the seven days were devoted to visiting the bereaved and providing personal support. A general period of mourning exceeded the seven days to a maximum of thirty days based on the example of Israel mourning thirty days after the death of Aaron (Num 20:29) and Moses (Deut 34:8).

Yeshua encountered the widow in the midst of venting her broken heart. His entreaty does not criticize the expression of grief, or command her to shut off the flow of tears. Rather Yeshua's message is more like "you can stop crying" (ISV), and in saying this offers hope that the time of sorrow would soon be over.

14 And having come up he touched the bier; and those bearing it stopped. And he said, "Young man, I say to you, arise!"

And: Grk. kai, conj. having come up: Grk. proserchomai, aor. part., to approach from a point to a person or place; come, go to, approach. he touched: Grk. haptō, aor. mid., make contact with or fasten to; touch, take hold of, grasp. the bier: Grk. ho soros, the funeral-couch or bier on which the Jews carried their dead forth to burial (Thayer). The noun occurs only here in the Besekh. In Greek culture the term was used for an urn or receptacle for keeping the bones of the dead (LSJ). In the LXX soros occurs one time to translate Heb. aron, a chest, and used of the mummy-case in which Joseph was enclosed according to Egyptian custom (Gen 50:26). In ancient Egypt only important persons were buried in a mummy-case, but this was not a practice among Israelites.

The only other mention in Scripture of a burial conveyance is in reference to the funeral of Abner (2Sam 3:31) who was placed on a bier or bed, Heb. mittah (LXX klinē, bed, mat, bier, stretcher). Bible versions are divided between translating soros here as "bier" and "coffin." A bier is a simple flat frame made of wood. In modern culture a coffin is an enclosed box in which the dead are buried. In the Jewish culture of the time the burial conveyance was not an enclosed box. The Expanded Bible suggests  the body was probably wrapped in cloths and lying on a wooden plank. See an illustration here. By rabbinic rule the bier used in funerals was to be plain so as not to shame the poor (Moed Katan 27b).

It should be noted that Yeshua touched the bier and not the corpse. The Torah declared that anyone touching a dead person became unclean for seven days (Num 19:11). Touching the bier avoided any religious violation and was no different than the men carrying the bier.

and: Grk. de, conj. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. bearing it: Grk. bastazō, pl. pres. part., may mean (1) take up something from a position; lift with the hands; (2) sustain a burden; bear, carry; (3) remove from a position; remove, pilfer, steal. The second meaning applies here. Lightfoot notes that in Jewish culture is was considered an honor to help carry the bier of a deceased person (cf. Berachot 3:1). stopped: Grk. histēmi, aor., 3p-pl., cause to be in a place or position; place, set, stand. Plummer suggests that the purpose of Yeshua touching the bier was to make the bearers stand still.

And: Grk. kai. he said: Grk. epō, aor. See verse 9 above. Young man: Grk. neaniskos (from neanias, young man), a young man, a youth. The noun ending has diminutive force, so it emphasizes youthfulness. The descriptive noun denotes having passed bar mitzvah age (13), so by Jewish law an adult. In the LXX neaniskos translates Heb. na'ar, boy, lad, youth (Gen 14:24; 21:12; 22:5) and bachur, a young man of marriageable age (Deut 32:25; Jdg 14:10; Ruth 3:10). The typical age of marriage for males was 18 (Avot 5:21), but marriage might also take place anywhere from 16-24 years of age (Kidd. 29b-30a). Since the only relationship of the youth was his mother, we may assume that he had not passed his 16th birthday.

I say: Grk. legō, pres. See verse 4 above. to you: Grk. su, second person pronoun. arise: Grk. egeirō, aor. pass. imp., to rise or raise from a recumbent or lower position, and is used here with the sense to recall the dead to life. This verb is often used of restoring the dead to life (e.g. Matt 11:5; Mark 6:16; Luke 20:37; John 5:21; Acts 26:8). The imperative mood signifies an authoritative command. It is a striking action to address the dead youth. Yeshua did not address him by name as he will when he raises Lazarus (John 11:43). Even though this event may be regarded as a providential appointment, the mother and son were previously unknown to Yeshua.

15 And the dead one sat up and began to speak. And Yeshua gave him to his mother.

And: Grk. kai, conj. the dead one: Grk. ho nekros, adj., without life in the physical sense; being dead, dead one. sat up: Grk. anakathizō, aor., to raise oneself and sit upright. In Greek culture the verb was used by medical writers to describe patients sitting up in bed (Rienecker). This verb occurs only twice in the Besekh, the other in Luke's narrative of Peter raising Tabitha (Acts 9:40). One can only imagine the wonder on the young man's face as he no doubt realized that the cause of death had been eliminated and he was back in his body. The sitting up signified that the young man was not in enclosed in a coffin with a lid.

and: Grk. kai. began: Grk. archō, aor. mid., may mean (1) to rule or (2) to begin or commence something. The second meaning applies here. to speak: Grk. laleō, pres. inf., to make an oral statement and to exercise the faculty of speech; say, speak, talk. The sitting up and speaking were proofs of being brought back to life (Gill). Luke does not record the words of the youth, but it was likely praise to God. And: Grk. kai. Yeshua gave: Grk. didōmi, aor., generally to give something to someone, often with the focus on generosity, but may be used to mean bestow, hand over, impart, or entrust. him: Grk. autos, personal pronoun. to his: Grk. autos. mother: Grk. ho mētēr. See verse 12 above.

Very likely as soon as the youth sat up those bearing him set him on the ground and stood back in shock. Whether Yeshua gave instructions to remove the cloth wrapping from the youth as he ordered for Lazarus (John 11:44) is not stated. In this instance the force of the verb "gave" may imply that Yeshua assisted the youth in standing and removing the binding cloth and then leading him to his mother. Ellicott comments that the mother was probably following at some little distance with the other mourners. As she came up she received her son as given to her once again, this time "God-given."

16 Then awe took hold of all, and they began glorifying God, saying that, "A great prophet has risen among us!" and, "God has visited His people!"

Then: Grk. de, conj. awe: Grk. phobos may mean (1) the feeling of need to escape from or avoid a threat; fear; (2) feeling of respect; reverence, awe; or (3) the process of causing in someone a feeling of need to escape from a situation; intimidation. The second meaning applies here and is translated in a few versions as "awe" (CEB, CJB, DLNT, NIV, NJB). took hold of: Grk. lambanō, aor., to lay or take hold of, to take in the hand or receive. Here the verb depicts a strong emotional reaction. all: pl. of Grk. pas, adj. See verse 1 above. The adjective refers to all that witnessed the young man restored to life.

and: Grk. kai, conj. they began glorifying: Grk. doxazō, impf., 3p-pl., enhance esteem or reputation through word of praise or action to honor. The verb properly means to ascribe weight by recognizing real substance and truth (HELPS). The imperfect tense is inceptive (Rienecker). God: Grk. ho theos, God, the omnipotent, omniscient, omnipresent Creator of all things and God of Israel (Gen 1:1; Ex 5:1; Luke 1:68). In the LXX theos translates Hebrew words for God, El, Eloah, and Elohim, as well as the sacred name YHVH (DNTT 2:67-70). The reality of the God of Israel excludes the possible existence of any other deity (Isa 44:6; 45:5-6; 46:9).

saying: Grk. legō, pl. pres. part. See verse 4 above. that: Grk. hoti, conj. The conjunction is used here to introduce a direct quotation. A great: Grk. megas, adj., exceeding a standard and therefore impressive. prophet: Grk. prophētēs, one who is gifted with the ability for interpretation or revelation transcending normal insight or awareness, i.e., a prophet. In Scripture the term refers to one who spoke on God's behalf, whether in foretelling or forth-telling.

has risen: Grk. egeirō, aor. See verse 14 above. The verb is used here in the sense of making a public appearance. among: Grk. en, prep. us: Grk. hēmeis, pl. first person pronoun. This is a striking statement since Yochanan the Immerser was regarded as a prophet (Matt 14:5), but he performed no miracles. Moreover, no prophet had appeared in Israel before Yochanan for four hundred years.

and: Grk. kai. God: Grk. ho theos. has visited: Grk. episkeptomai, aor. mid., to pay attention to, look in on, visit, and here alludes to God's personal intervention. The verb was especially used of the "visits" of a physician (Plummer). His: Grk. autos, personal pronoun. people: Grk. ho laos. See verse 1 above. This declaration is a reminder that when God decided to make Himself incarnate and bring redemption to the world He chose to do so among and through His covenant people, Israel. The Jewish people present that day acknowledged the miracle was the work of God Almighty.

17 And this report concerning him went out in all Judea and all the surrounding region.

And: Grk. kai, conj. this: Grk. houtos, demonstrative pronoun. report: Grk. ho logos. See verse 7 above. concerning: Grk. peri, prep. him: Grk. autos, personal pronoun. went out: Grk. exerchomai, aor., to move away from a place or position, go forth, go away from. The verbal clause means that the report was communicated by people. in: Grk. en, prep. all: Grk. holos, adj., signifier of a thing understood as a complete unit and not necessarily every individual part; all, entire, whole. Judea: Grk. Ioudaia, Judea, a name applied to that part of Canaan occupied by those who returned after the Assyrian and Babylonian captivities (Zodhiates).

In the LXX Ioudaia translates Heb. Y'hudah ("praised"), Judea or the Kingdom of Judah, first in Ruth 1:1. The territorial name of Ioudaia has two uses in Luke-Acts: (1) the historic territory of that lay between Samaria on the north and Idumea on the south. Judea was bounded on the west by the Mediterranean Sea and the east by the Jordan River. (See the map.) (2) the Roman province of Judaea formed in A.D. 6, which comprised Samaria, Judea and Idumea with its capital at Caesarea. (See the map.) Plummer and Thayer assign the second meaning here.

NOTE: The lexicons of Thayer (1889), Bauer (1937, 1952) and Danker (2009), as well as Plummer, define Ioudaia as "a region of Palestine." Even modern Christian Bible maps repeat the error. However, this definition is erroneous because the land was not known as Palestine at any time in biblical history, including the first century when Luke wrote these words. Such a false definition could be viewed as antisemitic. See my article The Land is NOT Palestine.

and: Grk. kai. all: Grk. pas. The adjective probably intends extending the reporting in all directions. the surrounding region: Grk. perichōros, adj., neighboring, the region round about (Thayer). The report went forth from Nain, located in southern Galilee, and the neighboring territory could include the rest of Galilee, Samaria, the coastal region of Tyre and Sidon, the Decapolis, the territory under Herod Philip and Perea.

Deputation from Yochanan, 7:18-23

18 And his disciples reported to Yochanan concerning all these things.

Reference: Matthew 11:2.

And: Grk. kai, conj. his: Grk. autos, personal pronoun. disciples: pl. of Grk. mathētēs. See verse 10 above. reported: Grk. apaggellō, aor., 3p-pl., to report or announce, may mean (1) to report back in response to a directive; or (2) to relate as the result of first-hand experience, observation or other source of direct information; relate, report, declare. The second meaning is intended here.

to Yochanan: Grk. Iōannēs, which attempts to transliterate the Heb. Yochanan, the one known as the Immerser (verse 20 below). Clarke notes that the Hebrew name is nearly lost in the Greek Iōannēs, and in the Latin Johannes, and almost totally so in the English John. The original name is compounded of YHVH-chanan [show favor, be gracious], "the grace or mercy of YHVH." The meaning of Yochanan's name was very appropriate to the circumstances. The elderly Zechariah and Elizabeth received God's grace in the birth of their son and then the son's ministry represented God's grace being extended to Israel.

Christian versions render the Jewish name as "John," which was introduced by the Mace New Testament in 1729. Messianic Jewish versions (CJB, MJLT, MW, OJB) render the name as "Yochanan" to emphasize his Hebrew name and Jewish heritage. The TLV, also a Messianic Jewish version, uses "John" in accordance with standard Bible versions, as does Heinz Cassirer in his translation God's New Covenant. For the purposes of this commentary the name "Yochanan" is used for the Immerser and "John" for the apostle.

At this time Yochanan was in prison at the order of Herod Antipas (Luke 3:20) at Machaerus, the castle fortress situated in Perea, on the eastern side of the Dead Sea (Josephus, Ant. XVIII, 5:2). Yochanan had many disciples as a result of his immersion ministry. These disciples were given access to Yochanan, no doubt to bring him food. Prisons did not offer a food service. concerning: Grk. peri, prep. all: pl. of Grk. pas, adj. these things: n.pl. of Grk. houtos, demonstrative pronoun. The plural pronoun alludes to the healing of the centurion's servant and the raising of the widow's son.

19 And having summoned a certain two of his disciples, Yochanan sent them to the Lord, saying, "Are you the One coming, or are we to look for another?"

Reference: Psalm 40:7; Malachi 3:1; Matthew 11:2-3.

And: Grk. kai, conj. having summoned: Grk. proskaleō, aor. part., to call, invite or summon to one's self or one's presence. a certain: Grk. tis, indefinite pronoun. See verse 2 above. two: Grk. duo, the numeral two. Matthew's account does not give the number. The number two is important because evidence required the testimony of at least two witnesses (Deut 17:6; 19:5; Matt 18:16). of his: Grk. autos, personal pronoun. disciples: pl. of Grk. mathētēs. See verse 10 above. Yochanan: Grk. Iōannēs. See the previous verse. sent them: Grk. pempō, aor. See verse 6 above. to: Grk. pros, prep. the Lord: Grk. ho kurios. See verse 13 above. saying: Grk. legō, pres. part. See verse 4 above. Are: Grk. eimi, pres. See verse 2 above. you: Grk. su, second person pronoun.

the One: Grk. ho, definite article, but used here as a demonstrative pronoun and a circumlocution for the Messiah. coming: Grk. erchomai, pres. mid. part. See verse 3 above. Plummer notes that among Jews the coming of the Messiah was a matter of quite notorious certainty. Such certainty was based on numerous predictions in the Tanakh. See my article Prophecies of the Messiah. Ellis notes that Luke presupposes the previous declaration of Yochanan that Yeshua was the Messiah (cf. John 1:29-34).

or: Grk. ē, conj. involving options and is used as (1) a marker of an alternative, "or;" or (2) a marker indicating comparison; than, rather than. The first meaning applies here. are we to look for: Grk. prosdokaō, pres., 1p-pl., be on alert for; expect, wait for, look for. another: Grk. allos, adj. See verse 8 above. The report that reached the ears of Yochanan was of Yeshua teaching and performing miracles, but there was no mention of specific actions that Yochanan had prophesied (Matt 3:11-12; Luke 3:16-17). Where was the immersing in the Spirit and fire, clearing the land of evil, gathering the righteous into the Kingdom, and sending the wicked to hell?

Many Christian commentators have discussed and debated the significance of the question. Some think Yochanan had lost faith that Yeshua was the Messiah because of his unfulfilled expectations. The message of Yochanan would have given the impression that the actions of the Messiah would take place right away. Other commentators think Yochanan's question reflects perplexity. Yeshua had performed miracles, but he had not brought judgment on the wicked rulers and Yochanan was stuck in prison. Plummer contends that asking the question affirms that Yochanan, even in his confusion, did have faith.

Some commentators have suggested that Yochanan's question was for the benefit of his disciples who needed strengthening or correcting in their beliefs. This could be a valid concern, but the question is presented as an earnest desire of Yochanan. Stern suggests that the question is in code (42). The use of the participle "the One coming" would be clear only to those acquainted with Yochanan's teaching. Had he asked, "Are you the Messiah?" it would have been more difficult for Yeshua to send an answer to Yochanan without revealing his identity, which he was not yet wanting to do (cf. Matt 8:4; Mark 3:12; Luke 5:14; 8:56; 9:21).

20 Then the men having come to him, said, "Yochanan the Immerser has sent us to you, asking, 'Are you the One coming, or are we to look for another?'"

Then: Grk. de, conj. the men: pl. of Grk. ho anēr, an adult man as contrasted with a woman without regard to marital status. We should note that a man, biologically speaking, is distinguished from a woman by possession of the XY chromosome and the ability to produce sperm cells. In Greek literature the noun especially emphasized manliness and was used of warriors and heroes (DNTT 2:562). In the LXX anēr translates several Hebrew nouns that mean man, husband, hero, elder, lord, prince, and warrior.

having come: Grk. paraginomai, pl. aor. mid. part. See verse 4 above. to: Grk. pros, prep. him: Grk. autos, personal pronoun. The two disciples of Yochanan faithfully followed his instructions. said: Grk. legō, aor., 3p-pl. See verse 4 above. Yochanan: Grk. Iōannēs. See verse 18 above. the Immerser: Grk. ho baptistēs, (from baptizō, "to immerse"), one who superintends the ritual washing of immersion. The title was given to Yochanan because his ministry strongly emphasized immersion as a testimony of repentance for the forgiveness of sins (Luke 3:3). The translation of "the Baptist" in Christian versions ignores the Jewish context. The immersion ministry of Yochanan bore no similarity to the practice of baptism as it developed in Christianity.

has sent: Grk. apostellō, aor. See verse 3 above. us: Grk. hēmeis, pl. first person pronoun. to: Grk. pros, prep. you: Grk. su, second person pronoun. asking: Grk. legō, pres. part. The question of Yochanan in the previous verse is then repeated verbatim.

21 In that very hour he healed many from diseases and afflictions and evil spirits; and many blind he granted to see.

In: Grk. en, prep. that very: Grk. ekeinos, demonstrative pronoun typically used to refer to a noun (person or thing) immediately preceding in the Greek text; that, that one there. hour: Grk. ho hōra may mean (1) a short space of time, the twelfth part of a day; hour; (2) fig. for a season in the year; or (3) fig. for a point of time as occasion for action or for an event. The first usage applies here. The temporal clause implies that coincidental with the arrival of Yochanan's disciples Yeshua had been engaged in healing ministry, so "that hour" might mean "that day." The declaration of this verse represents an eye-witness account, and Luke includes the information, not found in Matthew's account, no doubt as providential for Yeshua's answer in verse 22.

he healed: Grk. therapeuō, aor., may mean (1) to offer helpful service, help out, serve; or (2) reversing a physical condition to restore a person having an illness or infirmity. The second meaning applies here. many: pl. of Grk. polus, adj. See verse 11 above. from: Grk. apo, prep. The preposition is used here as a marker of separation or physical removal from the body. diseases: pl. of Grk. nosos, a chronic persisting disease, malady, or sickness (HELPS). and: Grk. kai, conj. afflictions: pl. of Grk. mastix, a device used for whipping, but used here fig. of a malady causing a high level of suffering, a serious disease.

In LXX the noun is used of any grievous trouble, not necessarily disease, but especially of divine chastisements for transgressions (Ps 35:15; 89:32; Sirach 40:9; 2Macc 7:37). Plummer suggests that the afflictions in this instance were from Divine chastisement, but a Satanic source should not be overlooked considering the next item mentioned.

and: Grk. kai. evil: Grk. ponēros, adj., bad or evil and used here to mean marked by lowness in social worth or deviation from an acceptable moral or social standard. In the LXX ponēros renders Heb. ra, which can mean evil, bad or of little value, first in Genesis 2:9. Vincent notes that the adjective is applied in medicine to that which spreads destruction or corruption; as the poison of serpents. spirits: pl. of Grk. pneuma, wind, breath or spirit; which is used in the Besekh for the human spirit, supra-natural beings, and the Holy Spirit. The noun is used here of a supra-natural being, synonymous with the "unclean demon" (cf. Luke 4:33, 36) and "unclean spirits" (Luke 6:18).

Describing the invasive entity as a "spirit" does not imply the lack of corporeal substance, but rather that the physical nature of the spirit is of an eternal quality in contrast to the flesh of humans created from the dust of the earth (Gen 2:7). In addition, the molecular structure of a spirit is also such as to permit cohabitation with a human. The mention of "healing from evil spirits" can refer to either "oppression," being afflicted with discouragement, depression, doubt or fear; or "possession," being indwelt and controlled by a demon.

and: Grk. kai. many: pl. of Grk. polus. blind: pl. of Grk. tuphlos, adj., inability to see; blind. The adjective is applied both literally (Matt 9:27-28; 12:22; Luke 11:14; 18:35; John 9:1) and figuratively (Matt 15:14; 23:17; John 9:39-41). he granted: Grk. charizomai, aor., may mean (1) to grant as a favor, to give graciously to; or (2) to discharge from obligation, including forgiveness. The first meaning is intended here. to see: Grk. blepō, pres. inf., may mean (1) possess the physical ability to see; (2) use one's eyes to take note of an object; (3) be looking in a certain direction; or (4) to have inward or mental sight. The first meaning has application here. The verbal clause emphasizes that the healing resulted from personal request.

22 And having answered he said to them, "Having gone report to Yochanan what you have seen and heard: the blind are seeing, the lame are walking, those with skin disease are cleansed, and the deaf are hearing, the dead are raised, the poor are having the good news proclaimed to them.

Reference: Isaiah 35:5-6; 61:1; Matthew 11:4-5.

And: Grk. kai, conj. having answered: Grk. apokrinomai, aor. pass. part., to answer or reply to someone, whether to a question, request, exhortation, command, etc. (BAG). In the LXX apokrinomai translates Heb. anah, to answer or respond to something said or asked in conversation (Gen 18:27); or to testify or respond as a witness in a legal proceeding (Gen 30:30) (BDB 772). The verb always indicates something has preceded (either said or done) to which the remarks refer.

he said: Grk. legō, aor. See verse 4 above. The use of "answered and said" is typical Hebraic way of advancing the narrative of dialog (e.g., Gen 27:39; 40:18; Josh 24:16; Jdg 20:4; 1Sam 1:17). The verb "answered" emphasizes that a verbal response was made and "said" introduces the quotation. to them: pl. of Grk. autos, personal pronoun; Yochanan's disciples. Having gone: Grk. poreuomai, pl. aor. pass. part., may mean (1) to move from one area to another; to go or to make one's way, journey, travel; or (2) in an ethical sense, to conduct oneself, live, walk. The first meaning applies here.

report: Grk. apaggellō, aor. See verse 18 above. to Yochanan: Grk. Iōannēs. See verse 18 above. what: Grk. hos, relative pronoun. you have seen: Grk. horaō, aor., 2p-pl. See verse 13 above. and: Grk. kai. heard: Grk. akouō, aor., 2p-pl. See verse 3 above. Yeshua emphasizes that the disciples of Yochanan had been eyewitnesses of the miracles reported in verse 21. Yeshua then lists six categories of people who received specific benefits of his ministry.

All the adjectives are masculine, but the last category would certainly have included women. All the clauses should be taken literally. Plummer notes that they seem to be arranged in two groups, which are connected by kai and in each group there is a climax, the strongest item of evidence being placed last.

the blind: pl. of Grk. tuphlos, adj. See the previous verse. are seeing: Grk. anablepō, pres., 3p-pl., may mean (1) to shift one's gaze upward; or (2) to be able to see after a period without sight. The second meaning applies here. the lame: pl. of Grk. chōlos, adj., crippled in the feet, limping, halting, lame (Mounce). The adjective covers a variety of structural problems that could limit or prevent mobility. are walking: Grk. peripateō, pres., 3p-pl., to engage in pedestrian activity; go about; walk about, walk around, walk.

those with skin disease: pl. of Grk. lepros, adj., "scaly," afflicted with skin disease (Danker). In the LXX lepros translates Heb. tzara (Lev 13:44), one afflicted with a skin disorder, which is called tzara'at (Lev 13:2). The subject of skin diseases is covered in Leviticus 13 and biblical descriptions do not refer to Hansen's Disease, so the common translation of "lepers" in this verse is inaccurate. The Hebrew term tzara'at included common bacterial and fungal infections of the skin as well as autoimmune disorders (HBD, "Diseases"). Some versions correctly translate the noun with "skin disease" (CEB, EASY, EXB, GW, GNB, HCSB, ICB, NOG, NCV, NIRV, NLV, NRSVUE, NTFE, WE) and Messianic Jewish versions have tzara'at (CJB, TLV).

are cleansed: Grk. katharizō, pres. pass., 3p-pl., to clean or cleanse, usually with a religious meaning and here referring to physical removal of skin disease to enable communal restoration. In the LXX katharizō has wide application and is normally associated with removal of uncleanness that will enable a person to have contact with God and/or other people (Lev 13−14). The verb primarily translates Heb. taher, to cleanse or purify, first in Genesis 35:2. The Hebrew verb may depict either process or result (DNTT 3:104).

and: Grk. kai. the deaf: pl. of Grk. kōphos, adj., blunted or dull, whether in tongue or the ears, here the latter and unable to distinguish sounds. are hearing: Grk. akouō, pres., 3p-pl. the dead: pl. of Grk. nekros, adj. See verse 15 above. are raised: Grk. egeirō, pres. pass., 3p-pl. See verse 14 above. The dead raised would include the centurion's servant who was at the point of death and the widow's son in Nain. the poor: pl. of Grk. ptōchos, adj., in a needy condition opposite of having abundance, without any resources; beggarly, poor, destitute. The adjective also includes those lacking social position that can influence the rich and powerful.

are having the good news proclaimed to them: Grk. euaggelizō, pres. pass., 3p-pl., to announce the good message, and is used to mean (1) pass on information that provides good tidings to the recipient, and (2) spread good tidings of God's beneficial concern, especially God's saving action in connection with Yeshua. The second meaning applies here. In the LXX euaggelizō stands for Heb. basar, to publish or bear tidings, whether good or bad, first in 1Samuel 31:9 (DNTT 2:108-109).

Yeshua's answer complies with the request from Yochanan posed in verse 19 and would be of secondary benefit to his disciples. Stern suggests that Yeshua's answer to Yochanan's question is also in code (42). Instead of saying "I am the Messiah," Yeshua refers to prophecies of six signs which Jews expected the Messiah to perform when he comes: (1) he will make the blind see (Isa 29:18, 35:5), (2) make the lame walk (Isa 35:6, 61:1), (3) cleanse those with skin diseases (Isa 61:1), (4) make the deaf hear (Isa 29:18, 35:5), (5) raise the dead (Isa 26:19), and (6) proclaim good news the poor (Isa 61:1–2).

Plummer comments that the last sign is the clearest evidence of Yeshua being the Messiah, as he himself had declared at Nazareth (Luke 4:18-21). His miracles need not mean more than that He was "a great Prophet," and Yochanan had already heard of them. But it was a new thing that the poor, whom the Romans trampled on, and whom the priest and the Levite ignored, should be invited into the Kingdom of God (Luke 6:20). Since Yeshua has done all these things, the message should be clear: Yeshua is the one; Yochanan need not look for another.

23 And blessed is whoever if he does not take offense in me."

Reference: Matthew 11:6.

And: Grk. kai, conj. blessed: Grk. makarios, adj., possessing the favor of God, that state of being marked by fullness from God; blessed one (Zodhiates). is: Grk. eimi, pres. See verse 2 above. whoever: Grk. hos, relative pronoun. if: Grk. ean, conj. that serves as a conditional particle and produces an aspect of tentativeness by introducing a possible circumstance that determines the realization of some other circumstance. Bible versions do not translate the conjunction here, but it is an important condition to Yeshua's declaration. Use of the conditional particle stresses that Yeshua is offering a gentle warning, not a rebuke.

he does not: Grk. mē, adv. See verse 6 above. take offense: Grk. skandalizō, aor. pass. subj., a verb drawn from the imagery of trap-setting or the laying of obstacles in another’s way. The verb can mean (1) cause someone to be guilty of transgression, cause to sin; or (2) cause reaction over what appears to be publicly offensive, shock. The second meaning fits here. in: Grk. en, prep. me: Grk. egō, first person pronoun. In other words, "you will be blessed if you correct your assumptions about Messianic prophecy."

Of special interest is that Yeshua's answer to Yochanan avoids mentioning the Messianic sign of "proclaiming liberty to the captives" (Isa 61:1). Stern comments that Yeshua seems to be saying delicately that even though he is the Messiah, Yochanan will not be set free (42). Yochanan had prophesied that the Coming One would be an instrument of judgment as well as compassion. But in prison he had heard nothing of judgment. His question thus arises from lacking insight into a first coming in mercy and a second coming for judgment.

Commendation of Yochanan, 7:24-28

24 Then the messengers of Yochanan having departed, he began to speak to the crowds concerning Yochanan, "What did you go out into the wilderness to see? A reed being shaken by the wind?

Reference: Matthew 11:7.

Then: Grk. de, conj. the messengers: pl. of Grk. ho aggelos means messenger, whether human or heavenly (BAG). In the LXX aggelos translates Heb. malak (SH-4397), a messenger, representative, courier or angel (DNTT 1:101f). The term is used here of a human representative. of Yochanan: Grk. Iōannēs. See verse 18 above. having departed: Grk. aperchomai, aor. part., to be in movement from a position with or without mention of a destination, to go away, depart or leave. he began: Grk. archō, aor. mid. See verse 15 above. to speak: Grk. legō, pres. inf. See verse 4 above. to: Grk. pros, prep. the crowds: pl. of Grk. ho ochlos. See verse 9 above.

concerning: Grk. peri, prep. Yochanan: Grk. Iōannēs. Yeshua then poses a question three times regarding popular opinions of Yochanan, which may imply three different groups of people. What: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. did you go out: Grk. exerchomai, aor., 2p-pl. See verse 17 above. into: Grk. eis, prep. the wilderness: Grk. ho erēmos, an unpopulated region, desert or secluded place. In the LXX erēmos often translates Heb. midbar, which may refer to tracts of land used for pasturage, uninhabited land or dry land (BDB 484), first in Genesis 14:6.

Yeshua alludes to the location of Yochanan's ministry. The translation of "desert" in some versions may be misleading. By modern definition a desert is an arid place that receives less than 10 inches of annual rainfall. The biblical term does not necessarily denote an arid region. The precise location of Yochanan's ministry is unknown, but Matthew 3:1 identifies the "wilderness of Judea" as the initial starting point for his ministry. During the time of his ministry Yochanan moved around. The point is that he stayed away from population centers.

to see: Grk. theaomai, aor. mid. inf., to look upon with special interest; behold, look at, take notice of. A reed: Grk. kalamos, the straight stalk of tall grass; reed or cane. The noun alludes to the reedy banks of the Jordan where Yochanan conducted his immersion ministry (Exell). being shaken: Grk. saleuō, pres. pass. part., to agitate, shake thoroughly. by: Grk. hupo, prep. The preposition is used here to mark agency. the wind: Grk. anemos, wind in the sense of the air currents that influence weather.

The proverbial question implies an expectation of some people that Yochanan would be inconsistent or wavering in his beliefs (Clarke). Instead they found that Yochanan was not a man "blown about by every wind of doctrine" (Eph 4:14), but a man of absolute conviction of his role and message. He boldly and consistently proclaimed "thus says the Lord" without fear or favor. Yochanan's perplexity regarding his own expectations was no indicator that he was "shaken" in his faith.

25 But what did you go out to see? A man dressed in soft clothes? Behold, those in splendid clothing and living in luxury are in the palaces!

Reference: Matthew 11:8.

But: Grk. alla, conj. See verse 7 above. what: Grk. tís, interrogative pronoun. did you go out: Grk. exerchomai, aor., 2p-pl. See verse 17 above. to see: Grk. horaō, aor. inf. See verse 13 above. A man: Grk. anthrōpos. See verse 8 above. dressed: Grk. amphiennumi, aor., to put on, clothe, dress. in: Grk. en, prep. soft: pl. of Grk. malakos, adj., delicate, soft, used of finely textured garments. clothes: pl. of Grk. himation, an outer covering for the body, generally used of clothing or apparel, typically made of wool, without reference to its quality.

Behold: Grk. idou, aor. imp. See verse 12 above. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. in: Grk. en. splendid: Grk. endoxos, held in high esteem, splendid, glorious. Think "designer label." clothing: Grk. himatismos, clothing or raiment. and: Grk. kai, conj. living: Grk. huparchō, pl. pres. part., to function or be in a state as determined by circumstance; be, exist. in luxury: Grk. truphē, softness, daintiness, indulgent living, luxury. are: Grk. eimi, pres., 3p-pl. See verse 2 above. in: Grk. en. the palaces: pl. of Grk. ho basileios, kingly dwelling or a royal residence. The description would especially apply to the Herodian family.

The second expectation by other people implies they went to see a fashionable celebrity who would impress them. After all Yochanan was the son of a prominent priest and could have had an exalted position in the temple hierarchy. For these sightseers the reality of Yochanan presented a sharp contrast to the prominent leaders in the country. The rulers and religious leaders lived in luxurious houses, dressed in expensive clothes and ate the finest of foods. On the other hand, Yochanan was exposed to the elements of nature, wore a garment made of camel's hair and a leather belt around his waist, and subsisted on a diet of locusts and wild honey (Matt 3:4; Mark 1:6).

26 But what did you go out to see? A prophet? Yes, I say to you, and most excellent of a prophet.

Reference: Matthew 11:9.

But: Grk. alla, conj. See verse 7 above. what: Grk. tís, interrogative pronoun. did you go out: Grk. exerchomai, aor., 2p-pl. See verse 17 above. to see: Grk. horaō, aor. inf. See verse 13 above. A prophet: Grk. prophētēs. See verse 16 above. Some people did go out to hear the word of God proclaimed by a prophet. Yes: Grk. nai, particle of affirmation, agreement or strong assertion; yes, indeed, certainly. I say: Grk. legō, pres. See verse 4 above. to you: Grk. humeis, pl. second person pronoun. and: Grk. kai, conj. most excellent: Grk. perissos, adj., beyond the regular number, out of the common, used of persons to mean extraordinary, remarkable (LSJ).

HELPS defines the adjective as "beyond what is anticipated," "exceeding expectation." Thayer uses superlatives such as extraordinary, more remarkable, superior, surpassing, pre-eminent, uncommon to define the adjective. The common translation of "more than" seems inadequate to Yeshua's high compliment. of a prophet: Grk. prophētēs. The kudo here indicates that Yochanan fulfilled all of God's expectations of him as the forerunner of the Messiah.

27 This is he concerning whom it is written, 'Behold, I send my messenger before Your face, who will prepare Your way before you.'

Reference: Malachi 3:1; Mark 1:2; Matthew 11:10; Luke 1:17.

LXX: "Behold, I send out my messenger who shall prepare the way before my face." (ABP)

MT: "Behold, I send my messenger and he will prepare the way before me." (BHIB)

This: Grk. houtos, demonstrative pronoun. is: Grk. eimi, pres. See verse 2 above. he concerning: Grk. peri, prep. whom: Grk. hos, relative pronoun. it is written: Grk. graphō, perf. pass., to write or inscribe a document, with focus on the physical act of writing, as well as the expression of thought. The phrase "it is written" is the standard formula in the Besekh for attesting an assertion of truth and divine inspiration of Scripture, followed by a quote from the Tanakh. Christian theologies have different theories of biblical inspiration but for the Jewish apostles it was a simple matter that God spoke and man wrote (e.g., Ex 17:14; Deut 30:10; 2Pet 1:20-21).

Yeshua then quotes from Malachi 3:1, an important Messianic prophecy. The text is from the LXX with minor changes in order to personalize the application to himself. Behold: Grk. idou (for Heb. hên), aor. imp. See verse 12 above. I send: Grk. apostellō (for Heb. shalach), pres. See verse 3 above. The LXX actually has exapostellō ("send out"). my: Grk. egō, first person pronoun. messenger: Grk. aggelos (for Heb. malak). See verse 24 above. before: Grk. pro, prep. indicating precedence, either (1) spatially, 'ahead, before,' (2) temporally, 'earlier than, before' or (3) in rank, before or above. The first usage applies here. Your: Grk. su, second person pronoun. The LXX has egō, "my."

face: Grk. prosōpon is used to mean (1) the face, by which someone is identified; (2) the countenance or visage projected by someone; and (3) a personal presence or the act of appearing before someone. The third meaning is intended here. In the LXX prosōpon translates Heb. paneh, face, used literally of the front part of head, or being in the sight of someone, and frequently used of the face or presence of God (Gen 16:13; 32:30; Ex 24:9-11; 33:20; Num 6:25f; Deut 4:12; Jdg 6:22-23; Ps 13:2; 104:29) (DNTT 1:585). The phrase "before Your face" is not found in the LXX or MT, but the quotation in Matthew and Mark include the phrase.

who: Grk. hos. will prepare: Grk. kataskeuazō (for Heb. panah, "to turn"), fut., arrange proper conditions, prepare or make ready. In the Malachi passage the Hebrew verb has the sense of 'to make clear' or 'free from obstacles' (BDB 815). The LXX has etoimazō, "to make ready, prepare.' Matthew and Mark also have kataskeuazō, which is likely derived from a contemporary variant Greek text. The choice of kataskeuazō might have been influenced by its use in Isaiah for the creative power of God (Isa 40:28; 43:7; 45:7).

Your: Grk. su. The pronoun is not found in the LXX or MT. way: Grk. ho hodos (for Heb. derek, "way"), with the focus on the concept of going the word typically has the sense of a route for traveling, hence a way, a road or a highway, but also fig. of a course of action or behavior, especially prescribed by God. The noun is used here fig. of the way or expectation of God defining how the fulfillment of prophecy is to take place. before: Grk. emprosthen, adv., expresses a spatial position that is in front or ahead; before, in front of. you: Grk. su. The phrase "before you" is not found in the LXX or MT, but Yeshua offers the interpretive addition to apply the prophecy to himself.

28 I say to you, among those born of women no one is greater than Yochanan; yet the least in the kingdom of God is greater than he."

Reference: Matthew 11:11.

I say: Grk. legō, pres. See verse 4 above. to you: Grk. humeis, pl. second person pronoun. among: Grk. en, prep. those born: pl. of Grk. gennētos, adj., begotten, born. of women: pl. of Grk. gunē, an adult female person, without respect to age, marital or social status except as defined in the context. no one: Grk. oudeis (from ou, "not" and heis, "one"), adj., used to indicate negation of a person or thing as actually existing at a given place or moment; no one, none, nothing.

is: Grk. eimi, pres. See verse 2 above. greater: Grk. megas, adj. See verse 16 above. than Yochanan: Grk. Iōannēs. See verse 18 above. This powerful accolade means that no personality in the Tanakh was greater than Yochanan and may well have been shocking to the Jewish audience that elevated Moses above all. Conversely, Yeshua did not say that Yochanan was greater than Moses. The greatness of Yochanan was in his office and mission. His being the forerunner to the Messiah makes him unique in biblical history. Plummer notes that he was a prophet, like Moses and Elijah; yet he not only prophesied, but saw and pointed out to others the Messiah of whom he prophesied.

yet: Grk. de, conj. the least: Grk. ho mikroteros, comparative form of mikros, adj., relatively limited in extent, whether in age, quantity, rank, size or time. As a reference to persons the adjective is used of children (Matt 18:6), one younger of two (Mark 15:40), and those lower in social position (Acts 8:10). In the LXX mikros (in its neuter form mikron) appears frequently to translate primarily Heb. qatan, small, younger, unimportant or weak (BDB 881), first in Genesis 19:11 (DNTT 2:428). The application of the adjective in this context has been much debated.

in: Grk. en, prep. the kingdom: Grk. ho basileia, kingship, reign, royal power, sovereignty, or territory ruled over by a king. of God: Grk. ho theos. See verse 16 above. The teaching of Yeshua concerning the Kingdom of God, synonymous with "Kingdom of Heaven" in Matthew, is a uniquely Jewish doctrine. The first mention of the reign of God, properly ADONAI (Heb. YHVH), in Scripture is in the song of Moses after victory over the Egyptians (Ex 15:18).

At Mount Sinai ADONAI announced His intention that His covenant people become "a kingdom of priests and a holy nation" (Ex 19:6). God's kingdom would be distinguished from the kingdoms of the world by adherence to the standards of conduct set forth in the commandments of the Torah (cf. Deut 17:18-20; 28:1; Matt 5:19). God's intention for His kingdom was not realized in the centuries of the Israelite confederacy, but with the institution of the monarchy God promised an enduring kingdom ruled by the heir descended from David (2Sam 7:12-13; 1Chr 28:5; 2Chr 13:8; Isa 9:7; Ezek 34:23-24; 37:24-25; Hos 3:5; Zech 12:7-10).

Then the angel Gabriel informed Miriam that her son would bring about the Davidic kingdom and reign over "the house of Jacob" (Luke 1:32-33). Zechariah anticipated the reign of David's heir as making it possible to serve God without fear in holiness and righteousness (Luke 1:74-75). Yochanan the Immerser then prepared the way for the Kingdom of God by calling people to repent in order to be spiritually ready for the arrival of David's heir (Matt 3:1-3, 11-12).

By announcing the arrival of the Kingdom of God Yeshua heightened expectation created by Yochanan. Yeshua implied that the Kingdom was present in his person (Matt 3:2; Mark 1:15). In other words he was the promised Messianic King. What should be noted is that Yeshua never associated the Kingdom of God with a future ecclesiastical organization. Rather the Kingdom of God is the reign of the Jewish Messiah in human hearts (Luke 17:21). Moreover the kingdom is for Yeshua's disciples. Inclusion in the kingdom presupposes a willingness to obey the king. Over the course of his ministry Yeshua taught the people what it meant to live under his royal authority.

So, who is the "least in the Kingdom?" Plummer notes that the Church fathers as Chrysostom suggested the reference is to Yeshua himself, but rebuts this view by saying "We can hardly suppose that Jesus would have so perplexed the people as to affirm that He was inferior to the Baptist, who in all his teaching had enthusiastically maintained the contrary." Ellicott in his commentary on Matthew 11:11 points out that use of the comparative, not the superlative form of mikros, signifies he whose relative position in the kingdom of heaven is less than that of Yochanan. In fact, Yeshua uses this adjective to speak of those who believe on him (Matt 10:42).

is: Grk. eimi, pres. greater: Grk. megas. than he: Grk. autos, personal pronoun. Yeshua did not exclude Yochanan from the kingdom. Indeed as Liefeld points out, Yeshua will later emphasize that all the patriarchs and the prophets, including Yochanan, are part of the Kingdom (Luke 13:28). Conversely, Yochanan did not live to see the complete fulfillment of the Messianic mission, the pouring out of the Holy Spirit to empower disciples and the spread of the good news throughout the world. Thus, those "born again" into the kingdom would see glorious things that Yochanan could only dream of. The "least" is greater because of having greater privilege.

Analysis by Yeshua, 7:29-35

29 And all the people and the tax collectors having heard, and having been immersed in the immersion of Yochanan, affirmed the righteousness of God.

Reference: Luke 3:12.

Yeshua now contrasts the effect which Yochanan's preaching had upon the people and upon the religious hierarchy.

And: Grk. kai, conj. all: Grk. pas, adj. See verse 1 above. the people: Grk. ho laos. See verse 1 above. The singular form views the crowd as a corporate unit. and: Grk. kai. the tax collectors: pl. of Grk. ho telōnēs, a collector of taxes or other revenues (customs and tolls) from Jews on behalf of the Roman government. Jewish tax collectors were independent contractors, not civil servants, and earned their income from fees charged to individual taxpayers for banking services. having heard: Grk. akouō, aor. part. See verse 3 above. The verbal clause alludes to those who heard and responded to Yochanan's message (cf. Luke 3:10-12).

and having been immersed in: Grk. baptizō (from baptō, "immerse or plunge"), pl. aor. pass. part., to dip, soak, or immerse into a liquid. Christian versions translate the verb as "baptized" whereas Messianic Jewish versions translate the verb as "immersed." In the LXX baptizō occurs only once to translate Heb. taval (2Kgs 5:14) in reference to Naaman who immersed himself in the Jordan. In Scripture baptizō never means an action of sprinkling or pouring, but immersing into the water as graphically illustrated by Paul (Rom 6:4; Col 2:12).

The verb baptizō occurs in the Besekh 81 times and when it is used of someone undergoing immersion (45 times) the verb is in the passive voice. The passive voice of the verb does not mean that Yochanan personally put his hands on anyone to assist them under the water as occurs in the Christian ritual. See the characteristics of Jewish immersion in verse 4 above. The passive voice only signifies receiving the action described. The passive voice may involve a direct agent, an intermediate agent or an impersonal agent (DM 161f). In this instance the action was not produced by a direct agent, but the people received because of an agent who directed the action.

In addition, the passive voice of baptizō (baptisthēntes) makes it an example of deponent verbs in Koine Greek. A deponent verb is a verb in the passive voice but with an active meaning (DM 163). The passive voice was probably chosen in order to convey that the action was taken because of being directed or supervised rather than because of a unilateral decision.

the immersion: Grk. ho baptisma, washing that involved immersing, plunging, or submerging. Unlike the verb the noun occurs only in the apostolic writings, which suggests that the word must have been coined by one of the apostles. The corresponding Hebrew noun, coined by the Sages, is tevilah, meaning "complete immersion for purification," which occurs in various Talmudic tractates as a requirement for feminine purification (Niddah 2b, 30a), Levitical and priestly purification (Sanhedrin 39a; Yoma 88a) and the conversion of proselytes to Judaism (Kerithoth 9a; Yebamoth 46a-b) (Jastrow).

of Yochanan: Grk. Iōannēs. See verse 18 above. The unique term baptisma occurs 18 times in the apostolic narratives, exclusively in reference to the ministry of Yochanan. Indeed, the noun serves as a shorthand term for the ministry of Yochanan who called Israel to repentance to prepare for the Messiah. Yochanan, being a Jew, followed Jewish practice, which itself was based on Torah instruction. For more information on the practice of immersion in the apostolic era see Ron Moseley The Jewish Background of Christian Baptism. Four important elements characterized the immersion required by Yochanan.

● Immersion was conducted in the Jordan River at points deep enough that by squatting the penitent was fully submerged.

● Immersion was self-immersion. No one needed to assist the penitent under the water for it to be valid. Yochanan would not have even been in the river with the penitents. Rather he superintended the immersions and served as a witness to their completion.

● Immersion was gender-specific. That is, men were not present when women immersed and vice versa for the sake of modesty. Moreover, no Jewish man would put his hands on a woman who was not his wife.

● Immersion was not performed by individuals under bar/bat mitzvah age when a boy or girl became fully accountable to the Torah. Only those who repented, i.e. adults, immersed themselves.

Unlike later teaching of Christianity, immersion for Yochanan held no sacramental significance. Yet, the immersion in the Jordan was not merely ceremonial as immersion in the Temple mikvehs. In this context immersion served as a testimony of an obedient response to the divine call. Moreover, the immersion symbolized the death of the penitent as Paul's representation of immersion as burial and resurrection (Rom 6:4). Yochanan's insistence on immersion in the river and not at the Temple could be an acted out parable of the miraculous Red Sea crossing, which provided deliverance from death and served as a figure of immersion (1Cor 10:1-2).

affirmed the righteousness: Grk. dikaioō, aor., 3p-pl., may mean (1) to approve as conforming to a standard, justify, vindicate (HELPS); (2) to declare one to be righteous or possessing righteousness or (3) to clear of charges or punishment related to one's sins, acquit, declare righteous (Thayer). The second meaning applies here. A number of versions translate dikaioō as "justified," which may seem strange given its frequent use to refer to the "justification" of sinners. of God: Grk. ho theos. See verse 16 above.

Thayer interprets the verbal clause here to mean that by receiving immersion the people declared it had been rightly prescribed by God. Plummer may be more correct in saying that accepting immersion acknowledged God's justice. Sin deserved punishment, but Yochanan's message provided a way to receive God's mercy.

30 But the Pharisees and the Torah-experts rejected the counsel of God for themselves, not having been immersed under Yochanan.

Reference: Matthew 3:7-10; Luke 3:7; John 1:19-27.

But: Grk. de, conj. the Pharisees: pl. of Grk. ho Pharisaios, a rough transliteration of Heb. P'rushim, meaning "separatists." The title was born of the fact that they devoted themselves to study and observance of the Torah. Josephus identifies the Pharisees were one of four major Jewish parties in the first century: (Ant. XIII, 5:9; XVII, 2:4; XVIII, 1:1-6; Wars, II, 8:1-14). In the time of Herod the Great they numbered in excess of 6,000. There were many aspects of Phariseeism with which Yeshua would have agreed. The Pharisees resisted syncretism and regarded Greek ideas as abominations. In addition to their pietism, the Pharisees held the biblical teachings of the Messiah, life after death, resurrection of the dead, immortality, and angels.

In the Judaism of the Pharisees they focused on law rather than sacrifice and as a result developed customs or traditions based on their interpretations of Torah. There are many verses in the apostolic narratives that depict certain Pharisees in a bad light and depict them as adversaries of Yeshua and his followers. Even the Jewish Sages spoke harshly against seven types of bad Pharisees they called hypocrites (Avot 5:9; Sotah 22b). Yeshua also referred to some of them as hypocrites (15 times in the Synoptic Narratives, e.g., Matt 6:2, 5; 15:7; 23:13-15). For more information on the Pharisees see my comment on John 1:24.

and: Grk. kai, conj. the Torah-experts: pl. of Grk. ho nomikos, adj., having to do with law. The term is derived from nomos ("law") and the "ikos" suffix denotes "having the characteristic of." In Jewish culture nomikos referred to a man learned in the laws given through Moses to Israel, as well as the traditions that comprised contemporary Jewish law. The adjective occurs 9 times in the Besekh, six of which are in Luke. The title of grammateus ("scribe"), frequently paired with the Pharisees, may be considered a generic term whereas nomikos is a specialist (Zodhiates).

A few versions have "teachers of the law" (CJB, GNB, ICB, TLB, WE), but Luke does not use the term nomodidaskalos ("law-teacher") here as he does elsewhere (Luke 5:17; Acts 5:34). Many versions render the word as "lawyer," (e.g., ESV, KJV, NASB, NKJV, NRSV, RSV, TLV), but the term does not mean one who litigates in court as modern lawyers. A better translation is "expert in the law" or Torah (e.g., CSB, NIV, NLT, NRSVUE). MJLT has "Torah-experts" and MW has "Torah scholars."

rejected: Grk. atheteō, aor., 3p-pl., to set aside as unworthy of consideration and may be used to mean (1) in a legal sense invalidate or nullify; (2) ignore, disregard; or (3) going back on a promise, break faith with. The third meaning applies here. The verb occurs in the LXX for seventeen different words, often meaning, as it does in Kings "to revolt" in regard to the rebellion of a vassal king (1Kgs 12:19; 2Kgs 1:1; 2Kgs 3:5, 7; 8:20, 22; 18:7, 20; 24:1, 20) (Abbott-Smith). The great majority of versions translate the verb here as "rejected," but MW has "rebelled against."

the counsel: Grk. ho boulē, counsel, purpose, may refer to (1) a process of thinking as prelude to a decision; or (2) the product of deliberation, frequently regarding a divine plan, purpose or will. The second meaning applies here. of God: Grk. ho theos. See verse 16 above. for: Grk. eis, prep. themselves: pl. of Grk. heautou, reflexive pronoun of the third person. Plummer comments that free will enables each man to annul God's purpose for his salvation. Liefeld says the religious leaders rejected God's redemptive purpose as expressed in the message of Yochanan.

not: Grk. mē, adv. having been immersed: Grk. baptizō, pl. aor. pass. part. See the previous verse. under: Grk. hupo, prep. See verse 6 above. Most versions translate the preposition as "by" to stress agency. However, "under" stresses authority. Yochanan: Grk. Iōannēs. See verse 18 above. Yochanan did not personally immerse anyone. Rather he directed immersion, so it was done under his oversight. Luke makes the point here that the religious elite in their hubris denied any need of repentance and refused to recognize Yochanan's prophetic authority and thus declined to immerse with the crowds.

31 "To what then will I compare the men of this generation? And to what are they like?

Reference: Matthew 11:16.

Yeshua now poses two questions for those who heard his answer to the disciples of Yochanan. To what: Grk. tís, interrogative pronoun. See verse 24 above. then: Grk. oun, an inferential conj., which is used here to indicate a conclusion connected with data immediately preceding, "so, therefore, consequently, then." The inference is drawn from the description of rejection in the previous verse. will I compare: Grk. homoioō, fut., may mean (1) cause to be like or (2) illustrate by comparison, liken. The second meaning applies here. the men: pl. of Grk. ho anthrōpos. See verse 8 above. The noun refers here to male adults and particularly the religious elite mentioned in the previous verse.

of this: Grk. houtos, demonstrative pronoun. generation: Grk. genea, family or generation, and can refer to men of the same stock or the successive members of a genealogy. The noun is used here to refer to a multitude of persons alive at the same time as Yeshua. The noun could include Yochanan and Yeshua in its general scope, but the term is also used in the apostolic narratives in a pejorative sense in reference to those who refused to accept Yeshua as the Messiah and will suffer condemnation in the judgment. "This generation" is characterized as "adulterous, evil, sinful and unbelieving" (Matt 12:39, 45; 16:4; 17:17; Mark 8:38; 9:19; Luke 9:41; 11:50; Acts 2:40).

And: Grk. kai, conj. to what: Grk. tís. are they: Grk. eimi, pres., 3p-pl. See verse 2 above. like: pl. of Grk. homoios, adj., like, similar to, resembling, of equal rank. The synonymous questions invite serious reflection and analytical judgment. Yeshua proceeds to provide an answer that his audience would readily accept.

Textual Note

A number of versions (CJB, EXB, KJV, ICB, MEV, NKJV, NMB, RGT, YLT) begin the verse with "And the Lord said." Almost all manuscripts and ancient versions lack the clause (Plummer). The clause is found in the Textus Receptus to mark verses 29-30 as a parenthetical comment by Luke.

32 "They are like children sitting in the market place and calling to one another, who say, 'We played the flute to you, and you did not dance; we sang a dirge, and you did not weep.'

Reference: Matthew 11:16-17.

In verses 32-34 Yeshua answers the two questions he posed with a parabolic parody to characterize the present evil generation. They are: Grk. eimi, pres., 3p-pl. See verse 2 above. like: Grk. homoios, adj. See the previous verse. children: pl. of Grk. paidion (the diminutive form of pais, "child"); little one, whether boy or girl. In its literal use the term implies a child perhaps seven years old or younger (HELPS). Here Yeshua uses the term fig. of immaturity. In Matthew's account the children represent two groups. sitting: Grk. kathēmai, pl. pres. mid. part., be at rest on the haunches, to sit down or to take a seat.

in: Grk. en, prep. the market place: Grk. ho agora, a public place for gathering, a town square, often of a marketplace as the center of civic life. and: Grk. kai, conj. calling: Grk. prosphōneō, pl. pres. part., may mean (1) call out with a message, address; or (2) call to oneself, call for, summon. The first meaning applies here. to one another: pl. of Grk. allēlōn, reciprocal pronoun; each other, one another. who: pl. of Grk. hos, relative pronoun. say: Grk. legō, pres. See verse 4 above. The following two messages with an opposite appeal have an antiphonal character.

We played the flute: Grk. auleō, aor., 1p-pl., play on a flute or pipe. to you: Grk. humeis, pl. second person pronoun. and: Grk. kai. you did not: Grk. ou, adv. dance: Grk. orcheomai, aor. mid., 2p-pl., to dance and in ancient times to perform a dance. In the LXX the verb translates Heb. raqad, to skip about, and used of the dance of David (2Sam 6:21; 1Chr 15:29). we sang a dirge: Grk. thrēneō, aor., 1p-pl., to express deep sorrow, which may be expressed by singing a dirge as part of a ritual or mourning or lamenting without focus on ritual, here the former. and: Grk. kai. you did not: Grk. ou. weep: Grk. klaiō, aor., 2p-pl. See verse 13 above.

The first parody may mock the Pharisees who believed in angels, miracles and life after death. Because of their positive view of life they could bless God for all good things. As suggested by the parody the Pharisees did enjoy feasting (Matt 23:6; verse 36 below). The second parody may mock the legal experts, probably Sadducees, who did not believe in angels, miracles or life after death. Their nihilistic view of life was essentially like singing a dirge. Paul critiqued this philosophy by saying, "If we have hoped in Messiah in this life alone, we are to be pitied more than all people" (1Cor 15:19 TLV)

33 "For Yochanan the Immerser has come not eating bread nor drinking wine, and you say, 'he has a demon!'

Reference: Matthew 11:18.

For: Grk. gar, conj. Yochanan: Grk. Iōannēs. See verse 18 above. the Immerser: Grk. ho baptistēs. See verse 20 above. has come: Grk. erchomai, perf. See verse 3 above. not: Grk. mē, adv. eating: Grk. esthiō, pres. part., to consume food in the mouth. bread: Grk. artos, refers to a baked product produced from cereal grain and also to food or nourishment in general. In fact, Yochanan voluntarily restricted his diet to locusts and wild honey (Matt 3:4; Mark 1:6), the food of the poorest people in the first century. nor: Grk. mēte, conj., a negative particle foreclosing a conceived option in continuation after a preceding negative; either, neither, nor. The particle emphasizes that the options are not a possibility.

drinking: Grk. pinō, pres. part., to take in a liquid, to drink, usually of water or wine. wine: Grk. oinos, the fermented beverage of wine made from grapes. Wine was a popular beverage in ancient times and in Israelite culture featured especially in temple sacrifices. The abstinence of wine for Yochanan was actually divine directed (Luke 1:15). The combination of "eating bread" and "drinking wine" alludes to the chief menu items in communal meals with their traditional blessings. The criticism of Yochanan implies that he did not depart from his strict diet and wine abstinence even for the pilgrim festivals for which the Pharisees would feel justified in criticizing him.

and: Grk. kai, conj. you say: Grk. legō, pres., 2p-pl. See verse 4 above. he has: Grk. echō, pres. See verse 2 above. a demon: Grk. daimonion, a supra-natural being inferior to God but superior to humans, a fallen angel. In the Besekh the term only has a negative connotation of an evil spirit hostile toward man and God. According to the cases reported in the apostolic narratives they have the power to cause great harm. Scripture is silent on the origin of demons, but they are likely the angels who followed Satan and were cast down to earth (Rev 12:9; cf. 2Pet 2:4; Jude 1:6).

There was a common belief in demons and Jews had many names for them, such as powerful ones, harmers, destroyers, attackers, satyrs, and evil spirits. According to Jewish belief in the first century demons ascend from beneath the earth (cf. 1Sam 28:13) and fill the world. They have access to heaven, and though they belong to Satan's kingdom, God gives them authority to inflict punishments on sinners. Their power began in the time of Enosh (Gen 4:26), but will end in the days of the Messiah. Their main goal is to lead men into sin. They are the cause of some, but not all diseases, and they can also kill (DNTT 1:451). Liefeld notes that demons were said to inhabit the desert where Yochanan conducted his ministry.

Yeshua quotes the religious leaders as actually slandering Yochanan with the accusation that his rigorously simple lifestyle was demonically influenced. The insulting epithet may seem shocking but it was not uncommon in Jewish culture of that time. It was common for the School of Hillel to refer to the School of Shammai as "the synagogue of Satan" (Moseley 96). The Talmud records an anecdote of R. Dosa b. Harkinas of Beit Hillel, who called his younger brother of Beit Shammai, "the first-born of Satan" (Yebamot 16a) (Gruber 158). It was also common in the Qumran community to criticize other Jews as demonically inspired, calling apostate Jews (from the Essene perspective) a "congregation of Belial" (DSS 1QS III, 13−IV, 25). Yeshua himself will later be subject to this slander (cf. John 7:20; 8:48, 52; 10:20).

34 "The Son of Man has come eating and drinking, and you say, 'Behold, a man, an eater and a wine-drinker, a friend of tax collectors and sinners!'

Reference: Matthew 11:19.

The Son: Grk. ho huios. See verse 12 above. In the LXX huios renders Heb. ben (son, son of), which is used in three distinctive ways: (1) to identify direct paternity, as the son of his father (Gen 5). (2) to mean not the actual father but a more distant ancestor (e.g., Gen 32:32), as Yeshua is referred to as the son of David and Abraham (Matt 1:1); or (3) to mean in a broader sense of having the characteristics of (e.g., Ps 89:22; Dan 3:25; cf. 2Th 2:3), and this too applies here.

of Man: Grk. ho anthrōpos. See verse 8. During his earthly ministry Yeshua repeatedly used this title of himself, but no one ever addressed him by it. In Luke the title first occurs in 5:24. See the note there. Yeshua used the title repeatedly, often as a self-reference as here, but with no explanation. Properly speaking the title "Son of Man" refers to the divine ruler of the earth prophesied in Daniel 7:13-14. The "Son of Man" of Daniel was the one about whom Yochanan prophesied (Luke 3:16-17). Yet Yeshua chose to associate with the "chaff" and not the "wheat," which confused Yochanan, as well as the religious elite.

has come: Grk. erchomai, perf. See verse 3 above. The verb implies that the heavenly personality prophesied by Daniel has come into the world. eating: Grk. esthiō, pres. part. See verse 33 above. The verb implies "eating bread," the opposite of Yochanan. and: Grk. kai, conj. drinking: Grk. pinō, pres. part. See verse 33 above. The verb implies "drinking wine," the opposite of Yochanan. and: Grk. kai. you say: Grk. legō, pres., 2p-pl. See verse 4 above. Yeshua then repeats a defamatory accusation that exaggerated Yeshua's normal eating and drinking habits and enjoyment of festive meals (Luke 5:29; 7:36; 11:37; 14:1; John 2:1-2; 12:1-2).

Behold: Grk. idou, aor. imp. See verse 12 above. a man: Grk. anthrōpos. See verse 8 above. Use of the noun is probably intended as an epithet, "just a man" and not Daniel's "Son of Man." an eater: Grk. phagos (from phagō, "to eat"), one who enjoys food. The common translation of "glutton" may be misleading. The pejorative English term refers to eating to excess and implies a great capacity for consumption. The criticism most likely implied a lack of fasting (cf. Luke 5:33).

and: Grk. kai. a wine-drinker: Grk. oinopotēs (from oinos, "wine" and potēs, "a drinker"), a wine-drinker. The common translation of "drunkard" is inaccurate and misleading. The noun does not imply frequent intoxication, but simply refers to one who enjoys regularly drinking wine with his meals. Taken together the two verbs imply an enjoyment of feasting, and Yeshua readily accepted meal invitations (verse 36 below).

a friend: Grk philos. See verse 6 above. of tax collectors: pl. of Grk. telōnēs. See verse 29 above. and: Grk. kai. sinners: pl. of Grk. hamartōlos, one who fails to meet religious or legal standards; sinful, sinner; also an outsider relative to the "in-group." In the LXX hamartōlos occurs frequently and primarily translates Heb. chatta, sinful, sinner, used of someone who willfully violated God's holy standards (Gen 13:13; Num 16:38; 32:14), and which tended toward habitual practice (Ps 1:1; 51:13). Among Pharisees the "sinner" label had a much broader application than its use in the Tanakh. Any repetitive behavior that violated traditions they valued could warrant the label.

Eventually the Pharisees will label Yeshua a sinner because he healed on the Sabbath (John 9:16). The accusation of being a friend of tax collectors and sinners no doubt alludes to the occasion when Yeshua accepted an invitation to Levi's house and Pharisees grumbled about the association (Luke 5:29-30). The criticism may also have been intended to imply that Yeshua approved of their character and conduct, while ignoring that Yeshua, as Yochanan, called all sinners to repentance (Luke 5:32; 13:2-3).

35 "And wisdom is vindicated by all her children."

Reference: Matthew 11:19.

And: Grk. kai, conj. wisdom: Grk. hē sophia, exceptional endowment of discernment, understanding and insight, wisdom. In Hebrew culture sophia always had a practical and ethical aspect and was acquired by education. is vindicated: Grk. dikaioō, aor. pass. See verse 29 above. An alternate translation is "proved right" (NIV). by: Grk. apo, prep. all: pl. of Grk. pas, adj. See verse 1 above. her: Grk. autēs, fem. of autos, personal pronoun. children: pl. of Grk. ho teknon, child of undetermined age beyond infancy, normally referring to a man or woman's immediate biological offspring and most often used of a son.

This cryptic proverbial saying is difficult to interpret. As a separate proverb the saying may mean that those who respond to wisdom prove its rightness (Liefeld). Stern interprets the saying as meaning "the proof of wisdom is in all the kinds of people it produces." Plummer suggests the conjunction kai is intended here to introduce a contrast to the preceding slander of the Pharisees. Thus, "wisdom" could point back to "counsel of God" which the Pharisees and Torah-experts rejected (verse 30 above).

"Wisdom" could be intended as a personification, such as used by Solomon (Prov 1:20-33). In that context Wisdom (a feminine noun) is a queenly woman who teaches the virtues valued by God. Her "children" are those who live by her precepts (Prov 1:33). There may be a connection between Wisdom and the Holy Spirit (Ruach Ha-Kodesh, also a feminine noun), since "ADONAI by Wisdom founded the earth" (Prov 3:19; cf. Gen 1:2; Ps 104:24; Prov 8:12, 22-31).

Applying the creation motif Yeshua perhaps used "Wisdom" as a circumlocution for "Son of Man." The Messiah's message of the good news represents the wisdom of God, that even tax collectors and sinners can become His children (cf. John 1:12).

The Repentant Woman, 7:36-39

36 Now a certain one of the Pharisees asked him that he should dine with him, and having entered into the house of the Pharisee, he reclined.

Now: Grk. de, conj. a certain one: Grk. tis, indefinite pronoun. See verse 2 above. The pronoun serves to distinguish this individual from of the group of which he was a member (verse 30 above). of the Pharisees: pl. of Grk. Pharisaios. See verse 30 above. The Pharisee is identified in verse 40 as Simon. asked: Grk. erōtaō, impf. See verse 3 above. him: Grk. autos, personal pronoun; i.e., Yeshua. that: Grk. hina, conj. he should eat: Grk. phagō, aor. subj., to take in one's mouth, to partake of food. with: Grk. meta, prep., which may be used (1) as a marker of association; with, among; or (2) as a sequential marker; after, behind. The first usage is intended here. him: Grk. autos. Luke does not comment on the reason for the invitation.

Nothing in the narrative indicates that Simon had any sinister motive in extending the invitation. An adversarial Pharisee would not have invited Yeshua to share a meal. Many Pharisees were hostile to Yeshua, but not all were his enemies (cf. Luke 13:31; John 3:1-2; 7:50-51). To impugn all Pharisees of that time with the same negative judgment would be unfair. Simon had no doubt heard about the public opinion of Yeshua (verse 16) and perhaps was curious. Barclay suggests that the Pharisee might have been an admirer. Young concurs that the Pharisee wanted to honor Yeshua (160). The Pharisee host's behavior is puzzling since he addresses Yeshua in a respectful manner (verse 40), but fails to provide the usual courtesies (verses 45-46).

While Luke does not specify the day of week or time of day or even the nature of the meal, Joachim Jeremias suggests that the dinner invitation was given following a Sabbath sermon at the local synagogue (The Parables of Jesus, 1972, p. 126; cited by Young 160). Hospitality to wayfarers was regarded as one of six meritorious deeds for which man receives a reward in the world to come (Shabbath 127a). Special emphasis was laid upon the hospitality due to a scholar, so that it was said that one who shows hospitality to a student of the Torah is regarded as if he had offered the daily sacrifice (Ber. 10b, 63b, Ḳidd. 76b).

Whether hearing Yeshua teach in the synagogue (e.g. Luke 4:31; 6:6) or in an outdoor venue (e.g. Luke 5:17; 6:17), Simon may have seized an opportunity to extend an invitation to his home in order to honor the itinerate teacher, to fulfill the meritorious task of hospitality, and above all to learn more about Yeshua and his teachings.

and: Grk. kai, conj. having entered: Grk. eiserchomai, aor. part. See verse 1 above. into: Grk. eis, prep. the house: Grk. ho oikos. See verse 10 above. of the Pharisee: Grk. ho Pharisaios. he reclined: Grk. kataklinō, aor. pass., cause to recline for dining. This verb occurs only in Luke. Many versions add "at table," even though it is by no means certain that there was a table. By Pharisee rules reclining was not lying on the back or on the right side, but only on the left side to facilitate eating with the right hand (Pesachim 108a). If there was a table it would have been low to the floor appropriate for reclining. In the first century Jews did not sit on chairs at a table to eat as depicted in the Last Supper painting by Leonardo da Vinci.

Luke also does not comment on Yeshua's reason for accepting the invitation to eat at a Pharisee's house. Nevertheless an occasion of hospitality always afforded an opportunity for Yeshua to teach or provide other ministry. Luke records two other instances of Yeshua being the guest of a Pharisee (11:37; 14:1).

37 And, behold, a woman who was in the city, a sinner. And having learned that he was reclining in the house of the Pharisee, having brought an alabaster vial of ointment,

And: Grk. kai, conj. behold: Grk. idou, aor. imp. See verse 12 above. The interjection signals the interruption of a shocking event. a woman: Grk. gunē. See verse 28 above. who: Grk. hostis, relative pronoun used as a generalizing reference to the subject of a verb or a preceding entity; who, which. was: Grk. eimi, impf. See verse 2 above. in: Grk. en, prep. the city: Grk. ho polis. See verse 11 above. While unstated the city is probably Capernaum. a sinner: Grk. hamartōlos, adj. See verse 34 above. In other words the woman was known in the city as a sinner.

In keeping with Luke's habit of employing "threes" the woman is called a sinner three times, first by Luke, second by the Pharisee host and third by Yeshua. The woman is not identified by name. See the Additional Note: Misidentifying the Sinful Woman below. Christian tradition has not been kind to this repentant woman. Christian commentators interpret "sinner" as meaning a prostitute (Barclay, Barnes, Bengel, Ellis, Gill, Lumby, Plummer).

Apparently, in the Christian lexicon a "sinful" woman can only be a prostitute. Some versions have a marginal note for this verse and verse 39, explaining "sinner" as "an immoral woman" (LSB, NASB, NASU) or translate the noun as "immoral woman" (EXB, NLT). Contrary to this pejorative interpretation, Luke does not label her as a prostitute or satisfy prurient curiosity about her background. Christian interpreters have NO evidence to convict this woman of immoral conduct. Levine correctly points out that no specific sin need be inferred from the label.

Lightfoot diverges from Christian tradition to point out that in Jewish culture calling a woman a "sinner" just as likely referred to violations of Jewish custom. He quotes a relevant passage from the Talmud.

"And what is regarded as a wife's transgression against the law of Moses? Feeding her husband with untithed food, having intercourse with him during the period of her menstruation, not setting apart her dough offering, or making vows and not fulfilling them. … And what is deemed to be a wife's transgression against Jewish practice? Going out with uncovered head, spinning in the street or conversing with every man. … Such transgressions include also that of a wife who curses her husband's parents in his presence. … Also one who screams, and who is regarded a screamer? A woman whose voice can be heard by her neighbors when she speaks inside her house." (Ketubot 7:3)

So, maybe this sinful woman flaunted the traditions of cleanliness. Maybe she had violated festival regulations. Maybe she had been divorced for failing to fulfill her seven wifely duties prescribed by tradition: namely grinding corn, baking bread, washing clothes, cooking, suckling her child, making ready his bed and working in wool (Kethubot 5:5). Maybe she had been married five times like the Samaritan woman (twice more than considered decent). She could have been an assertive woman who refused to submit to male authority. The fact that the woman wiped Yeshua's feet with her hair might hint at her "sinful" conduct, that is, being seen in public with her hair loose and uncovered.

Adam Clarke, rejecting the common assumption of immorality, suggests that "sinner" might imply being a Gentile, since hamartōlos is used with this sense in some verses (Matt 26:45; Luke 24:7; Gal 2:15). This interpretation compounds the offense felt by the Pharisee host.

And: Grk. kai. Luke then uses three aorist participle clauses to introduce the main action in the next verse. having learned: Grk. epiginōskō, aor. part., may mean (1) familiarity with something or someone through observation or experience or receipt of information; (2) awareness or recognition based on previous knowledge; or (3) acquire knowledge, find out about something. The third meaning applies here. that: Grk. hoti, conj. he was reclining: Grk. katakeimai, pres. mid., be in a reclining posture, here for eating. Some versions add "at table." The verb points to the fact of sharing a festive meal.

in: Grk. en. the house: Grk. ho oikos. See verse 10 above. of the Pharisee: Grk. ho Pharisaios. See verse 30 above and the previous verse. The woman likely overheard people talking about the Pharisee's invitation to Yeshua for a meal. Yeshua had caused comment by his dining at the despised tax collector's house, so a Pharisee's invitation would be of significant social interest. The woman immediately determined to take advantage of the opportunity afforded by the festive gathering.

having brought: Grk. komizō, aor. part., convey from a position and so bring. an alabaster vial: Grk. alabastron, an alabaster vase or container. BAG describes the vial as a vessel with a rather long neck which was broken off when the contents were used. of ointment: Grk. muron, a fragrant ointment. The noun occurs in the LXX for Heb. shemen, a fat or oil, especially of holy anointing oil (Ex 30:25; Ps 133:2), and a scented ointment (Prov 27:9), as well as Heb. mirqachath, an ointment mixture (1Chr 9:30; 2Chr 16:14).

Exell says that this term was used for any kind of sweet-smelling vegetable essence, especially that of the myrtle. In the scenario suggested by Jeremias in the previous verse comment the woman may also have been in attendance at the synagogue service, been moved by the message and trailed behind the others as they went to Simon's home.

Yeshua preaching a message on God's reign and forgiveness for the outcasts might explain the unusual actions of this woman (Young 161). The fact of bringing a vial of ointment reflects purposeful pre-planning. Liefeld notes that the woman took advantage of the social customs that permitted needy people to visit a banquet to receive some of the leftovers. She did not expect to be invited to eat, but came only to see Yeshua.

Additional Note: Misidentification of the Sinful Woman

In 591 Pope Gregory the Great published Homily XXXIII in which he associated this unknown woman with Miriam of Magdala whom he labeled a prostitute. In his sermon he allegorized the seven demons of which Miriam was freed (Luke 8:2) as seven cardinal vices. He then declared that "the woman previously used the ointment with which she anointed Yeshua's feet to perfume her flesh in forbidden acts." However, such a statement demonstrates an ignorance of Torah, because it would have been highly offensive for a repentant Jewish harlot to make a gift of something associated with her sinful life (Deut 23:18).

Some interpreters have associated the "sinner" woman of Luke's anointing story with Miriam of Bethany who anointed Yeshua's feet just a few days before his Passion (Matt 26:6-13; Mark 14:3-9; John 12:1-8). The imagined slander is that after the earlier deliverance from a life of sin she was restored to her family in Bethany. Even a cursory reading of these stories reveals that Luke's anointing story occurs early in Yeshua's ministry in Galilee, whereas the later anointing story occurs in Bethany of Judea. Luke is a careful historian and when he knows the names of people he provides them, often with specific detail.

What should be noticed is that when Luke first introduces Miriam of Magdala in 8:2 he makes no connection with the woman of this anointing story. Then, when Yeshua goes to a "certain village" (i.e., Bethany) and meets Martha and Miriam (Luke 10:38-42) Luke makes no connection between Miriam of Bethany with the sinful woman of this early anointing story or with Miriam of Magdala. The three stories are too different to be woven into a whole. Reckless and slanderous interpretation that ignores evidence is not worthy of a Christian commentary.

Of interest is that the New Catholic Bible (2019) adds a marginal note: "The woman is certainly not Mary Magdalene nor Mary the sister of Lazarus. The immense popularity of Mary Magdalene was due to a confusion, which occurred as far back as Christian antiquity, between the sinful woman who is forgiven here and the real Mary Magdalene, who was one of the main figures on Calvary and at the tomb."

38 and having stood behind him at his feet, weeping, she began to wet his feet with her tears, and kept wiping them with the hair of her head, and kissing his feet and anointing them with the ointment.

and: Grk. kai, conj. having stood: Grk. histēmi, aor. part. See verse 14 above. behind him: Grk. opisō, adv. of place and time, her the former, behind, at one's back. at: Grk. para, prep. conveys association between persons, things, or circumstances, used here to denote a close proximity; beside, in the presence of. his: Grk. autos, personal pronoun. feet: pl. of Grk. ho pous, the anatomical limb of the foot. The sandals were removed at meals, and people reclined with their feet behind them. The woman could therefore easily approach the feet. Luke provides a vivid description of the scene.

weeping: Grk. klaiō, pres. part. See verse 13 above. Some commentators (Barnes, Ellicott, Exell, Gill) interpret the weeping as a sign of shame and penitence. Considering Yeshua's later comment in verse 47, it is more likely her tears mark gratitude, joy and love. Geldenhuys suggests that the woman had probably just recently come to know the saving grace of God through Yeshua. Brown also suggests that the woman's weeping was prompted by much love, springing from a sense of much forgiveness.

She may have been among the poor and who received the good news (verse 22 above) and included in the sinners (verse 34) whom Yeshua drew to himself. There is no record of a previous personal interview, so she must have been in a crowd who heard his teaching and heard words that brought assurance of divine pardon to her guilty soul.

she began: Grk. archō, aor. mid. See verse 15 above. The verb introduces four intimate actions of the woman. to wet: Grk. brechō, pres. inf., to cause to become wet; moisten, wet. his: Grk. autos. feet: pl. of Grk. ho pous. with her tears: pl. of Grk. ho dakruon, a teardrop. The verbal clause invokes a word picture of the tears falling like rain. and: Grk. kai. kept wiping them: Grk. ekmassō, impf., cause to become dry by wiping with focus on the motion involved. with the hair: pl. of Grk. ho thrix, a hair, the hair of the head, lit. "hairs." of her: fem. of Grk. autos. head: Grk. kephalē, the head as an anatomical term.

The woman's hair had to be quite long to be used as a towel. Among the Jews it was a shameful thing for a woman to let down her hair in public; but she takes this action in heartfelt devotion. and: Grk. kai. kissing: Grk. kataphileō (from kata, "down," and phileō, "regard with affection, kiss"), impf., to touch or press with the lips in an expression of affection, love, greeting, reverence, etc. his: Grk. autos. feet: pl. of Grk. ho pous. Pressing her lips to the feet of Yeshua was an extraordinary act. Kissing the feet was a common mark of deep reverence, especially to leading Rabbis (Plummer).

and: Grk. kai. anointing them: Grk. aleiphō, impf., to apply a substance in a smearing or rubbing action; anoint. with the ointment: Grk. ho muron. See the previous verse. The imperfect tense of the three verbs (wiping, kissing and anointing) while signifying continuous activity nevertheless indicate the sequence of the activity.

39 Now the Pharisee, the one having invited him, having seen this spoke within himself, saying this "If he were a prophet he would have known who and what sort the woman is who touches him, that she is a sinner."

Now: Grk. de, conj. the Pharisee: Grk. ho Pharisaios. See verse 30 above. the one: Grk. ho, definite article, but used here as a demonstrative pronoun. having invited: Grk. kaleō, aor. part. See verse 11 above. him: Grk. autos, personal pronoun. Luke distinguishes this Pharisee from other Pharisees in the city. having seen this: Grk. horaō, aor. part. See verse 13 above. The verb refers to the four actions of the woman described in the previous verse. spoke: Grk. epō, aor. See verse 9 above. within: Grk. en, prep. himself: Grk. heautou, reflexive pronoun of the third person. The verbal clause indicates silent reflection.

saying: Grk. legō, pres. part. See verse 4 above. this: Grk. houtos, demonstrative pronoun. Luke does not explain how he knew what the Pharisee was thinking, but probably Yeshua who knew the man's thoughts later revealed the matter to his disciples. If: Grk. ei, conj. with a contingency aspect, used to introduce a specific circumstance that may either be assumed to be valid for the sake of argument or to be taken for granted. he were: Grk. eimi, impf. See verse 2 above. a prophet: Grk. prophētēs. See verse 16 above. The Pharisee alludes to popular sentiment that Yeshua was a prophet as a result of raising the widow's son in Nain (verse 16 above).

he would: Grk. an, a disjunctive particle that nuances a verb with contingency or generalization; would, ever, might. The particle indicates what could occur under certain conditions, and the context determines the limits of those conditions (HELPS). The particle is often not translated. have known: Grk. ginōskō, impf., to know, including (1) to be in receipt of information; (2) form a judgment or draw a conclusion; or (3) have a personal relationship involving recognition of another's identity or value. The first meaning applies here, perhaps in the sense of a divine revelation. Prophets "know" things because of hearing form God.

who: Grk. tís, interrogative pronoun. and: Grk. kai, conj. what sort: Grk. potapos, adj., of what kind or sort, of what manner, with the focus on a strong impression made by something. the woman is: Grk. hē gunē. See verse 28 above. who: fem. of Grk. hostis, relative pronoun. touches: Grk. haptō, pres. mid. See verse 14 above. The verb alludes to the wiping and kissing actions mentioned in the previous verse. him: Grk. autos. that: Grk. hoti, conj. she is: Grk. eimi, pres. a sinner: Grk. hamartōlos. See verses 34 and 37 above.

The woman was apparently notorious in the community so that the Pharisee had at least heard the gossip. It is by no means certain that he had first-hand knowledge of her prior conduct unless it was of a public nature that he could have observed.

Parable of Two Debtors, 7:40-50

40 And answering Yeshua said to him, "Simon, I have something to say to you." And he said, "Say it, Teacher."

And: Grk. kai, conj. answering: Grk. apokrinomai, aor. part. See verse 22 above. Yeshua: Grk. ho Iēsous. See verse 3 above. said: Grk. legō, aor. See verse 4 above. to: Grk. pros, prep. him: Grk. autos, personal pronoun. Yeshua reacts as if the Pharisee had spoken his thoughts aloud, thus exhibiting omniscience. Simon: Grk. Simōn, voc., which almost transliterates the Hebrew name Shimôn ("Shee-mown"), meaning "he has heard." The Pharisee is one of nine men in the Besekh with the name "Simon."

I have: Grk. echō, pres. See verse 2 above. something: Grk. tis, indefinite pronoun. to say: Grk. epō, aor. inf. See verse 9 above. to you: Grk. su, second person pronoun. Plummer suggests that by this statement Yeshua asks permission to speak since this is a private setting. And: Grk. kai. he said: Grk. phēmi, pres., to convey one's thinking through verbal communication, say, declare. Say it: Grk. epō, aor. imp. Teacher: Grk. didaskalos, voc., teacher or instructor who regularly engaged in the imparting of knowledge or skills, a vocation of special status in Jewish culture.

The CJB and OJB translate the noun as "Rabbi." In the first century "Rabbi" was not the title of a congregational shepherd, but denoted a prominent Sage or Torah scholar of the era. Didaskalos is a functional synonym of "Rabbi" (cf. Matt 23:8; John 1:38), but the fact that Simon did not say "Rabbi" is significant. While Simon acknowledged Yeshua as a teacher it does not mean that he accorded him the status of Rabbi equal to Hillel and Shammai.

41 "There were two debtors to a certain moneylender: the one owed five hundred denarii, and the other fifty.

There were: Grk. eimi, impf., 3p-pl. See verse 2 above. two: pl. of Grk. duo, the number two. debtors: Grk. chreopheiletēs (a compound of chreos, "debt" and opheiletēs, one who is indebted), one who is in debt or under financial obligation to another. The noun occurs only in Luke (also Luke 16:5). Plummer notes that the term is of late origin but acknowledges that it is found twice in the LXX (Job 31:37; Prov 29:13). to a certain: Grk. tis, indefinite pronoun. See verse 2 above. moneylender: Grk. danistēs, one to whom a financial obligation is due; creditor, moneylender. The noun occurs only here in the Besekh. The loaning of money, a type of banking service, began very early in antiquity, as illustrated in the Code of Hammurabi (1792 to 1750 B.C), Laws 100-107.

the one: Grk. ho heis, the number one, but used here to distinguish the two debtors. owed: Grk. opheilō, aor., to be under a prescribed obligation, to have a duty or to owe someone. five hundred: Grk. pentakosioi (from pente, "five" and hekaton, "one hundred"), the number five hundred. denarii: pl. of Grk. dēnarion, a Roman silver coin, first minted in 211 B.C., about 4.55 grains. The coin could only be produced in Rome. The denarius is the most frequently mentioned currency in the Besekh. The denarius was probably equal to the daily wage of a farm laborer (Matt 20:2) or a Roman soldier (Tacitus, Annals, Book 1, 17.8).

and: Grk. de, conj. the other: Grk. ho heteros, adj. used to express difference or distinction, another or other of two, a second. fifty: pl. of Grk. pentēkonta (from pente, "five" and deka, "ten"), the number fifty. The parabolic theme of debtors is not uncommon to Jewish literature. Yeshua told two other parables featuring debtors (Matt 18:23-35; Luke 16:1-9), and uses "debts" (Grk. opheilēma) as figurative of sins in Matthew's version of the Lord's Prayer (Matt 6:12). Young (166) points out a rabbinic text that compares God to a moneylender and the sinner to a debtor who owes a great sum (Exodus Rabbah 31:1).

The specific theme of a creditor with two debtors is found in a Talmudic discussion of how God exacts justice:

"'I will explain it by a parable.' he replied. 'To what may it be compared? To a man who is the creditor of two persons, one of them a friend, the other an enemy; of his friend he will accept payment little by little, whereas of his enemy he will exact payment in one sum!'" (Abodah Zara 4a).

In this parable Yeshua does not explain anything about the debts owed. The amounts were arbitrarily chosen to prepare the outcome of the story. While the amount of 500 denarii seems like a large debt it is nothing compared to the ten thousand talents a debtor owed in another parable (Matt 18:24). The large debt here could have been owed by a farmer who borrowed against an anticipated crop to pay his workers, but an inadequate harvest made it impossible to repay the debt. The debt of 50 denarii could have been incurred by anyone.

42 They not having the means to pay, he forgave both. Therefore which of them will love him more?

They: pl. of Grk. autos, personal pronoun. not: Grk. mē, adv. having the means: Grk. echō, pl. pres. part. See verse 2 above. to pay: Grk. apodidōmi (from apo, "from" and didōmi, "give"), aor. inf., with the basic idea of reciprocity the verb may mean (1) give back, repay, return, or restore; or (2) give or render as due. The first meaning applies here. he forgave: Grk. charizomai (from charis, "grace, favor"), aor. See verse 21 above. The verb is used here to signify freely giving favor to grant forgiveness (HELPS). Nicoll suggests that this verb is warmer than aphiēmi, the regular term for forgiveness, because it involves the idea of free grace and favor. both: Grk. amphoteroi, adj., both of two.

Therefore: Grk. oun, conj. See verse 31 above. which: Grk. tís, interrogative pronoun. See verse 24 above. of them: pl. of Grk. autos. will love: Grk. agapaō, fut. See verse 5 above. The verb is used here in the sense of having good-will toward. him: Grk. autos. more: Grk. polus, adj. See verse 11 above. The nature of the question may seem strange to modern ears. Debtors don't have "love" for creditors. In the story the lender determined that since the two debts could not be repaid he would make a gift of them to the debtors. Yeshua's question really means which of the two debtors will have greater gratitude?

Plummer suggests that this question is the point of the parable, and perhaps the only point. The love and gratitude of those who have had debts remitted to them depends upon their estimate of the amount which has been remitted to them rather than upon the actual amount.

43 Answering Simon said, "I suppose that he to whom he forgave the most." And he said to him, "You have judged correctly."

Answering: Grk. apokrinomai, aor. pass. part. See verse 22 above. Simon: Grk. Simōn. See verse 40 above. said: Grk. legō, aor. See verse 4 above. I suppose: Grk. hupolambanō, pres., lit. "take up," may mean (1) take up in a manner that conceals; (2) take in under one's care; (3) take up a subject in conversation and (4) take up in the mind. The fourth meaning applies here. Plummer imputes an attitude of supercilious indifference to the use of this verb. Ellicott suggests that as used here, the verb seems to carry with it a tone partly of indifference, partly of uneasiness and perplexity as to what the drift of the parable might be.

Liefeld suggests the verb probably implies an uneasy reluctance. Barnes suggests use of the verb indicates that Simon didn't really get the point of the parable. that: Grk. hoti, conj. he to whom: Grk. hos, relative pronoun. he forgave: Grk. charizomai, aor. mid. See verse 21 above and the previous verse. the most: Grk. ho polus. See verse 11 above. Gill notes that Simon without any hesitation offered his opinion oblivious that the parable would apply to him. And: Grk. de, conj. he said: Grk. legō, aor.; i.e., Yeshua. to him: Grk. autos, personal pronoun; i.e., Simon.

You have judged: Grk. krinō, aor., may mean (1) make a selection, (2) subject to scrutiny and evaluation of behavior, or (3) draw a conclusion with focus on the mental processing. The third meaning applies here. A continuum of judgment may be defined: observe, distinguish, evaluate, analyze, and decide, with the result being positive or negative. correctly: Grk. orthōs, adv., in conformity with what meets a standard, properly, rightly, correctly. Simon deduced the obvious and truthful answer. Lumby suggests use of the adverb has a touch of gentle sarcasm.

44 And having turned toward the woman, he said to Simon, "Do you see this woman? I entered into your house; you did not give water for my feet, but she wet my feet with her tears and wiped them with her hair.

And: Grk. kai, conj. having turned: Grk. strephō, aor. pass. part. See verse 9 above. Yeshua was likely still in a reclined position so the turning was his head in redirecting his eyesight. toward: Grk. pros, prep. the woman: Grk. ho gunē. See verse 28 above. The woman was behind Yeshua. The woman remains anonymous and cannot be identified with any other woman identified by name in the apostolic narratives. Plummer suggests that Yeshua's turning to the woman while he spoke to Simon was in itself half a rebuke. Up to this point Yeshua gave no attention to the woman even though he was very aware of her actions.

he said: Grk. phēmi, aor. See verse 40 above. to Simon: Grk. ho Simōn. See verse 40 above. Do you see: Grk. blepō, pres. See verse 21 above. this: Grk. houtos, demonstrative pronoun. woman: Grk. gunē. The statement lacks an interrogative pronoun, but it is probably a question. Otherwise an exhortation would have the verb in the imperative mood. Simon had been aware of the woman's presence (verse 39), but had ignored her. Yeshua now invites Simon to see this woman as she really was, not as the gossip maligned her and then offers three points of comparison between the woman and Simon.

I entered: Grk. eiserchomai, aor. See verse 1 above. into: Grk. eis, prep. your: Grk. su, second person pronoun. house: Grk. ho oikia. See verse 6 above. Yeshua reminds Simon that entry into the house for the meal was at his invitation. you did not: Grk. ou, adv. give: Grk. didōmi, aor. See verse 15 above. The verb has the sense of "provide." water: Grk. hudōr, the physical element of water. for: Grk. epi, prep. my: Grk. egō, first person pronoun. feet: pl. of Grk. pous. See verse 38 above.

Meyer notes that foot-washing before meals was not absolutely a rule, but it was observed especially in the case of guests coming into a house from a journey (cf. Gen 18:4; 19:2; 24:32; 43:24; Jdg 19:21; 1Sam 25:41; 1Tim 5:10). Gill notes that foot-washing was a civility very common in the hot countries of the Middle East, where walking only with sandals, they needed often washing; and which was very refreshing, and was not only done for travelers and strangers, but to guests, and was usually done by the servants of the house. That Simon as a Pharisee who highly valued washing (cf. Mark 7:4) should neglect this custom is surprising.

but: Grk. de, conj. she wet: Grk. brechō, aor. my: Grk. egō. feet: pl. of Grk. pous. with her: fem. of Grk. autos, personal pronoun. tears: pl. of Grk. dakruon. See verse 38 above. and: Grk. kai. wiped them: Grk. ekmassō, aor. See verse 38 above. with her: fem. of Grk. autos. hair: pl. of Grk. thrix. See verse 38 above. Yeshua's observation is not a complaint. He clearly regarded the action of the woman as a substitute for the neglected foot washing and of greater significance.

45 You gave not a kiss to me; but she, from when I came in, has not ceased kissing my feet.

You gave: Grk. didōmi, aor. See verse 15 above. not: Grk. ou, adv. a kiss: Grk. philēma, a symbolic gesture of contact with one's lips indicating respect or regard. to me: Grk. egō, first person pronoun. Scripture generally speaks of kissing in the context of familial affection, such as between father and children (Gen 27:27; 31:55; 48:10), husband and wife (Gen 29:11; SS 1:1), between siblings (Gen 33:4; 45:15) and other family relations (Ex 18:7; Ruth 1:14). The actual point of contact is only mentioned three times: on the lips (Prov 24:26), on the neck (Gen 33:4) and the feet (Luke 7:38).

The customary kissing performed by Jews in social situations is referred to as "holy" (Rom 16:16; 1Cor 16:20), which clarifies that the act had no romantic implications, but rather an expression of friendship. In modern times friendly hugging and cheek kissing is widely practiced in the Body of Messiah in Europe, North and Latin America and the Middle East. A holy kiss may be like the French bise, a salutary kiss of greeting. The lack of a kiss by Simon may imply that he didn't regard Yeshua as a friend or social equal.

but: Grk. de, conj. she: fem. of Grk. autos, personal pronoun. from: Grk. apo, prep. when: Grk. hos, relative pronoun. See verse 2 above. The pronoun is used in a temporal sense here, "which time." I came in: Grk. eiserchomai, aor. See verse 1 above. has not: Grk. ou. ceased: Grk. dialeipō, aor., to interpose a delay, to leave off for a time something already begun; cease. The verb occurs only here in the Besekh. kissing: Grk. kataphileō, pres. part. See verse 38 above. my: Grk. egō, first person pronoun. feet: pl. of Grk. pous. See verse 38 above. The repeated kissing signifies a deep emotional reverence. Kissing the feet avoided any hint of romantic or familial connection.

46 You did not anoint my head with oil, but she anointed my feet with ointment.

Reference: Psalm 23:5.

You did not: Grk. ou, adv. anoint: Grk. aleiphō, aor. See verse 38 above. my: Grk. egō, first person pronoun. head: Grk. kephalē. See verse 38 above. with oil: Grk. elaion, oil of the olive. Anointing with olive oil was for cosmetic (Matt 6:17) and medicinal purposes (Mark 6:13; Jas 5:14), but also as mentioned here for blessing an honored guest in one's home, especially during a festival.

but: Grk. de, conj. she: fem. of Grk. autos, personal pronoun. anointed: Grk. aleiphō, aor. my: Grk. egō. feet: pl. of Grk. ho pous. See verse 38 above. with ointment: Grk. muron. See verse 37 above. Many versions translate the noun as "perfume," which may be misleading to modern readers. "Fragrant oil" is a better choice (HCSB, NKJV). It should be noted that Yeshua offered no spiritual interpretation of the anointing as he will in the anointing by Miriam of Bethany (Mark 14:8; John 12:7), although he explains the woman's motive in the next verse.

47 On account of which I say to you, her many sins have been forgiven, for she loved much; moreover to whom is forgiven little, loves little."

On account of: Grk. charin, prep., accounting for an observation; for this cause, for the sake of, by reason of, on account of. which: Grk. hos, relative pronoun. I say: Grk. legō, pres. See verse 4 above. to you: Grk. su, second person pronoun. her: fem. of Grk. autos, personal pronoun. many: pl. of Grk. ho polus, adj. See verse 11 above. In this context "many" could be hyperbole. sins: pl. of Grk. hamartia may refer to (1) a behavioral action, a misdeed that creates liability, every departure from the way of righteousness; (2) the result of sinning or the condition of being sinful; or (3) an invasive evil power. The first meaning is intended here.

Hamartia is the dominant word for sin in the Besekh. The noun occurs 9 times in Luke, always in the plural form, which points to the cumulative effect of living by one's own preferences and values. In this context "sins" could be interpreted according to the Pharisee definition, which included disobedience of customs and traditions (see verse 37 above). Plummer interprets "many sins" according to Simon's estimate. In that regard Yeshua's statement could have been a satirical comment mocking the Pharisee's criticism. Yeshua acknowledges that whatever offenses the woman had committed she had received divine forgiveness.

have been forgiven: Grk. aphiēmi, perf. pass., to release or send away with a range of meaning: (1) release from one's presence; (2) release from an obligation, cancel, forgive; (3) let remain behind; (4) leave standing or lying; and (5) permissive sense of let, let go, allow or tolerate. The second meaning applies here. In Greek culture this verb is the usual term for forgiving or canceling a financial debt. Divine forgiveness not only cancels the debt but promises to no longer remember the former sins (Isa 43:25; Jer 31:34; Heb 8:12). The perfect tense of the verb emphasizes that the action was completed in the past and finished.

for: Grk. hoti, conj. See verse 4 above. she loved: Grk. agapaō, aor. See verse 5 above. much: Grk. polus. The meaning of this clause is not that loving was the basis for forgiveness, but rather the consequence of being forgiven. It is especially striking that the woman's love is as great as her past sins. Thus, the woman's love manifested in anointing Yeshua's feet is a testimony of having been forgiven. It was the only good work she could do to demonstrate her gratitude.

moreover: Grk. de, conj. The conjunction gives emphasis to the following axiomatic declaration. to whom: Grk. hos. is forgiven: Grk. aphiēmi, pres. pass. little: Grk. oligos, adj., used (1) of extent or degree; little, small; (2) of quantity, few; or (3) adverbially of time. The second meaning is intended here. Yeshua engages in a play on words to draw a proportional comparison between Simon and the woman. The clause implies that in Simon's mind, he had committed little that needed forgiveness. loves: Grk. agapaō, pres. little: Grk. oligos. Simon's neglect of social customs toward an honored guest illustrated how little he loved. The woman's righteousness had clearly surpassed that of Simon (cf. Matt 5:20).

48 Then he said to her, "Your sins have been forgiven."

Then: Grk. de, conj. he said: Grk. legō, aor. See verse 4 above. to her: fem. of Grk. autos, personal pronoun. Your: Grk. su, second person pronoun. sins: pl. of Grk. hamartia. See the previous verse. have been forgiven: Grk. aphiēmi, perf. pass., 3p-pl. See the previous verse. The woman had been brought to repentance through the ministry of Yeshua and with it the assurance of forgiveness from God. The knowledge of forgiveness had inspired the woman's loving sacrifice. By speaking directly to her in the presence of Simon and others gathered at the table Yeshua now publicly declares her forgiveness in order to facilitate her restoration within the community. Declaring the state of forgiveness implies "go and sin no more" (John 8:11).

49 And those reclining with him began to say within themselves, "Who is this who even forgives sins?"

And: Grk. kai, conj. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. reclining with him: Grk. sunanakeimai, pl. pres. part., to dine together in a reclining position. See the note on verse 36 above. began: Grk. archō. aor. mid., 3p-pl. See verse 15 above. to say: Grk. legō, pres. inf. See verse 4 above. within: Grk. en, prep. themselves: pl. of Grk. heautou, reflexive pronoun. Like Simon (verse 39 above) the other men at the table have thoughts that betrayed their lack of spiritual understanding. Who: Grk. tís, interrogative pronoun. See verse 24 above. is: Grk. eimi, pres. See verse 2 above. this: Grk. houtos, demonstrative pronoun. The first three words of the question reflect the conundrum of people trying to understand the identity of Yeshua (cf. Matt 21:10; John 12:34).

who: Grk. hos, relative pronoun. even: Grk. kai. forgives: Grk. aphiēmi, pres. See verse 47 above. sins: pl. of Grk. hamartia. See verse 47 above. This is the same sort of question voiced by Pharisees after Yeshua announced forgiveness of the lame man, which they regarded as blasphemy, because only God can forgive sins (Luke 5:21). While the other men attributed the forgiveness to Yeshua, he did not say "I forgive you." He only said that she had been forgiven, which implies acting as a mediator to convey the forgiveness of the Father (cf. Matt 6:14; Luke 5:24; 23:34). On this occasion no one had the temerity to accuse Yeshua of blasphemy.

50 And he said to the woman, "Your faith has saved you; go in peace."

And: Grk. de, conj. he said: Grk. legō, aor. See verse 4 above. to: Grk. pros, prep. See verse 4 above. The preposition emphasizes face-to-face conversation. the woman: Grk. ho gunē. See verse 28 above. Having heard the thoughts of those in the room, Yeshua ignores the criticism and restates his assurance in even stronger terms. Your: Grk. su, second person pronoun. faith: Grk. ho pistis. See verse 9 above. Here "faith" probably means having trust in the mercy of God.

has saved: Grk. sōzō, perf., to deliver, or rescue from a hazardous condition, often with the sense of deliverance from spiritual peril, whether the guilt of sin or the wrath of God; deliver, save, rescue. The perfect tense denotes action completed in the past with continuing results into the present. The perfect tense concurs with the perfect tense of forgiven (verse 48) to emphasize the past event in which the woman received divine mercy, thus being forgiven equals being saved. you: Grk. su. Yeshua emphasizes that the woman was not saved by her good deed of love.

go: Grk. poreuomai, pres. mid. imp. See verse 22 above. in: Grk. eis, prep. The preposition emphasizes entrance. peace: Grk. eirēnē, peace, which may denote a state of harmony or a state of well-being. In the LXX eirēnē translates Heb. shalom, peace and friendship in human relations, first in Genesis 15:15. Shalom has a broad range of meaning, including (1) personal welfare, health and prosperity; (2) security and tranquility in the community; (3) peace from war; and (4) peace with God especially in covenant relation. The exhortation is a typical Hebrew ritual of blessing and could have the meaning "resume your life with the assurance of having peace with God."

Works Cited

ABP: The Apostolic Bible Polyglot, trans. Charles Van Der Pool. The Apostolic Press, 2006. LXX-English Interlinear.

Abbot-Smith: George Abbot-Smith, A Manual Greek Lexicon of the New Testament. Charles Scribner's Sons, 1922. Online.

BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 4th ed. trans. W.F. Arndt & F.W. Gingrich. The University of Chicago Press, 1957.

Barclay: William Barclay, The Gospel of Luke. rev. ed. The Daily Study Bible Series. The Westminster Press, 1975.

Barnes: Albert Barnes (1798-1870), Notes on the Whole Bible (1834). Baker Book House, 1949. Online.

BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online at BibleHub.com.

Bengel: Johann Albrecht Bengel (1687-1752), Gnomon of the New Testament (1742). 5 vols. Trans. by Marvin Vincent. T&T Clark, 1860. Online.

Brown: David Brown (1803-1897), The Gospel According to Luke, Commentary Critical and Explanatory on the Whole Bible (1871), Robert Jamieson, A. R. Fausset and David Brown. Online.

Danker: F.W. Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009.

DM: H.E. Dana & Julius R. Mantey, A Manual Grammar of the Greek New Testament. The Macmillan Co., 1955.

DNTT: Dictionary of New Testament Theology, 3 Vols. Colin Brown, ed. Zondervan Publishing House, 1975.

Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online.

Ellis: E. Earle Ellis, The Gospel of Luke. Rev. ed. William B. Eerdmans Pub. Co., 1981. [New Century Bible Commentary].

Exell: Joseph S. Exell (d. 1910), Luke, The Pulpit Commentary, Vol. 16. eds. Joseph Exell and H.DM. Spence. Hendrickson Pub., 1985. Online.

Geldenhuys: Norval Geldenhuys, Commentary on the Gospel of St. Luke. William B. Eerdmans Pub. Co., 1951. (NICNT)

Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online.

Gruber: Daniel Gruber, The Messianic Writings. Elijah Publishing, 2011. [Translation of the New Testament Majority Text and annotations by the author.]

HBD: Trent C. Butler, ed., Holman Bible Dictionary. Broadman and Holman Publishers, 1991. Online.

HELPS: Gleason L. Archer and Gary Hill, eds., The Discovery Bible New Testament: HELPS Word Studies. Moody Press, 1987, 2011. (Online at BibleHub.com)

Henry: Matthew Henry (1662-1714), Commentary on the Whole Bible (1706). Unabridged Edition. Hendrickson Publishers, 1991. Online.

Jastrow: Marcus Jastrow, Dictionary of Targumim, the Talmud Babli and Yerushlami, and the Midrashic Literature. G.P. Putnam's Sons, 1903, 1926. Online.

Jeremias: Joichim Jeremias, Jerusalem in the Time of Jesus. Fortress Press, 1975.

Levine: Amy-Jill Levine, Annotations on "The Gospel According to Luke," Jewish Annotated New Testament, eds. Amy-Jill Levine and Marc Brettler. Oxford University Press, 2011.

Liefeld: Walter L. Liefeld, Luke, Expositor's Bible Commentary, Vol. 8. Zondervan Pub. Co., 1984. Software version 2.6. Zondervan Corp, 1989-1999.

Lightfoot: John Lightfoot (1602-1675), Hebrew and Talmudical Exercitations upon Luke, A Commentary on the New Testament from the Talmud and Hebraica (1859 ed.), Vol. 3. Hendrickson Pub., 1989.

LSJ: Henry George Liddell and Robert Scott, An Intermediate Greek-English Lexicon (1889). rev. by Sir Henry Stuart Jones. Clarendon Press, 1940. Online

Lumby: J. Rawson Lumby (1831–1895), Luke, The Cambridge Bible for Schools and Colleges. Cambridge University Press, 1891. Online.

Meyer: Heinrich August Wilhelm Meyer (1800-1873), Critical and Exegetical Commentary on the New Testament (1859). 21 vols. T&T Clark, 1880. Online.

MM: James Hope Moulton and George Milligan, The Vocabulary of the Greek Testament. Hodder & Stoughton, 1929. Online.

Moseley: Ron Moseley, Yeshua: A Guide to the Real Jesus and the Original Church. Lederer Books, 1996.

Mounce: William D. Mounce, Mounce Concise Greek-English Dictionary of the New Testament. 2011. Online.

NIBD: Nelson's Illustrated Dictionary of the Bible. Herbert Lockyer, ed. Thomas Nelson Publishers, 1986.

Nicoll: W. Robertson Nicoll (1851–1923), The Expositor's Greek Testament (1897), 5 vols. Online.

OCB: The Oxford Companion to the Bible. ed. Bruce M. Metzger and Michael D. Coogan. Oxford University Press, 1993.

Plummer: Alfred Plummer (1841-1926), A Critical and Exegetical Commentary on the Gospel According to S. Luke. 5th edition. T&T Clark, 1922. Online.

Rienecker: Fritz Rienecker, A Linguistic Key to the Greek New Testament. 2 vol. Zondervan Pub. House, 1980.

Santala: Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings. Keren Ahvah Meshihit, 1984, 1992. Online.

Stern: David Stern, Jewish New Testament Commentary, Jewish New Testament Publications, 1996.

Thayer: Joseph Henry Thayer (1828-1901), Greek-English Lexicon of the New Testament (1889). Hendrickson Publishers, 2003. Online.

Vincent: Marvin R. Vincent (1834-1922), Word Studies in the New Testament Charles Scribner and Sons, 1887. Online.

Young: Brad H. Young, The Parables: Jewish Tradition and Christian Interpretation. Hendrickson Pub., 1998.

Zodhiates: Spiros Zodhiates (1922-2009), ed. The Complete Word Study Dictionary: New Testament. AMG Publishers, 1992, 1993.

Copyright © 2024 Blaine Robison. All rights reserved.