The Narrative of Luke

Chapter 10

Blaine Robison, M.A.

Published 15 September 2024

Chapter 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 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.

● Talmud: References to the Talmud are from the Soncino Babylonian Talmud (1948); found at Halakhah.com. The Talmud incorporates the Mishnah, Jewish laws (A.D. 180-220) and the Gemara, legal analysis (A.D. 220-500). Click here for Talmud Abbreviations.

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).

Chapter Summary

Chapter Ten chronicles momentous events in the life and ministry of Yeshua. After calling the Twelve and other individuals in the previous chapter to radical discipleship Yeshua appoints Seventy new disciples to go before him, two by two, to proclaim the Kingdom and heal the sick. As part of their commission Yeshua pronounces woes on Chorazin and Capernaum for unbelief. Afterward the Seventy return, and give account of victory in spiritual warfare. Yeshua rejoices that Satan was defeated but cautions against pride in their accomplishment.

Then Yeshua rejoices in the Holy Spirit at the things which were hidden from the so-called "wise" and revealed to uneducated men, and pronounces a blessing on the disciples for the great privileges they experienced because of being bearers of the good news. Then a Torah-expert asks what a person must do to gain eternal life, and Yeshua asked him what was written in the Torah on the subject and the Torah-expert reiterates the two great commandments. The Torah-expert asked for a definition of his neighbor. Yeshua shared the story of the good Samaritan and made a personal application.

The chapter concludes with Yeshua visiting the home of Martha and Miriam and receiving their hospitality. There is conflict between the sisters and Yeshua mediates, exhorting Martha in spiritual priorities.

Chapter Outline

Commission of the Seventy, 10:1-11

Announcements of Woe, 10:12-16

Report of the Seventy, 10:17-24

A Vital Question, 10:25-29

The Good Samaritan, 10:30-37

Visit with Martha and Miriam, 10:38-42

Late October, A.D. 29

Timeline Note

As Luke noted in 9:51-53 Yeshua was journeying to Jerusalem for a festival, presumptively Sukkot (Feast of Booths, John 7:10-53), which occurred 11-17 October. Santala places the sending of the Seventy after Sukkot (120), but Lightfoot suggests the sending of the Seventy occurred before Sukkot (3:97). Edersheim allows that the sending could have occurred before Sukkot but certainly not later than the period between Sukkot and Hanukkah (IV, 5). John's narrative of Yeshua's attendance at Sukkot does not mention the presence of his disciples (cf. John 7:10), but it is not likely that Yeshua would have hindered the required attendance of his disciples at Sukkot.

Commission of the Seventy, 10:1-16

1 Now after these things the Lord appointed Seventy others, and sent them in pairs before his appearance into every city and place where he was about to go.

Now: Grk. de, conj. used to indicate (1) a contrast to something preceding, "but;" (2) a transition in subject matter, "now, then;" or (3) a connective to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The second usage applies here. after: Grk. meta, prep. of association or accompaniment, but used here as a sequential marker in a temporal sense. these things: pl. of Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative; this. The clause alludes to the narrative of 9:51-62 and assumes the completion of Yeshua's trip to Jerusalem and attendance at Sukkot.

the Lord: Grk. ho kurios 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.

appointed: Grk. anadeiknumi, aor., to lift up and show, here meaning to appoint or commission someone to a position. The verb is used only by Luke (also Acts 1:24). The verb is used in the LXX for Heb. lakad, to take by lot (Josh 7:16-18) and Heb. manah, count, reckon, assign, appoint (Dan 1:11). The verb also appears in the Apocrypha (2Macc 9:14, 23, 25; 10:11; 14:12, 26; 1Esdr 1:35; 8:23), as well as in Josephus (Ant. XIV, 11:4; XX, 10:1), for appointing to a position of importance. Seventy: Grk. hebdomēkonta, adj., seventy, a cardinal number; lit. "seven tens."

Bible versions are about evenly divided in rendering the number appointed as "70" and "72." See the Textual Note below. The number chosen no doubt had symbolic import, just as the Twelve. The number 70 is highly significant in Israelite culture. The Hebrew text of Genesis 10 lists 70 nations. The family of Jacob that went with him into Egypt numbered 70 (Gen 46:27). Israel had 70 elders (Ex 24:1, 9; Num 11:16, 24-25; Ezek 8:11).

The Sanhedrin or Supreme Court was composed of 70 elders (Josephus, Wars II, 20:5). The Zealots set up a tribunal of seventy chief men to take the place of the courts which they had suppressed (Wars IV, 5:4). Seventy elders translated the Tanakh into Greek, which became the LXX (Ant. XII, 2:7, 11). The sacrifices of bulls during Sukkot totaled 70 (Num 29:12–34), which Jewish rabbis viewed as symbolic of atonement for the nations (Sukkah 55b).

The number 72 also has significance. The LXX enumeration of the nations in Genesis 10 totals 72 (Metzger 126). The number of elders appointed by Moses could be increased to 72 by adding Eldad and Medad (Num 11:26) (Geldenhuys). Both the Letter of Aristeas (c. 200 B.C.) and later Jewish Sages (Megillah 9a) give the number of LXX translators as 72. The high priest and deputy high priest also served on the Sanhedrin, bringing its number to 72. The symbolic significance of Seventy-two is that it is divisible by 12, so that added to the original Twelve apostles, each tribe of Israel had seven representatives as messengers for Yeshua.

others: pl. of Grk. heteros, a distributive pronoun used to distinguish one item from another, other, another or different. The pronoun serves to distinguish the Seventy from the Twelve apostles whom Yeshua had sent on a mission (Luke 9:1-6). Stern suggests that just as the apostles numbered Twelve to correspond with the twelve tribes of Israel (Matt 19:28; Luke 22:30; Rev 21:12–14), so the Seventy correspond to the seventy elders Moses appointed in the wilderness, who received of the Spirit and prophesied (Num 11:16, 24–25).

The apostolic narratives do not identify these appointed messengers by name, but various church fathers compiled the list. Hippolytus, bishop of Rome (170-235) recorded the names of the Seventy in his historical monograph, On the Seventy Apostles, as did Dorotheus, bishop of Tyre (c. 255-362), Acts of the Seventy Apostles. There is no reason not to take these lists, which are substantially in agreement, as based on historical evidence. The names are mentioned in the Besekh. See the list here. Noteworthy is that Luke is included in their number and his is the only apostolic narrative that mentions their appointment.

Luke does not explain how Yeshua identified and then recruited these men as heralds of the Kingdom. We know that Yeshua had many more disciples besides the Twelve (Matt 5:1; Mark 2:15; 3:7; Luke 6:13, 17; John 4:1; 6:60, 66). While Luke emphasizes his research for the narrative of Yeshua's life (Luke 1:3) he also includes himself among those who experienced Yeshua's ministry (Luke 1:1). It is quite reasonable that Luke was an eyewitness of many of the events that only he records (Luke 9:52-56; 10:1-20; 12:1−18:14; 19:1-27, 39-44).

These Seventy could be considered Yeshua's "Mighty Men," because eventually they would be filled with the Spirit on Pentecost and assume the leadership of Messianic congregations. Yeshua gave the Seventy essentially the same instructions (verses 4-11 below) as he had given the Twelve for their mission (Matt 10:5-15), except that there was no restriction of cities they might enter (cf. Matt 10:5). Since the mission was to the lost house of Israel, then these Seventy would be Jews, not Gentiles. They were probably a mixture of Orthodox and Hellenized Jews (cf. Col 4:10-14), but all of them gained valuable experience for their later work in assisting Paul in spreading the Good News into the Diaspora.

and: Grk. kai, conj. that marks a connection or addition of words or numbers ('and, also), as well as the introduction of clauses or sentences, sometimes with emphasis ('certainly, even, indeed, namely'). See my note on the significance of conjunctions in the Besekh. 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).

them: pl. of 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 the Seventy. in pairs: pl. of Grk. duo, the numeral two, lit. "twos." Many versions read "two by two." The pairing of messengers, as was done with sending the Twelve (Mark 6:7), was no doubt based on the biblical principle that "by the mouth of two or three witnesses every fact may be confirmed (Matt 18:16 NASU). Liefeld notes that sending messengers "two by two" was common among the early disciples (Luke 7:18-19; Acts 13:2; 15:27, 39-40; 17:14; 19:22). The pairing provided for companionship and mutual encouragement, and insured effective coverage of the territory.

before: Grk. pro, prep. indicating precedence, either spatially, 'ahead, before,' or temporally, 'earlier than, before.' his: Grk. autos. appearance: Grk. prosōpon, lit. "face" as an anatomical term. The term is used here in the sense of both his physical presence and his resolution to go somewhere. into: Grk. eis, prep. that focuses on entrance, frequently in relation to a direction toward a goal or place and consequent arrival; into, to, unto. every: Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. city: Grk. polis, a population center whose size or number of inhabitants could range broadly.

and: Grk. kai. place: Grk. topos, a spatial area, place. The term may refer to the countryside or a district within the province. The seventy were sent to cities in which Yeshua planned to minister, and there is no record of Yeshua going into any Gentile cities. where: Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information in the text; who, which, what, that, but used here adverbially to mean "where."

he: Grk. autos. was about to: Grk. mellō, impf., a future oriented verb with a pending aspect, being in the offing, be about to, be going to. go: Grk. erchomai, pres. mid. inf., to come or arrive, with focus on a position from which action or movement takes place or 'to go' with the focus on the goal for movement. In reference to Yeshua this verb is used here for his moving or traversing an area in the ordinary physical sense. Levine suggests the clause echoes the comment of Moses when he recalls the sending of men in advance to reconnoiter Canaan (Deut 1:22).

Luke presentfs Yeshua's traveling as involving intentional planning, and to facilitate a broader proclamation of the kingdom he sent the Seventy as he did the Twelve. While Luke does not identify the point of origin for the sending Santala suggests this took place in Perea (120), since various passages locate Yeshua during this time period "beyond the Jordan" (Matt 19:1; Mark 10:1; cf. John 10:40). The name Perea is derived from Grk. Peraia, which means "the land beyond." At this time Perea was ruled by Herod Antipas (Josephus, Ant. XVII, 8:1). In modern times this area is referred to as the Trans-Jordan (Geldenhuys 299).

Geldenhuys says the cities in which the Seventy witnessed were mainly located in the Trans-Jordan (303). The restrictions Yeshua placed on the disciples for what they took with them (verse 4) imply a period of limited duration. When Yeshua sent the Twelve he told them not to enter any Gentile or Samaritan city (Matt 10:5), but the only qualification Yeshua mentions for the Seventy are locations in which he would later minister. So, he may have given the paired messengers specific assignments.

Assuming the Seventy were dispatched immediately after Sukkot then their mission in Perea presents a providential synchronicity. The priests in Jerusalem had sacrificed seventy bulls as atonement for the nations and now the Seventy were proclaiming the good news of the Kingdom of God to the Jewish inhabitants.

Textual Note

Regarding the number appointed by Yeshua some versions have "70" (e.g. CJB, KJV, LSB, MW, NASU, NKJV, NRSV, OJB, RSV, TLV) and others have "72" (e.g. CSB, ESV, GNB, MJLT, NASB, NEB, NET, NIV, NJB, NLT). The number hebdomēkonta duo, "seventy-two," is found in early manuscripts of Luke: Diatessaron (late 2nd c.), p75 (3rd c.), Acts of Thomas (3rd c.), Didascalia (3rd c.), Origen (254), Adamantius (300), Vaticanus (4th c.), Ambrosiaster (4th c.), Ps-Clement (4th c.), Ephraem (373), Teaching of Addai (400), the Vulgate (407), and Augustine (430). Epiphanius (310-403), in his work Panarion (I, 4:3) gives the number as Seventy-Two. A list of the Seventy-Two can be found in Pseudo-Irenaeus (A.D. 177).

However, almost twice as many manuscripts of the Luke passage omit duo (GNT 250). Significant authorities reading "70" include Irenaeus-Latin (202), Clement (215), Tertullian (220), Origen (254), Sinaiticus (4th c.), Basil (379), Eusebius (339), Ambrose (397), Alexandrinus (5th c.), Ephraemi (5th c.), Jerome (420), and Cyril (444). Origen (254) has both numbers and Syriac versions (3rd-5th c.) are divided between the two numbers.

Both the NA28 and UBS5 Greek texts read "seventy" with "two" placed in brackets to acknowledge its presence in Greek manuscripts. Metzger suggests that the presence of "70" in the Majority Text reflects normalizing by the church fathers. Conversely, it's just as likely that as in the case of Eldad and Medad there were Seventy originally appointed and then two were added later.

Go: Grk. hupagō, pres. imp., to proceed from a position, sometimes (1) with the focus on the departure point; go away, leave; or (2) with the focus on an objective or destination; go, be on one's way. The second usage applies here with a nuance of the first meaning. The present tense means to go and keep on going until the mission is complete. Behold: Grk. idou, aor. imp. of eidon, to see, and functioning as an exclamatory particle. Here the particle is used to secure attention and may be translated as 'behold,' 'look,' or 'see.' In this moment Yeshua tries to get his disciples to see what he sees, the waiting harvest.

I am sending: Grk. apostellō, pres. See verse 1 above. Geldenhuys suggests the verb expresses either pressing need or the directness with which they are sent to their destination (note 6, 304). you: Grk. humeis, pl. pronoun of the second person. as: Grk. hōs, adv. typically used for comparative purposes with a pattern or model in mind. lambs: pl. of Grk. arēn, a young sheep, lamb. The term occurs only here in the Besekh. in: Grk. en, prep., lit. "within." the midst: Grk. mesos, adj., middle, center, in the midst of, among.

of wolves: pl. of Grk. lukos, a wolf, a predatory carnivore. In the LXX lukos translates Heb. ze'eb (first in Gen 49:27), wolf. While the wolf is surpassed in size by some dogs, it is the fiercest member of the dog family (Canidae). The wolf of the Middle East is large, light colored, and does not seem to hunt in packs. Like other wolves it is nocturnal. In Israel the wolf was the special enemy of sheep and goats ("wolf," ISBE).

In the Tanakh the wolf appears in a figurative sense of the enemies of Judah (Jer 5:6; Hab 1:8), and corrupt and oppressive judges (Ezek 22:27; Zeph 3:3). Yeshua used the figure of the wolf to describe false prophets (Matt 7:15) and enemies of his disciples (Matt 10:16; Luke 10:13; cf. Acts 20:29). Yeshua's word picture was also given to the Twelve in their commission (Matt 10:16), which reflected the reality that, "You will be hated by all because of my name" (Matt 10:22).

4 Carry no moneybag, no knapsack, no sandals; and greet no one along the road.

Reference: Matthew 10:10.

Carry: Grk. bastazō, pres. imp., may mean (1) to take up something from a position, lift with the hands; (2) sustain a burden, bear, carry; or (3) remove from a position, carry away. The first or second meanings could apply here. no: Grk. mē, a particle of qualified negation, subjective in nature, ruling out any implications that could be involved with what should (could, would) apply; no, not (HELPS). Combined with the verb the negative particle represents an appeal for cooperation. moneybag: Grk. ballantion, a bag used for carrying money; money-bag or purse. The disciples were not to solicit funds from people for their support or collect money for Yeshua.

no: Grk. mē. knapsack: Grk. pēra, a shoulder bag used for carrying provisions; a traveler's bag or a beggar's collecting bag. Plummer comments that Yeshua's instruction means, "Take with you none of the things which travelers commonly regard as indispensable. Your wants will be supplied." no: Grk. mē. sandals: pl. of Grk. hupodēma, anything bound under, a sandal (Mounce). The shoe was considered the humblest article of clothing and could be bought cheaply. Two types of shoes existed: slippers of soft leather and the more popular sandals with a hard leather sole. Thongs secured the sandal across the insole and between the toes.

Going barefoot was a sign of poverty and reproach. During the first century, Jewish practice forbade the wearing of sandals with multilayered leather soles nailed together, as this was the shoe worn by Roman soldiers (HBD). Yeshua means they are not to take extra shoes, but does not forbid the wearing of shoes. They are to take nothing with them that may hamper them in accomplishing their task swiftly (Geldenhuys 304). The limitation on things that might be carried implies that the mission is for short term, no more than a few days.

and: Grk. kai, conj. greet: Grk. aspazomai, to address with some form of special recognition or expression of affection. The verb alludes to a Jewish practice to talk in a friendly way, chit-chat, engage in idle conversation, or gossip (Stern). no one: Grk. mēdeis, adj. (from mē, "not" and heis, "one"), not even one, nobody. along: Grk. kata, prep., generally used to signify (1) direction, 'against, down;' (2) position, 'down, upon, in;' or (3) conformity or relation, 'according to, in reference to.' Its use here in reference to a place through which something is done properly means "down through" and has the functional meaning of "along" (Thayer).

the road: Grk. hodos, 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. It can also refer to the act of traveling; journey, way, trip. Geldenhuys notes that in the East salutations along the road could be of extremely long duration. Yeshua insists the disciples maintain complete focus on the completion of the assigned mission. Elisha gave a similar instruction to Gehazi as he left to lay Elisha's staff on the face of the Shunammite woman's dead child: "If you meet anyone, don't greet him. Or if anyone greets you, don't answer him" (2Kgs 4:29 TLV).

5 but into whatever house you might enter, first say, 'Shalom to this household.'

Reference: Matthew 10:12.

but: Grk. de, conj. into: Grk. eis, prep. whatever: Grk. hos. house: Grk. 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. you might: Grk. an, 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. enter: Grk. eiserchomai, aor. subj., 2p-pl., to go or enter into a geographical area, manufactured structure or other place defined in the context.

first: Grk. prōton, adv., having to do with beforeness, with resultant meanings of (1) having a primary position in sequence and (2) standing out in significance or importance. The first meaning has application here. say: Grk. legō, pres. mid. See verse 2 above. Shalom: Grk. eirēnē, peace, which is generally a reference to a state of harmony as a result from cessation of hostilities, whether in political or personal relationships. The Greek word corresponds to Heb. shalom, which means completeness, soundness, welfare, or peace (BDB 1022).

to this: Grk. houtos. household: Grk. oikos may mean (1) a structure for habitation; house, home; or (2) persons inhabiting a house, house, household, family. In Classical Greek oikos had a broader meaning than oikia. Both words meant a dwelling place and by extension the household of that dwelling. The nouns were distinguished by oikia denoting the actual dwelling space and oikos denoting the whole house, the family property and even the inheritance (DNTT 2:247). The LXX maintains this distinction with both terms translating Heb. bayit ("house, household") oikos first occurring in Genesis 7:1 and oikia first in Genesis 17:12.

Stern suggests that the Greek syntax represents the Hebrew greeting "shalom aleikhem," which means "peace be upon you" and is a common greeting (39). In Jewish culture shalom is never peace in the negative sense, the absence of conflict, but the possession of everything that makes for man's highest good, a wish for the person to experience all the blessings of God. The biblical word "peace" is relational in scope and does not necessarily depict an emotional state. The use by Yeshua here not only alludes to the common greeting between Jews, but a wish for the shalom characteristic of the Messianic age and divine favor.

Given the qualification of the next verse the greeting may represent fulfilling the expectation of the beatitude, "Blessed are the peacemakers for they will be called sons of God" (Matt 5:9). Plummer notes a saying of Hillel the Elder, "Be thou of Aaron's disciples, loving peace and seeking for peace." The blessing is not for the shalom-lovers, but the shalom-makers. According to the Mishnah (Peah 1:1; Shabbath 127a), making peace between a man and his neighbor is numbered among those things which bring forth good fruit in this life, and benefit in the life to come. How is it possible to make shalom?

Peacemaking takes two forms. All disciples have an obligation to obey Yeshua's two commands to go to others to seek reconciliation (Matt 5:23-24; 18:15). The more challenging form of peacemaking is to be a neutral mediator to help other people in a conflict to reconcile their relationship and resolve their dispute (e.g. Gen 13:7-12; Josh 22:10-34; Acts 9:27; Php 4:2). Since the unbelieving person is essentially an enemy of God (Rom 5:10; Eph 2:3; Jas 4:4), then the most important peacemaking is enabling the lost to be reconciled to God and thereby receive salvation (Rom 5:1, 10). Yeshua gave to his disciples the mission to bring the message of God's peace to the lost sheep of the house of Israel (cf. Matt 10:6).

6 and if a son of shalom is there, your shalom will rest on him; but if otherwise, it will return to you.

Reference: Matthew 10:13.

and: Grk. kai, conj. 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. a son: Grk. huios, generally a male offspring, whether by direct birth or by more remote ancestry. The noun is also used in a fig. sense meaning "having the characteristics of," which is the intention here.

of shalom: Grk. eirēnē. See the previous verse. Liefeld suggests that "son of peace" is an idiomatic way of expressing not only a person's character but also the destiny he is worthy of. Such a person would be open to the kingdom message. is: Grk. eimi, pres. subj., a function word used in a wide variety of grammatical constructions, 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.

there: Grk. ekei, adv., in that place; i.e., in that house. your: Grk. humeis. shalom: Grk. eirēnē. will rest: Grk. epanapauō, fut. pass., come to stop at a point, used here of rest. The verb occurs only twice in the Besekh (also Rom 2:17). on: Grk. epi, prep., used primarily as a marker of position or location; on, upon, over. him: Grk. autos; the son of shalom. In other words "the peace you have with God will be experienced by the son of peace."

but: Grk. de, conj. if: Grk. ei, conj., a contingency marker used here to introduce a circumstance assumed to be valid for the sake of argument. otherwise: Grk. mēge, negative particle, not so, otherwise. it will return: Grk. anakamptō, fut., to turn back, to return, as if unspoken. to you: Grk. humeis. The Jewish custom was to respond to the greeting "shalom aleikhem" with "aleikhem shalom," "peace unto you."

Without the response the initial greeting returns and the peace is not experienced. The Talmud says, "If one greets another with peace and that person does not return the greeting, the person is called a robber" [robbing the other of a greeting of peace] (Berachot 6b). The end result is that God will withhold His shalom from the "peace-robber" who does not welcome the kingdom of the Messiah (cf. Luke 2:14).

7 Moreover, remain in the same house, eating and drinking the things provided alongside of them; for the laborer is worthy of his wages. Do not keep moving from house to house.

Moreover: Grk. de, conj. remain: Grk. menō, pres. imp., to be in a situation for a length of time; abide, dwell, lodge, remain, sojourn or stay. in: Grk. en, prep. the same: Grk. autos. house: Grk. oikia. See verse 5 above. The point is that upon finding the "son of shalom" the disciples were to stay with him. This house would then serve as a central point for sharing Kingdom teaching, fellowship, and prayer with the host and neighbors (cf. Acts 2:42). eating: Grk. esthiō, pres. part., to consume food, whether derived from grain, vegetables, fruits or meat of animals.

and: Grk. kai, conj. drinking: Grk. pinō, pres. part., to take in a liquid, to drink, usually of water or wine, used here in a figurative sense. the things provided: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun in reference to the food and beverage provided by the host. Levine comments that since no Gentile mission is specified as occurs later in Acts 10, then the meals would be presumptively kosher (122). The point is that the disciples were not to look for a house where they could eat well, but to be content with whatever the host was able to provide.

alongside of: Grk. para, prep. that conveys association; beside, alongside of, with. them: 3p-pl. of Grk. autos. Yeshua emphasizes sharing fellowship with the host. The house is not to be treated as a "bed and breakfast" where the owner serves meals and remains aloof. for: Grk. gar, conj., is generally accepted as 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 of an idea or statement.

the laborer: Grk. ergatēs. See verse 2 above. is worthy: Grk. axios, adj., having worth or value, in the sense of being weighed on a scale; worthy, worthy of, deserving. of his: Grk. autos. wages: Grk. misthos, reciprocation for performance, as payment for labor, pay, wages. Yeshua alludes to the expectation of payment after harvesting crops, whether in currency (Matt 20:2) or in-kind (Mark 12:2). The idiomatic saying (also found in 1Tim 5:18) implies that the disciples should view the meals and shelter provided by the host as wages for their service to the Messiah. He did not authorize asking for money. Asking for money was associated with false prophets (Didache 11:6).

Do not: Grk. mē, adv. keep moving: Grk. metabainō (from meta, "with" and bainō, "to walk"), pres. imp., to go or pass over, of movement of persons or things from one place to another; move (BAG). Josephus used the verb to mean changing one's place of residence (Wars, VI, 3:4). from: Grk. ek, prep. used to denote derivation or separation, here the latter; from, out of, out from among. house: Grk. oikia. to: Grk. eis, prep. house: Grk. oikia. The phrase "house to house" means within a community. Once the disciples find the "son of Shalom" they are to remain with him while in that community. Moving about could be misinterpreted as an abuse of hospitality.

Similarly the apostle John later wrote that disciples of Yeshua are obligated to support the Lord's messengers who trust in God alone and not to rely on help from unbelievers (3Jn 1:5-8).

8 and into whatever city you might enter and they receive you, eat the things set before you;

and: Grk. kai, conj. into: Grk. eis, prep. whatever: Grk. hos. city: Grk. polis. See verse 1 above. you might: Grk. an, disjunctive particle. See verse 5 above.  enter: Grk. eiserchomai, pres. mid. subj., 2p-pl. See verse 5 above. and: Grk. kai. they receive: Grk. dechomai, pres. mid. subj., 3p-pl.. to receive, frequently with the connotation of enthusiastic acceptance. you: Grk. humeis. eat: Grk. esthiō, pres. imp., 2p-pl. See the previous verse. the things: pl. of Grk. ho, definite article used here as a demonstrative pronoun. set before: Grk. paratithēmi, pl. pres. pass. part., to place something beside, to set before. you: Grk. humeis.

Yeshua emphasizes the instruction given in verse 7. There is no implication that Yeshua expected hosts might serve non-kosher food to his messengers or in such a circumstance these Jewish disciples were to eat non-kosher food. The issue may be more akin to the same principle declared by Paul (1Cor 10:27), which had to do with eating food offered to idols. The religious issue notwithstanding, the Lord's messenger should not expect a festival meal, but to be content with whatever the host was able to provide (cf. Php 4:11-12).

9 and heal the sick in it, and say to them, 'The kingdom of God has come near to you.'

Reference: Matthew 10:7-8; Luke 9:2.

and: Grk. kai, conj. heal: Grk. therapeuō, pres. imp., may mean (1) to offer helpful service, help out, serve; or (2) to serve by reversing a physical condition in order to restore a person having an illness or infirmity. The second meaning applies here. the sick: Grk. asthenēs, adj., may mean (1) weak in body; infirm, sick, sickly; or (2) lacking capacity for something, weak. The first meaning applies here of a physical malady. The common translation of "the sick" is insufficient as the English term is typically applied to bodily ailments resulting from disease or illness. However, asthenēs could also apply to congenital disorders (cf. Acts 3:2; 4:9).

in: Grk. en, prep. it: Grk. autos; i.e., the city of the previous verse. As with the Twelve (Luke 9:1) Yeshua gave the Seventy the authority and power to bring healing where needed. Many people in the world are skeptical about claims of divine healing, yet the reality is reported throughout the Scriptures and has been experienced by the people of God in history and the present. See my article Divine Healing for more information on this subject.

and: Grk. kai. say: Grk. legō, pres. imp. See verse 2 above. to them: pl. of Grk. autos. The pronoun refers to the residents of the city and not just the sick. The kingdom: Grk. ho basileia may mean (1) as abstract 'act of ruling' and thus 'kingship, royal power, royal rule, or kingdom; (2) a territory ruled over by a king; kingdom; or (3) the royal reign of God or kingdom of God as a chiefly eschatological concept, appearing in the Hebrew prophets (BAG). The term appears widely in the literature of Philo, Josephus, the LXX, and Jewish apocalyptic literature.

In the LXX basileia renders Hebrew noun derivatives of the verb malak (SH-4427), become a king; reign (DNTT 2:373). It's important to note that the Hebrew words are used first and foremost for the reign of earthly rulers and only secondarily of God's kingship. The concept of God's kingly rule is only presented in connection with the Israelite monarchy. Even in the eschatological kingdom the ruler will be a Jewish descendant of David (Jer 23:5; 33:15; Ezek 34:23-24; 37:24-25; Hos 3:5; Zech 12:7-10).

of 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 primarily translates Heb. Elohim, as well as the sacred name YHVH (DNTT 2:67-70). Also, theos is not a philosophical construct for monotheism, the belief in one deity. God is a Person. All the other deities worshipped by religions in the world are the product of Satan-inspired imagination. See my comment on John 1:1.

has come near: Grk. eggizō, perf., come or draw near, approach. The perfect tense reflects action completed in past time with continuing result in the present. The kingdom of God came with the birth of Yeshua (Luke 1:31-33). to: Grk. epi, prep., lit. "upon." you: Grk. humeis; the hearers of the message, principally the descendants of Jacob. For an explanation of the important doctrine of the Kingdom of God see my comment on Luke 4:43. Yeshua presented the Kingdom of God as nothing less than his royal reign in human hearts (Luke 17:21; John 1:49).

However, in the hands of Yeshua the Kingdom is not like the earthly authoritarian dictatorships that care nothing for the people. As presented in his sermon in Nazareth (Luke 4:18-21) the Kingdom of the Messiah represents the fulfillment of the five-fold mandate of Isaiah 61:1-2. Thus, the proclamation of the Messianic Kingdom was accompanied with healing the bodies and souls of broken lives. Yeshua's ministry reflected the reality of God's intention for His kingdom and he challenged his messengers to demonstrate his compassionate reign. The Messianic Kingdom was to be a spiritual community of burden-bearers.

10 Moreover into whatever city you might enter and they do not receive you, having gone out into its streets, say,

Moreover: Grk. de, conj. into: Grk. eis, prep. whatever: Grk. hos. city: Grk. polis. See verse 1 above. you might: Grk. an, particle. See verse 5 above. enter: Grk. eiserchomai, aor. subj., 2p-pl. See verse 5 above. and: Grk. kai. they do not: Grk. mē, adv. receive: Grk. dechomai, pres. mid. subj., 3p-pl. See verse 8 above. you: Grk. humeis. The hypothetical scenario describes not just the lack of any host willing to provide hospitality to the Lord's messengers, but poor receptivity of the good news of the Messiah perhaps by the preponderance of the city's population.

Determination of the city's receptivity could also be measured by the reaction of the community elders. Receptivity could be passive, just an unwillingness to consider the message, or active, an aggressive opposition to the message.

having gone out: Grk. exerchomai, pl. aor. part., to move away from a place or position, to go or come out. into: Grk. eis. its: Grk. autos. streets: pl. of Grk. plateia (from platus, "broad area"), main thoroughfare, street. Every ancient city had a plaza for markets, town assemblies and other gatherings. The focus of the activity is in public areas of the city. say: Grk. legō, pres. imp. See verse 2 above. The verb introduces a public announcement.

11 'Even the dust of your city having clung to our feet we wipe off against you; yet know this, that the Kingdom of God has come near.'

Reference: Matthew 10:14; Luke 9:5.

Even: Grk. kai, conj. the dust: Grk. ho koniortos, dust of the ground. of your: Grk. humeis. city: Grk. polis. See verse 1 above. having clung: Grk. kollaō, aor. pass. part., adhere to, stick to or attach to. to our: Grk. hēmeis, pl. pronoun of the first person. feet: pl. of Grk. pous, the body part that is used for walking or running; the foot. we wipe off: Grk. apomassō, pres. mid., 1p-pl., manipulate with the hands as in a kneading motion; wipe off, wipe oneself clean. This verb occurs only here in the Besekh. against you: Grk. humeis; i.e., the unbelieving in the city.

Clarke says that to shake the dust of any city of Israel from off one's clothes or feet was an emblematical action, signifying a renunciation of all further connection with them, and placing them on a level with pagan Gentile cities. Plummer notes that Pharisees performed this action when re-entering Judea from heathen lands (240). The dust of a heathen country was considered polluted (Amos 7:17) when compared with the land of Israel, which was holy land (Ezek 45:1) (Tohoroth 4:5; Oholoth 17:5).

The dust also represents death, due to the original curse on Adam (Gen 3:19), so to shake off the dust implies that those who reject the good news won't share in the resurrection of the righteous (cf. Sanh. 92a). Paul and Barnabas acted out this instruction in Pisidian Antioch after unbelieving Jews instigated a persecution against the apostles (Acts 13:51). Many Jews and Gentiles in that city responded favorably to the good news, so the shaking off dust was directed at their persecutors and not the city. Paul's action, then, should guide how we interpret Yeshua's instruction here.

yet: Grk. plēn, adv. introducing a modifying or incremental clause, functioning here as a conjunction; rather, except, however, nevertheless, yet. know: Grk. ginōskō, pres. imp., 2p-pl., to know, but has a variety of meanings, 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 second meaning dominates the thought here. The verb does not depict intuition or theoretical knowledge. this: Grk. houtos. In other words, recognize this fact.

that: Grk. hoti, conj. that links two sets of data, whether (1) defining a demonstrative pronoun; that; (2) introducing a subordinate clause as complementary of a preceding verb; (3) introducing a direct quotation and functioning as quotation marks; or (4) indicating causality with an inferential aspect; for, because. The first usage applies here. the kingdom of God: Grk. ho basileia ho theos. See verse 9 above.

has come near: Grk. eggizō, perf. See verse 9 above. The Lord's messengers have a duty to warn those who reject the Kingdom message that failure to accept the Messiah will bring the judgment of God (cf. John 12:48). The nature of the adverse consequences is illustrated in the following verses that remind the hearers of God's judgment in the past.

Announcements of Woe, 10:12-16

12 I say to you that for the people of Sodom in That Day it will be more tolerable than for that city.

Reference: Matthew 10:15; 11:24.

I say: Grk. legō, pres. See verse 2 above. Yeshua offers his own pronouncement against cities that reject the kingdom message. to you: Grk. humeis; the 70 messengers. that: Grk. hoti, conj. See the previous verse. The conjunction is used here to introduce a direct quotation. for the people of Sodom: pl. of Grk. Sodoma, lit. "Sodomites" (a transliteration of Heb. S'dôm), one of five "cities of the valley" (Gen 13:12; 14:2; 19:29) of Abraham's time and a place of Lot's residence (Gen 13:10-12; 14:12; 19:1).

The city was situated in the Valley of Siddim (Gen 14:3, 8, 10-11) near the Dead Sea, but its exact location is unknown. See the map here. The plural form of the noun refers to the city's inhabitants, although most versions translate the noun as singular. The city was known for the sexual perversity of its inhabitants (Gen 18:20; 19:4-5) and because of which the city was consumed by a divine fiery judgment in spite of intercession by Abraham (Gen 18:22-32; 19:24).

In the Tanakh the infamy of Sodom was such that the latter prophets used the name as an epithet for unfaithful Israel (Isa 1:10; 3:9; Jer 23:14; Lam 4:6; Ezek 16:46, 48-49, 53; 55-56). The example of God's judgment on Sodom is mentioned in other passages of the Besekh (Matt 10:15; 11:23-24; Luke 17:29; Rom 9:29; 2Pet 2:6; Jude 1:7). The parallel saying in Matthew 10:15 adds "and Gomorrah," which was a sister city to Sodom and destroyed at the same time as Sodom (Gen 19:24).

in: Grk. en, prep. That: Grk. ekeinos, demonstrative pronoun, typically used to refer to a noun (person or thing) immediately preceding in the Greek text; that, that one there. Day: Grk. hēmera may refer to (1) the daylight hours from sunrise to sunset, (2) the civil or legal day that included the night, (3) an appointed day for a special purpose or (4) a longer or imprecise period, such as a timeframe for accomplishing something or a time of life or activity (BAG). The third usage applies here.

In Scripture the construction "that day," alluding to an appointed day, is sometimes a day for God to bring deliverance and victory (Matt 24:36; 26:29; Luke 17:31; 2Tim 1:12, 18; 4:8; cf. Isa 10:27; 25:9; 29:18; Ezek 39:22; 45:22; Mic 4:6; Zech 13:1; 14:4, 8-9). Other times, as indicated here, "that day" is a day for God to bring judgment and vengeance, especially the Day of the Lord at the end of the present age (Matt 7:22; Luke 21:34; 2Th 1:9-10; cf. Isa 23:15; 24:21; 27:1; Jer 46:10; 49:26; Ezek 38:18-19; 39:11; Zech 12:9; 13:2). See my article The Day of the Lord.

it will be: Grk. eimi, fut. mid. See verse 6 above. more tolerable: Grk. anektoteros (from anechō, "to hold up, bear with") adj., capable of being put up with; easier, more endurable, more tolerable. Some commentators suggest the adjective implies degrees in divine punishment, but more likely is that the term relates to the degree of culpability based on opportunity (cf. Luke 12:48). than: Grk. hē, conj., used to mark an alternative or a comparison, here the latter. for that: Grk. ekeinos. city: Grk. polis. See verse 1 above.

"That city" is the city that rejects the good news of the Messiah. The description of "more tolerable" does not mean escape from divine judgment. The perversions of Sodom will receive eternal judgment (cf. 1Cor 6:9-10; Rev 20:11-15; 21:8, 27; 22:15). Gill in his commentary on Matthew 11:22 explains that the idiom of "more tolerable" means the temporal judgment experienced by Sodom was more easily borne than the eternal punishment that will be imposed on those who had the personal presence, ministry, and miracles of the Messiah among them and rejected him.

A similar comparison was voiced by the prophet Jeremiah who compared Israel to Sodom:

"For the iniquity of the daughter of my people is greater than the sin of Sodom, Which was overthrown as in a moment, And no hands were turned toward her." (Lam 4:6 NASU)

Abraham Saba, a Medieval Spanish Jewish scholar who wrote commentaries on portions of the Tanakh, compared the judgment on Israel with that of Sodom:

"the Israelites were fit for, or deserved, 'a far more heavy punishment than the punishment of Sodom:' because they abounded with prophets, rising early, and sending them, but they did not hearken; whereas Sodom had no hands stayed on her, or prophets to warn them.'' (Tzor HaMor, fol. 82. 1, quoted by Gill in his comment on Matthew 11:24)

Thus, if Sodom could not escape divine judgment and punishment, what hope does any city have that receives the good news and rejects Yeshua?

13 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles having taken place in you had taken place in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.

Reference: Matthew 11:21.

Woe: Grk. ouai, an interjection expressing a sense of profound grief, especially in the face of impending disaster or expressing certainty of assured disaster. A "woe" is a calamity of such proportions that it stretches the mind to think of anything worse. Geldenhuys says the word is not so much a curse as an expression of pity; "alas for you" gives the sense adequately (304). In the LXX ouai usually translates Heb. hoy (BDB 222), an interjection expressing dissatisfaction, pain or grief following an event of misfortune or punishment (1Kgs 13:30), but occasionally Heb. oy (BDB 17), an impassioned interjection expressing grief and despair as a result of misfortune, calamity or judgment, translated as 'woe' or 'alas' (Num 21:29).

However, there are three times as many occasions of "woe" announced for future calamity or divine judgment, some on pagan nations (Isa 10:5; Jer 48:1, 46; 50:27), but most on Israel (Isa 5:8, 11, 18, 20, 21, 22; 10:1; 18:1; 28:1; 29:1, 15; 30:1; 31:1; 33:1; 45:10; Jer 13:27; 22:18; 24:16; 30:7; Ezek 13:3, 18; 16:23; 24:9; Hos 7:13; 9:12; Amos 5:18; 6:1; Hab 2:6, 12, 19; Zeph 2:5). Woes of judgment related to Israel were pronounced against the greedy, the immoral, the hedonists, the drunkards, the unjust judges, the ungodly leaders, the idolaters, and the false prophets.

The announcements of "woe" in the major and minor prophets are important for consideration because they provide the context for Yeshua's own use of the term. Ouai occurs 47 times in the Besekh, of which 31 are in the apostolic narratives, all spoken by Yeshua. Similar to the usage of "woe" in the Tanakh Yeshua uses the term in regard to potential punishment or judgment for sinful behavior. Yeshua pronounced "woe" against scribes and Pharisees (Matt 23:13-16, 23, 25, 27, 29; Luke 11:42-44, 46-47, 52), against the uncaring rich (Luke 6:24-25), and against Judas (Mark 14:21; Luke 22:22).

The pronouncement of woes against the named cities in this verse and the next reinforces the interpretation that at this point in Luke's narrative Yeshua has largely completed his ministry of Kingdom teaching in Galilee. For two years Yeshua proclaimed the Kingdom of God and called people to repentance. As a result he had gathered many disciples. Yet, many more were unbelieving and unrepentant as in his first experience at Nazareth. The woes reflect Yeshua's sense of grief over the lack of positive response in so many.

to you: Grk. su, singular pronoun of the second person. The pronoun is used in the sense of corporate unity. Chorazin: Grk. Chorazin, voc., a transliteration of Heb. Korazin, a city on the northwestern shore of the Sea of Galilee about two miles north of Capernaum. The name appears only twice in the Besekh (also Matt 11:21). Chorazin is mentioned in the Talmud (Menachoth 85a) as a place famous for its wheat. The town expanded considerably after Jews were expelled from Judea in A.D. 135, but Eusebius around 330 described it as being in ruins, apparently following an earthquake.

Life returned over the next 100 years, when the synagogue was rebuilt. The remains of an elaborate synagogue are a striking feature of the ruins of Chorazin. Constructed of local black basalt stone, the synagogue stood on an elevated area in the centre of the town. A broad staircase led to its façade, which faced south towards Jerusalem. Stern notes that a third-century A.D. "chair of Moses" from the Chorazin synagogue is on display at the Israel Museum in Jerusalem (67). See the article with pictures of the site here and here.

The pronouncement of a woe on the city presumes first hand knowledge of the city's spiritual condition. Although there is not a specific apostolic anecdote of Yeshua visiting Chorazin, he apparently did so based on the statement, "Yeshua was going throughout all the Galilee, teaching in their synagogues and proclaiming the Good News of the kingdom, and healing every kind of disease and sickness among the people" (Matt 4:23 TLV; para. Mark 1:39; Luke 4:14-15). In Matthew the woe on Chorazin follows a statement that "He began to denounce the cities in which most of his miracles had taken place, because they did not repent" (Matt 11:20 BR).

Woe: Grk. ouai. to you: Grk. su. Bethsaida: Grk. Bēthsaida, voc., a transliteration of Heb. Beit-Tsaidah ("house of fish"), a city which was built on both sides of the Jordan at the site where the Jordan empties into the lake (Zodhiates 334). See the map here. Leon Morris affirms that there was just one city named Bethsaida and mainly situated east of the Jordan in Gaulanitis with a suburb across the river (163). The eastern part, being under the Tetrarch Philip, was beautified and renamed Julias in honor of the daughter of Augustus and wife of Tiberius (Ant. XVIII, 2:1). Thereafter Josephus refers to the town strictly as Julias (Wars II, 9:1; III, 3:5; 10:7; Vita §71-72).

However, the name Julias never appears in the apostolic narratives as Yeshua and the apostles retain the Jewish name. Morris explains that in the expression "Bethsaida of Galilee" (John 12:21), the name "Galilee" is a transliteration of Heb. Galil, which means "circle." To Jews in the first century the Galil included territory on the east side of the Jordan and around the lake. "Bethsaida of Galilee" was the hometown of Philip, as well as Peter and Andrew (John 1:44). William Smith in his Dictionary of Greek and Roman Geography ("Bethsaida") notes that according to Epiphanius (310-403) the towns of Bethsaida and Capernaum (verse 15 below) were not far distant from each other (Panarion, Book II, 15,5).

Chorazin and Bethsaida are held up as examples of cities that witnessed miracles performed by Yeshua, generally healing of various bodily ailments or exorcising demons. Bethsaida is specifically identified as a location of Yeshua curing illnesses, including healing a blind man with spit (Mark 8:22-25) and performing the miracle of feeding the multitude (Luke 9:10-17). The woes on Chorazin and Bethsaida probably targeted primarily the Jewish leaders who rejected Yeshua's teaching.

The announcement of "woe" on both of these cities portends a temporal judgment that would occur in the future. As for Chorazin the third century church father Eusebius said the site was already deserted in his time (Onomasticon, under the word). Modern Christian writers have remarked that the sites of the biblical towns of Chorazin and Bethsaida to be utterly desolate. The cities apparently suffered destruction from tectonic activity. In contrast the cities of Tyre and Sidon, mentioned next, survived to modern times, now located in Lebanon.

For: Grk. hoti, conj. See verse 11 above. The conjunction introduces an inferential statement. if: Grk. ei, conj. See verse 6 above. the miracles: pl. of Grk. ho dunamis (from dunamai, "be capable for doing or achieving"), the quality or state of being capable, here as an intrinsic trait that produced an external exhibition of a singular capability, such as performing the miraculous. having taken place: Grk. ho ginomai, pl. aor. mid. part., to transfer from one state to another, and here means come to be, become, take place, happen, occur. in: Grk. en, prep. you: Grk. humeis; i.e., Chorazin and Bethsaida. had taken place: Grk. ginomai, aor. pass., 3p-pl.

in: Grk. en, prep. Tyre: Grk. Turos, an ancient seaport of the Phoenicians situated northwest of Galilee, about 40 miles from Capernaum as the raven flies. Tyre consisted of two cities: a rocky coastal city on the mainland and a small island city just off the shore. Tyre lay about 25 miles south of Sidon. Dates of founding range from 2000 BC to 2750 BC. The city, called Tsor in Hebrew, first occurs in Joshua 19:29 in reference to the northern border of the tribe of Asher and then mentioned over 40 times in the Tanakh.

David employed craftsmen from Tyre and used cedars from that area in building a palace (2Sam 5:11). Tyre also provided craftsmen and construction materials for the Temple in Jerusalem during Solomon's reign (1Kgs 5:1-12; 7:13-14; 9:11). Under Roman rule, Tyre was a free city and an important port of trade.

and: Grk. kai, conj. Sidon: Grk. Sidōn, which transliterates the Heb. Tzidôn (from Heb. tzun, "to fish"), a Phoenician coastal city northwest of Galilee. Sidon was considered a sister city of Tyre, although founded earlier before 2000 B.C. The city had been originally assigned to the tribe of Asher (Josh 19:28), but the Israelites were not able to capture it (Jdg 1:31; 3:3; 10:12). Sidon became thoroughly Hellenistic under the Seleucid kings and was treated as a free city by the Romans.

According to classical writers Sidon had the finest harbor of the Continent, and considered the metropolis of the Phoenicians. The coastal region of Tyre and Sidon belonged to the Province of Syria. See the map here of Tyre and Sidon. Yeshua went to the territory of Tyre and Sidon where he freed the daughter of a Syro-Phoenician woman from demonic oppression (Mark 7:24-30).

they would: Grk. an, disjunctive particle. See verse 5 above. have repented: Grk. metanoeō, aor., 3p-pl., to have a serious change of mind and heart about a previous point of view or course of behavior, generally translated as "repent." In Greek culture metanoeō did not fully convey the intent of the biblical concept.

In Scripture repentance constitutes a dramatic change and consists of these elements: (1) recognition of one's behavior as sinful (Luke 5:32); (2) imploring pardon with regret and remorse (2Cor 7:10); (3) abandonment of the sinful conduct (John 5:14; 8:11); and (4) becoming obedient to God’s will as expressed in the commandments (Luke 3:8). If any of these elements is missing repentance is not considered genuine, but deceitful. True repentance requires honest self-evaluation, which should lead the sincere person to identify any number of faults for which confession is necessary.

Especially important is a commitment to change, to stop sinful practices, as the Scripture says,

"Wash and make yourselves clean. Put away the evil of your deeds from before My eyes. Cease to do evil." (Isa 1:16 TLV)

"Let the wicked forsake his way, and the unrighteous one his thoughts, let him return to ADONAI, so He may have compassion on him, and to our God, for He will abundantly pardon." (Isa 55:7 TLV)

long ago: Grk. palai, adv., reference to time past, which may be (1) much earlier than present time, long ago or (2) relatively close to the present time, a while ago, already, recently. The first meaning applies here. 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. sackcloth: Grk. sakkos, coarse cloth made of animal hair. The sackcloth was worn as a sign of mourning or repentance (Gen 37:34; 1Kgs 21:27). and: Grk. kai. ashes: pl. of Grk. spodos, the remains of something after burning, ashes. The source of the ashes is not revealed, but probably a wood fire.

To sit in ashes or putting ashes on the body served as an image of utter dejection, grief and lamentation (e.g., Job 42:6; 2Sam 13:19; Esth 4:1; Ezek 27:30). Here the mention of sackcloth and ashes no doubt alludes to the response of Nineveh at Jonah's announcement of God's judgment (Jon 3:5-8). The people of the city engaged in a total fast while sitting in sackcloth and ashes, both symbolic of mourning over their sinful condition and repenting of their wickedness.

14 Yet for Tyre and Sidon it will be more tolerable in the Judgment than for you.

Reference: Matthew 11:22.

Yet: Grk. plēn, adv. See verse 11 above. for Tyre and Sidon: See the previous verse. it will be: Grk. eimi, fut. mid. See verse 6 above. more tolerable: Grk. anektoteros, adj. See verse 12 above. in: Grk. en, prep. the Judgment: Grk. ho krisis (from krinō, "to judge") is used primarily to mean scrutiny of conduct, either evaluation or procedure, mostly in a legal sense; judgment. The word krisis refers to the overall administration of justice, or jurisprudence, from which may come a positive verdict that vindicates the innocent, or more commonly, a negative verdict that condemns a breach of Torah and its perpetrator.

In the LXX krisis translates primarily Heb. mishpat, judgment (e.g., Gen 18:19, 25; Ex 15:25; Lev 19:15; Num 35:12; Deut 1:17), which most often refers to the act of deciding a case, the decision itself, or the execution of the judgment, and in doing so providing justice (Heb. tzedaqah) to victims. See my article Biblical Justice for the principles that God intended to guide jurisprudence.

The expression "the Judgment" refers to a special end-time event, which is portrayed in the harvest parables (Matt 3:11-12; 13:24-50), the three parables of Matthew 25 and declarations of the judgment conducted by the Messiah at his Second Coming (cf. Ps 96:13; 98:9; Isa 2:4; Matt 7:22; John 5:29; 2Cor 5:10; 2Th 1:6-10; 2Tim 1:12, 18). There will also be a post-millennial judgment (cf. 2Pet 3:7; Rev 4:2; 20:11) in which all who have ever died will be judged by what is written in the books of life and works.

than: Grk. hē, conj. for you: Grk. humeis; i.e., Chorazin and Bethsaida. The question naturally arises, "why would the day of judgment be "more tolerable" for Tyre and Sidon than for any city that rejected the message of Yeshua's disciples?" Probably the principle of harsher judgment is based on Yeshua's saying, "everyone who has been given much, much will be required" (Luke 12:48). The good news of the Messiah was for the covenant people of Israel first (cf. Matt 10:6; 15:24; Acts 2:36; Rom 1:16).

Stern notes that in former times the Gentile cities of Tyre and Sidon were known for wickedness and the prophets pronounced predictions of judgment against them (Isa 23:1-8, Ezek 26–28, Joel 3:4-8, Amos 1:9-10; and Zech 9:2-4) (43). In the present circumstances Tyre and Sidon had not received the good news of the Messiah. Thus, it will be more tolerable for those cities because they did not have so many opportunities for repentance (Geldenhuys). However, after the post-Pentecost persecution when disciples were scattered (Acts 8:1), the good news was proclaimed in the coastal cities and a congregation established there (cf. Acts 11:19; 21:3-6).

15 And you, Capernaum, will not be lifted up to heaven. You will go down as far as Hades!

Reference: Matthew 11:23.

And: Grk. kai, conj. you: Grk. su. 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. See the map here. 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 was probably founded after the return from exile.

As an economic center in Galilee it was more significant than tradition has often allowed. Capernaum was a center for collecting custom fees and taxes due to being an important center commanding both sea and land trade routes. Fishing and farming, as well as other light industries, were important to the local economy. The city had its own synagogue, in which Yeshua frequently taught. Apparently the synagogue was built by the Roman soldiers garrisoned in Capernaum (Matt 8:8; Luke 7:1-10).

Yeshua centered his ministry there (Matt 4:13), called many of his disciples in the vicinity of the city (Matt 4:18-24) and performed many miracles in and around the city (Matt 8:1-17; 17:24-27; Mark 1:39; 2:1-12; Luke 4:31-37). It was also in Capernaum that Yeshua provoked controversy by his declaration of being the Bread of Life following the feeding of the 5,000 (John 6:35, 48). The Jewish leaders responded with rejection and unbelief and Yeshua accordingly pronounced "woe" on the city. So strikingly did this prophecy come true that only recently has Tell Hum been identified confidently as ancient Capernaum (NIBD).

will not: Grk. mē, adv. See verse 4 above. be lifted up: Grk. hupsoō, fut. pass., may mean (1) cause to move from a position to one that is higher; lift upward; or (2) cause to be higher in status; elevate, exalt. In context both meanings have application. In a few passages the verb takes on a pejorative meaning of being proud, haughty or arrogant (Ps 37:20). The use of the verb in this verse no doubt alludes to an excessive pride of the city's inhabitants. It was the residence of a high officer of the king (Matt 9:9; John 4:46).

to heaven: Grk. ouranos refers to the area above the earth that encompasses three "heavens" (Ps 148:1-4). In terms of direction from the ground level of the earth the first heaven is the atmosphere in which birds fly (Gen 1:20; Rev 19:17). The second heaven is interstellar space (Gen 1:1, 8; Matt 24:29) and the third heaven is the location of the throne of God and the home of angels (1Kgs 8:30; Matt 6:9). The third heaven is intended here.

If we consider that "heaven" was commonly used as a Jewish circumlocution for God (e.g., "kingdom of heaven"), then being lifted up to God could be an assumption by Jewish leaders in the city of being specially favored by God. After all, they had been the beneficiaries of a synagogue built with money donated by a Roman centurion (Luke 7:5). Such largesse was surely a sign of God's favor. In this they were wrong. Their rejection of the Messiah would only invoke the wrath of the Father upon their community.

You will go down: Grk. katabainō, fut. mid., proceed in a direction that is down; come or go down. The middle voice describes the subject as participating in the results of the action; stresses agent. Some versions render the verb as passive voice, "be brought down" or words to that effect (ASV, CEB, CJB, ESV, KJV, MW, NASB, NKJV, NRSV, RSV), implying God's act of judgment. However, the middle voice stresses the fact that the judgment results from the willful choice of people to reject Yeshua. Other versions correctly present the middle voice (AMP, GW, HCSB, ISV, NAB, NIV, NLT, NOG, OJB, TLV).

as far as: Grk. heōs, adv. denoting a limit with either (1) a temporal meaning in reference to time or calendar, until; or (2) a terminal meaning in reference to a position or place, as far as. The second usage applies here. Hades: Grk. hadēs, originally in Greek culture referred to the god of the underworld, but in later Greek hadēs became associated with a locale of the dead (BAG). In the LXX Hadēs occurs more than 100 times, in the majority of instances to translate Heb. Sheol, the underworld which receives all the dead (e.g., Gen 37:25; Ps 16:10; Eccl 9:10; Isa 14:11, 15; 38:10) (DNTT 2:206).

Intertestamental Jewish writings in Greek adopted the term (Wis 2:1; 1;6:13; 2Macc 6:23; Pss. Sol. 16:2). Josephus used the term hadēs with the same meaning (Ant. VI, 14:2). In Philo going down to the "shades below" is the last journey of life (On the Life of Moses, Book I, XXXV, 195). In the Tanakh little is known of sheol, except that it is a place of darkness devoid of joy (Job 17:13; Ps 6:5). However, during the intertestamental period many Jews embraced the doctrine of the immortality of the soul and resurrection, which altered the concept of Hades.

Reward and punishment would begin after death and the souls of the righteous would enter heavenly blessedness, while the souls of the ungodly are punished in hadēs. Josephus records that this was the position of the Pharisees and the Essenes (Wars II, 8:14). This separation is clearly presented in the parable of the rich man and Lazarus (Luke 16:22-26). Thus Hades lost its role as the resting place of all souls and became a place where the unredeemed dead are kept in anticipation of the final judgment.

The Bible does not admit to any belief in Purgatory, and Hades is not a temporary abode where one's guilt is purged in order to qualify for the blessing of heaven. The phrase "as far as Hades" is not intended to imply that Hades has levels of punishment as in the nine levels of hell depicted in the Medieval work Inferno by Dante Alighieri. Rather the phrase denotes the opposite extreme from heaven as an ultimate destination.

Some versions inaccurately translate the term here as "hell" (CEV, GNB, ISV, KJV, TLB, MSG, NOG). The word for "hell" is gehenna and Hades is not a synonym of gehenna. While some of the description of gehenna that Yeshua gave (Matt 5:22; Mark 9:43) is similar to Hades (cf. Luke 16:23), gehenna really corresponds to the lake of fire, the final place of punishment after the millennial reign (Rev 19:20; 20:10, 14-15). As a location Hades can be equated with Tartarus, the deep abyss (2Pet 2:4). The early Jewish work Sibylline Oracles says, "For he [God] the earth established, placing it round about Tartarus" (Book I, 10).

Hades is always described as being down, thus it is in a subterranean region of the earth, likely at its center (cf. Matt 11:23; 12:40; Luke 10:15; Eph 4:9). It is called "the bottomless pit" (Rev 9:1-2), because every direction would be a ceiling. God revealed to Ezekiel that the Pit was the destination for the pagan nations that oppressed Israel (Ezek 31:14-17; 32:18-30). An urban legend circulated in 1990 claiming that Russian scientists had discovered a shaft leading to the underworld of the dead, lowered microphones into it and heard the screams of the damned (Rich Buhler, "Scientists Discover Hell in Siberia," Christianity Today, July 16, 1990, 28f).

Yeshua may have actually used the name Hades for the demonic prince mentioned in Revelation who rules over the spirits of the unbelieving dead that arrive in the Pit (Rev 1:18; 6:8; 20:13-14). In his death and resurrection Yeshua conquered the demonic powers (Col 2:15). In 1Corinthians 10:10 Paul uses the personal taunt of Hosea 13:14, "O Death, where is your sting? O Hades, where is your victory?" (NKJV). Eventually, Hades will be thrown into the lake of fire (Rev 20:13-14).

Stern and Liefeld note a similarity between the prophecy of judgment on Capernaum and the prophecy against the "star of the morning, son of the dawn" in Isaiah 14:15, commonly thought of as a taunt against Satan, "Nevertheless you will be thrust down to Sheol, to the recesses of the pit." The LXX text of Isaiah's prophecy is almost identical with the Greek text here. Revelation records fulfillment of Isaiah's prophecy (Rev 20:1-3). Since the Capernaum Jewish leaders made themselves adversaries of Yeshua they will suffer the same end as the chief Adversary. Plummer comments that Heaven and Hades here stand for the height of glory and the depth of shame.

16 "The one hearing you hears me, and the one rejecting you rejects me; moreover the one rejecting me rejects the One having sent me."

Reference: Matthew 10:40; Mark 9:37.

The one: Grk. ho, definite article but used here as a demonstrative pronoun. hearing: Grk. akouō, pres. part., properly to hear aurally and in Scripture with the focus on willingness to listen or to heed the substance of what is said. In the LXX akouō consistently stands for Heb. shama (first in Gen 3:8), which not only means to apprehend with the ears, but also to accept and to act upon what has been heard (DNTT 2:173). you: Grk. humeis; i.e., the seventy. hears: Grk. akouō, pres. me: Grk. egō.

Yeshua's declaration reflects a legal principle held by first century Judaism. A man sent by another acted as an official messenger or a proxy for and with the full authority of the sender, as the Mishnah says, "the agent is as the one who sends him" (Ber. 5:5). The inherent responsibility of being sent meant that the sender had to be faithfully represented. His reputation was at stake. So the hearers of the Seventy should understand that the Seventy as agents of Yeshua had full authority to speak in his behalf. Yeshua repeated this principle to his apostles during the last supper,

"Truly, truly, I say to you, the one receiving whoever I should send, receives me; and the one receiving me, receives the One having sent me" (John 13:20 BR).

Paul commended the congregation of Galatia for receiving him as Yeshua (Gal 4:14). Yeshua then reverses the axiom. and: Grk. kai, conj. the one: Grk. ho. rejecting: Grk. atheteō, pres. part., may mean (1) to set aside as unworthy of consideration, and in a legal sense to invalidate, nullify or set aside; or (2) in relation to a person to reject, not recognize or break faith (BAG). The second meaning applies here. you: Grk. humeis. rejects: Grk. atheteō, pres. me: Grk. egō. The messengers must realize that having faithfully represented Yeshua any rejection is really directed at the sender and not the messenger.

moreover: Grk. de, conj. the one: Grk. ho. rejecting: Grk. atheteō, pres. part. me: Grk. egō. This rejecting represents an active response. This is not just unbelief, but refusal to accept Yeshua as the Messiah and King of Israel. rejects: Grk. atheteō, pres. the One: Grk. ho. Some versions appropriately capitalize "One" (CJB, HCSB, ICB, NASB, NCV, OJB, TLV). Among Jews "The One" was a circumlocution for God (cf. Ps 3:3; 37:24; Isa 40:26; 45:7; 49:7; Amos 9:5-6; John 1:33; 6:46; 7:18; 11:27; 12:45; 15:21; Acts 10:42; Rom 5:17; 2Cor 4:6). having sent: Grk. apostellō, aor. part. See verse 3 above. me: Grk. egō. The One who sent Yeshua was the Father (John 5:36; 6:57).

Yeshua declared this principle several weeks later when he arrived in Jerusalem: "The one rejecting me and not receiving my words has One judging him; the word that I spoke, that will judge him in the last day" (John 12:48 BR). Paul similarly warned the congregation in Thessalonica, "So then, the one rejecting does not reject man, but God, the One also giving His Holy Spirit into us" (1Th 4:8 BR).

Report of the Seventy, 10:17-24

17 Now the Seventy returned with joy, saying, "Lord, even the demons are subject to us in your name."

Now: Grk. de, conj. Luke omits any mention of how long the mission lasted. the seventy: pl. of Grk. hebdomēkonta, adj. See verse 1 above and the Textual Note below. returned: Grk. hupostrephō, aor., to go back to a position, to return. Luke does not define the location, whether it was the place from where the Seventy was sent or another place Yeshua identified for the reunion. Luke presents the Seventy meeting with Yeshua as a complete group. Since the disciples were sent out in pairs, it is unlikely they would have all arrived back on the same day unless Yeshua had given them a specific day to meet him.

with: Grk. meta, prep. joy: Grk. chara, joy as an emotional response that may be experienced in a variety of circumstances or of sharing in a celebration. saying: Grk. legō, pres. part. See verse 2 above. Lord: Grk. kurios, voc. case. See verse 1 above. Kurios is the principal title by which disciples addressed Yeshua during his earthly ministry, over twice as many times as any other title (e.g., Rabbi, Teacher, Master). The frequent use of kurios to address Yeshua in the flesh would not have considered deity. Disciples called him "Lord" in the sense of being their master. even: Grk. kai, conj.

the demons: pl. of Grk. daimonion (from daimōn, "evil spirit, demon"), 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. The terms "demon" and "unclean spirit" are essentially synonymous in Scripture (Luke 9:42). Neither term refers to a ghost or a spirit of a dead person. 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). In the book of Job the sin of some of the angels is alluded to in a demonic visitation to Eliphaz in which a spirit says, "against His angels He charges error" (Job 4:18; cf. 15:15). Demons are subordinate to Satan and might be considered the foot soldiers in Satan's army (Mark 3:22-23). While active in the world, they are destined for judgment (Matt 8:29; 25:41). Worship in false religions brings people into contact with demons that are the true reality behind the pagan deities (Lev 17:7; Deut 32:17; 2Chr 11:15; Ps 106:37; Baruch 4:7; 1Cor 10:20f; Rev 9:20).

Jewish scribes were steeped in belief in demons and 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).

The many mentions of demon-possessed people in the apostolic narratives indicate a Satanic invasion coincidental with the revelation of the Messiah. In these stories the individual is never blamed for being afflicted with a demon. They were victims, not offenders. There is NO evidence that the demonic oppression resulted from personal misconduct. The demonic activity was unprecedented in Israelite history, and the evidence indicates that the victims were random targets.

are subject: Grk. hupotassō (from hupo, "under" and tassō, "arrange, appoint"), pres. pass., to place or rank under, to be in compliance with requirements for order, to subject, so subordinate, to bring into compliance. The verb originated as a military term where a rank structure is clearly defined (DNTT 1:476). The present tense here emphasizes a continuing authority over the demons. to us: Grk. hēmeis; i.e., the Seventy. in: Grk. en, prep. The preposition may denote agency or means. your: Grk. su. name: Grk. onoma is used in its central sense of identifying someone with a proper name. In Hebrew literature "name" also carries the extended sense of qualities, powers, attributes or reputation.

The mention of "name" alludes to the authority that Yeshua gave his messengers to act as his agent. The commission to the Seventy did not specifically order them to "cast out demons" as he said to the Twelve (Matt 10:8), but the Seventy understood the mission to "heal the sick" (verse 9 above) would in some cases require the removal of a demon. The Seventy also recognized that exorcism could only be performed in the name of Yeshua (cf. Mark 9:38; Luke 9:49; Acts 16:18). Conversely, the name of Yeshua cannot be used as an incantation for exorcism by unbelievers (Acts 19:13-16).

Textual Note

As in verse 1 above the number of messengers appointed by Yeshua is given as "70" in some versions (e.g. CJB, KJV, LSB, MW, NASU, NKJV, NRSV, OJB, RSV, TLV) and "72" in others (e.g. CSB, ESV, GNB, MJLT, NASB, NEB, NET, NIV, NJB, NLT). Manuscript evidence is substantially the same as in verse 1. One noteworthy difference is that p45 (3rd c.) is included in the works with "70." Both the NA28 and UBS5 Greek texts read "seventy" with "two" placed in brackets to acknowledge its presence in Greek manuscripts.

18 And he said to them, "I watched Satan having fallen out of heaven as lightning."

And: Grk. de, conj. he said: Grk. legō, aor. See verse 2 above. to them: pl. of Grk. autos; the Seventy. I watched: Grk. theōreō (from theaomai, "to gaze, contemplate"), impf., to be a spectator and look at or behold something. HELPS defines the verb as to gaze on for the purpose of analyzing. The imperfect tense depicts continuous action in past time and is probably used here to give dramatic vividness to the narrative.

Satan: Grk. ho satanas (for Heb. satan), adversary, the chief enemy of God and all who belong to God. Satanas may be a name, but functions more as a descriptive title of his function as heavenly prosecutor. Satan is a created supra-natural being and not equal to God in power or knowledge. Exactly when this evil character was created or became evil is not disclosed in Scripture. God's repeated emphasis in Job on His creation of the space-time-matter universe hints that Satan may have come to consciousness in the waters that were formed on the second day.

Henry Morris wrote, "Even though they [the angels] had later observed God create the earth, stars, and living beings [Job 38:4-7], they had not seen him create the universe itself. Thus, Satan may have persuaded himself that God, like the angels, must have simply 'evolved' somehow, out of the eternal primordial chaos." (The Remarkable Record of Job, Baker Book House, 1988; p. 52). Thus, Satan inspired the original evolutionary mythology and its modern "scientific" incarnation that pervades human institutions.

Bible commentators generally regard the taunt against the king of Babylon in Isaiah 14:11-15 and the lament for the king of Tyre in Ezekiel 28:11-19 as depicting the original perfection and downfall of this heavenly being. Of importance is that the Adversary is never identified as an angel, and is sometimes contrasted with angels (Matt 25:41; 2Cor 11:14; Rev 12:9). See my article The Host of Heaven.

having fallen: Grk. piptō, aor. part., to drop from a relatively high position to a lower position. Here the verb signifies having fallen as a result of condemnation and thus could be translated "having been thrust down" (Thayer). from: Grk. ek, prep., lit. "out of." heaven: Grk. ho ouranos. See verse 15 above. The use of "heaven" here refers to the location of God's throne. In the Tanakh Satan had access to heaven, but the description here seems to imply that at some point he had been banned from appearing before God in heaven.

as: Grk. hōs, adv. See verse 3 above. lightning: Grk. astrapē, a stream of light or flash of lightning, generally referring to atmospheric lightning, a creation of God (Job 36:30, 32; 37:3; Ps 77:18; 97:4; 135:7; Jer 10:13; 51:16; Matt 24:27). Yeshua makes a scientific observation in that lightning normally travels from clouds to the ground. Each bolt can contain up to a billion volts of electricity. Since lightning is normally associated with thunder storms, lightning strikes are uncommon in Israel. (See a map of lightning strikes here.) References to lightning strikes are rare in Scripture (Ex 19:16; 20:18; 2Sam 22:15; Ps 18:14). Here the reference to lightning depicts the swiftness of Satan's fall to earth.

Commentators generally do not treat Yeshua's statement here as an historical anecdote about the original fall of Satan. Rather, as Geldenhuys says, Yeshua explains the reason why the demons submitted to the disciples. The power of Satan had been broken. Liefeld expresses it this way, "When the disciples exorcise demons, the forces of evil are shaken, symbolizing the defeat of Satan himself." Plummer makes Yeshua's observation as contemporaneous with the exorcisms accomplished by the Seventy. Satan is a conquered enemy and Yeshua is the Conqueror.

However, "words mean things," and Yeshua was likely musing over his witness of Satan's original fall and God's judgment, which indirectly affirms the preexistence of the Son with the Father. Satan's defeat made the success of the disciples possible, as hinted in Genesis 3:15. The aorist participle of piptō emphasizes the violent physical nature of Satan's ejection from heaven, since he would not likely go quietly. Not only was Satan routed at heaven's gate but thrown to the earth along with his rebel forces. The event is recorded in Ezekiel and summarized in Revelation:

"You were in Eden, the garden of God; … 15 You were blameless in your ways from the day you were created until unrighteousness was found in you. … 16 and you sinned; therefore I have cast you as profane from the mountain of God. And I have destroyed you, O covering cherub, from the midst of the stones of fire. 17 Your heart was lifted up because of your beauty; you corrupted your wisdom by reason of your splendor. I cast you to the ground; I put you before kings, that they may see you." (Ezek 28:13, 15-17 NASU)

"And the great dragon was cast out, the serpent, the ancient, the one called devil and the Satan, the one deceiving the whole world; he was cast out to the earth, and his angels were cast out with him." (Rev 12:9 BR)

Descriptions in Scripture of Satan's activities locate him on the earth. There is no question that the serpent in Genesis 3 who tempts the first couple is this person (Gen 3:1; Rev 12:9). Why the good and loving God permits the existence of this liar and murderer (John 8:44) is also not explained. Satan tempted God to give him permission to afflict Job (Job 1:7-9; 2:1). He tempted David to number Israel contrary to God's will (1Chr 21:1). He presented accusations against Joshua the high priest (Zech 3:1) and attempted to claim the body of Moses (Jude 1:9).

Then Satan tempted Yeshua in the wilderness (Matt 4:1). Satan schemes to hinder the work of God to bring salvation to people (Matt 13:39; 2Cor 2:11; Eph 6:11; 1Th 2:18). Satan is the instigator behind all the persecutions of the Jewish people (Rev 12:4, 13). Paul calls him the "prince of the power of the air" (Eph 2:2) and the head of a demonic empire (Eph 6:11-12). Peter describes him as a roaring lion seeking someone to devour (1Pet 5:8).

Even though Satan had actively opposed the purpose and plan of God in previous ages and during Yeshua's time of ministry, Yeshua's declaration here not only recalls an historical event but prophetically anticipates a future event (DSB 1102). The aorist tense ("fallen") normally refers to action completed in past time, but in prophetic material the aorist may be used to refer to a future event as though it were already completed in order to emphasize its certainty (e.g., "lived" and "reigned," Rev 20:4). Thus, the success of the disciples in performing exorcisms may be viewed as portending the complete overthrow of Satan in the future when he is finally judged and condemned (Isa 14:15; Rev 20:2, 10).

19 "Behold, I gave you authority to trample upon snakes and scorpions, and upon all the power of the enemy, and nothing will ever harm you.

Behold: Grk. idou, aor. imp. See verse 3 above. I have given: Grk. didōmi, perf., to give, often with the focus on generosity. you: Grk. humeis. authority: Grk. exousia, the right to speak or act in a situation without looking or waiting for approval; authority, right, jurisdiction. The noun describes the authority to accomplish the following descriptions of power. to trample: Grk. pateō, pres. inf., used of foot motion with crushing effect; walk over, trample. upon: Grk. epanō, adv. with the basic idea of superiority; above, over, on.

snakes: pl. of Grk. ophis, snake in the literal sense, or having the habits or characteristics of a snake in reference to humans or other entities, especially of a demonic order (2Cor 11:3; Rev 12:9, 14-15; 20:2). Yeshua referred to his adversaries as a brood of snakes (Matt 23:33). and: Grk. kai, conj. scorpions: pl. of Grk. skorpios, the scorpion, which was feared for its sting. Similar to "snake" the scorpion is fig. of demonic powers (cf. Rev 9:3, 5, 10). and: Grk. kai. upon: Grk. epi, prep. all: Grk. pas, adj. See verse 1 above.

the power: Grk. ho dunamis. See verse 13 above. of the enemy: Grk. ho echthros, someone openly hostile and animated by deep-seated hatred. While Yeshua warned his disciples they would have many enemies, he uses the term here of the principal enemy, the devil (cf. Matt 13:39). Yeshua affirms the he was the source of the power for the disciples to perform exorcism and defeat demonic possession. The first part of the verse may allude to the promise of Psalm 91:13, "You will tread upon the lion and cobra, the young lion and the serpent you will trample down" (NASU).

Stern suggests that this is a preview of the Messianic Age which accompanies Yeshua's return in glory to rule on earth: "A nursing child will play by a cobra’s hole, and a weaned child will put his hand into a viper's den" (Isa 11:8 TLV). Even so Yeshua's prophetic saying is in reference to the present victory the disciples possess over demonic powers. Liefeld points out that Yeshua's statement alludes to the promise given to the Woman in the garden that her seed would bruise the Serpent's head (Gen 3:15). "Seed" can have a dual meaning of offspring and Messiah (cf. Rom 16:20).

and: Grk. kai. nothing: Grk. oudeis, adj., a noun marker used to indicate negation of a person or thing as actually existing at a given place or moment; no one, nobody. The adjective admits no exceptions other than what is stated. will ever: Grk. ou mē, lit. "not, not." The double negative adds more weight to the promise. harm: Grk. adikeō, aor. subj., doing wrong or doing harm to others as defined by Torah. you: Grk. humeis. Yeshua's promise does not negate the fact that disciples will persecution and even death, but that Satan and his demonic empire cannot defeat the faithful disciple nor rob the disciple of eternal life (cf. John 10:28-29).

20 "Yet do not rejoice in this, that spirits are subject to you, but rejoice that your names are written in heaven."

Yet: Grk. plēn, adv. See verse 11 above. do not: Grk. mē, adv. See verse 4 above. rejoice: Grk. chairō, pres. imp., to be in a state marked by good feeling about an event or circumstance; be happy, glad, delighted, rejoice. in: Grk. en, prep. this: Grk. houtos. that: Grk. hoti, conj. spirits: pl. of Grk. pneuma, breath, wind or spirit as the animating force for bodily movement. Pneuma is used in reference to man's spirit, unclean spirits and the Holy Spirit. The term is used in this verse of unclean spirits or demons. are subject: Grk. hupotassō, pres. pass. See verse 17 above.

to you: Grk. humeis. The command "do not rejoice" does not exclude the disciples' taking joy in spiritual victories of delivered people, but rather introduces a strong warning concerning spiritual pride in performing the exorcism. Barclay appropriately comments that

"It will always remain true that a man's greatest glory is not what he has done, but what God has done for him. … Pride bars from heaven; humility is the passport to the presence of God" (136).

but: Grk. de, conj. rejoice: Grk. chairō, pres. imp. that: Grk. hoti. your: Grk. humeis. names: pl. of Grk. ho onoma. See verse 17 above. are written: Grk. graphō, perf. pass., to inscribe, record or write as a physical act, usually in reference to documents. in: Grk. en, prep. heaven: Grk. ouranos. See verse 15 above. The names written in heaven are presumptively those recorded in the Book of Life (Php 4:3; Heb 12:23; Rev 3:5; 17:8; 20:12, 15; 21:27). The heavenly register parallels the practice common in ancient cities that kept a list of citizens according to their class or tribe and in which new citizens were entered and from which degraded citizens were expunged (Barnes).

As Stern notes the idea that a written record of the forgiven is kept in heaven has long been held in Israelite religion (Ex 32:32; Ps 69:28; 87:6; 139:16, Isa 4:3; Dan 12:1; Mal 3:16; 1En 47:3; Jub 19:9). The liturgy for Rosh-HaShanah (Jewish New Year) includes a prayer for being written in the Book of Life, and the Yom-Kippur (Day of Atonement) liturgy nine days later has a prayer for being "sealed" in the Book of Life, the idea being that the decision is made final on that day. The tragedy is that Rabbinic Judaism rejected the only means of having one's name recorded in heaven.

The last clause of the verse is an antidote to the improper pride mentioned in the first clause. The humble disciple knows full well that his name is only written in heaven by the grace of God and the shed blood of the Savior.

21 In the same hour he rejoiced in the Holy Spirit, and said, "I acknowledge to you, Father, Lord of heaven and of the earth, that you have hidden these things from the wise and intelligent and have revealed them to children. Yes, Father, because in this manner it became well-pleasing before you.

Reference: Matthew 11:25.

In: Grk. en, prep. the same: Grk. autos. hour: Grk. hōra may mean (1) a short space of time, the twelfth part of a day; hour; (2) fig. for a period of time in the day; "the hour was already late;" or (3) a point of time as occasion for action or for an event; time. The first meaning fits best here. Luke makes a connection between the report of the Seventy and Yeshua's words (Geldenhuys). References to clock time in the Bible are never precise beyond the 60-minute hour. When Jews marked time by the "hour" it was based on the first hour being at sunrise coincidental with the morning sacrifice. Luke offers no hint at what hour of the day is intended here.

he rejoiced: Grk. agalliaō, aor. mid., be exuberantly joyful; rejoice, exult. The subject of the verb is obviously Yeshua. The verb is a strong word, referring to exceptional rejoicing and exultation (Geldenhuys). Some versions translate the verb as "filled with joy" (CJB, GNB, GW, TLB, MRINT, NLT, NOG), but Luke's syntax lacks the verb plēroō required by such a translation (cf. Acts 13:52; 2Tim 1:4). This passage is unique because nowhere else in the apostolic narratives is Yeshua described as engaging in exuberantly joyful behavior.

The verb is used in the apostolic narratives of only four other specific individuals engaging in such rejoicing: (1) Miriam, the mother of Yeshua, in her joyful song (Luke 1:47); (2) Abraham, whom Yeshua said rejoiced to see his day (John 8:56); (3) David in his prophecy of the Messiah (Ps 16:9) whom Peter quoted in his Pentecost sermon (Acts 2:26); and (4) the Philippian jailer after believing in the Jewish Messiah (Acts 16:34).

in: Grk. en, prep. Some versions translate the preposition as "by" or "from" to stress agency, but here the preposition denotes a joint experience. the Holy: Grk. hagios has two distinctive uses in Scripture: (1) as an adj. of things and persons dedicated or consecrated to God; and (2) as a pure substantive used of the name of God (Luke 1:44), and then of what is set apart for God to be exclusively His. In the LXX hagios translates Heb. qadosh (SH-6918), which means separate, sacred, holy, and is first used of God in Lev 11:44. The adjectival form is qodesh.

Spirit: Grk. pneuma. See the previous verse. Pneuma is used frequently for transcendent beings (Matt 8:16; Heb 1:14), particularly the Holy Spirit as God's self-expression (Gen 1:2; Mark 1:10). The noun "Spirit" is not the title of a separate being, because God is Spirit (pneuma ho theos, John 4:24), just as God is the Word (John 1:1). In Scripture "holy" is only used as an adjective of "spirit" to refer to the Holy Spirit, a name or face of God.

The specific name "Holy Spirit" occurs only three times in the Tanakh (Ps 51:11; Isa 63:10, 11) given as Ruach Qodesh. The Holy Spirit is identified by three other forms in the Tanakh (Ruach Elohim, Gen 1:2; Ruach YHVH, Judg 3:10; and Ruach Adonai YHVH, Isa 61:1). The full name of "Holy Spirit" occurs 84 times in the Besekh, of which 51 are in Luke-Acts. All of the passages mentioning the Holy Spirit indicate that He is divine, not less or other than God.

Luke adds another element of Yeshua's union with the Holy Spirit. Yeshua was begotten by the Spirit (Matt 1:18, 20; Luke 1:35). At his immersion the Spirit descended on him (Matt 3:16; Mark 1:10; Luke 3:22), so that he was perpetually filled and empowered by the Spirit (Matt 12:28; Luke 4:14; John 1:32-33; Acts 10:38). Yeshua was led by the Spirit (Matt 4:1; Luke 4:1) and spoke by inspiration of the Spirit (Luke 4:18).

and: Grk. kai, conj. said: Grk. legō, aor. See verse 2 above. I acknowledge: Grk. exomologeō, pres. mid., to make a public statement or response indicating agreement or acknowledgement. Most versions render the verb with "praise" or "thank," but the verb means to fully agree with something and to acknowledge that agreement openly without reservation (HELPS). The verb emphasizes the unity of the Spirit and the Son in declaring truth.

to you: Grk. su. Father: Grk. patēr, voc., normally of a male parent or ancestor, but frequently in reference to God, which emphasizes both his activity as creator and sustainer. The vocative case indicates a direct communication with the Father. In the LXX patēr translates Heb. ab ("av"), which generally occurs in the human sense (first in Gen 2:24). In the Hebrew vernacular Yeshua would have used the word abba, as occurs in Mark 14:36. In the Tanakh God's identity as a parent is first mentioned in reference to His covenantal relationship with Israel (Ex 4:22; Deut 1:31; 8:5; 32:6; Ps 103:13; Isa 43:6; 63:16; 64:8; Jer 3:19; 31:9; Hos 1:10: Mal 1:6; cf. 2Cor 6:18).

Israel is specifically identified as God's son (Ex 4:22; Hos 11:1). While Jews recognized the God of Israel as the "father" of mankind in the sense of creator (Acts 17:28; Josephus, Ant. IV, 8:24), the capitalized "Father" in the Besekh continues the meaning found in the Tanakh, a circumlocution for the God of Israel. Unfortunately in Christianity the Apostles' Creed and the Nicene Creed removed the association with Israel and presented the Father as only the "Almighty, Maker of heaven and earth."

Yeshua acknowledged the covenantal relationship when he taught his Jewish disciples to pray "our Father" (Matt 6:9). Even though God prophesied through Jeremiah that Israel would call God "my Father" (Jer 3:19), Yeshua is the only individual in Scripture to do so. In the Besekh Yeshua says "my Father" many times and he directly addressed his Father on several occasions (Matt 11:25-26; 26:39, 42; Luke 23:34, 46; John 11:41; 12:28; 17:1, 5, 11, 21, 24-25). Yet, Yeshua's use of "Father" in this personal sense was predicted. God informed David,

"When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. 13 He shall build a house for My name, and I will establish the throne of his kingdom forever. 14 "I will be a father to him and he will be a son to Me." (2Sam 7:12-14 NASB)

In addition, Ethan the Ezrahite prophesied that the son of David would declare, "You are my Father, My God, and the rock of my salvation" (Ps 89:26). Yeshua also spoke to his Jewish disciples of "your Father" (Matt 5:45, 48; 6:14, 26, 32; Mark 7:11; Luke 6:36). Thus, for the Body of Messiah the God of Israel becomes "our Father" (Rom 1:7; Gal 1:3; Eph 1:2; Php 1:2; Col 1:2).

Lord: Grk. kurios, voc. See verse 1 above. Here the title is used of God the Father, emphasizing His sovereignty over all things. of heaven: Grk. ouranos. See verse 15 above. The term may well encompass all three heavens. and: Grk. kai. of the earth: Grk. ho gē can mean soil (as in receiving seed), the ground, land as contrasted with the sea, and the earth in contrast to heaven as it is used here. The LXX gē translates Heb. word erets (first in Gen 1:1).

In the Tanakh erets designates either (a) the earth in a cosmological sense, or (b) "the land" in the sense of a specific territorial area, primarily the Land of Israel (BDB 75). God is often referred to as the God of heaven and earth (Gen 14:19, 22; 24:3; Josh 2:11; 2Kgs 19:15; Ezra 5:11), because He made heaven and earth (Gen 1:1; 2:4; Ps 121:2; Isa 37:16), and in six days no less (Ex 20:11; 31:17). that: Grk. hoti, conj. you have hidden: Grk. apokruptō, aor., to hide, conceal, keep secret, referring to divine providence, which God reserves to Himself the selective or timely disclosure of divine purpose. these things: n.pl. of Grk. houtos.

from: Grk. apo, prep. used generally as a marker of either separation or origin, here the former, indicating direction in relation to persons. the wise ones: pl. of Grk. sophos, adj., having a high level of discernment, understanding and insight; thus, wise generally, shrewd, clever, learned or intelligent. In the LXX sophos stands generally for Heb. chakam, wise (DNTT 3:1027). Chakam occurs frequently in the Tanakh (first in Gen 41:8 and often in the Wisdom literature) and has a range of meaning, including (1) skillful in technical work, (2) wise in political administration, (3) shrewd, crafty or cunning, (4) learned in the heavenly signs, and (5) wise ethically and religiously, one who fears God (BDB 314).

and: Grk. kai. intelligent ones: pl. of Grk. sunetos, acute in discernment; intelligent, sagacious. In the LXX sunetos primarily translates Heb. bin, understand, discern, first in Genesis 41:33 of Pharaoh's criteria to select a regent (Joseph). This trait is later given as a criteria for Israel's leaders (Deut 1:13). The two Greek terms (sophos and sunetos) are sometimes used together as here in a parallelism, so they may be viewed as a synonyms (Deut 1:13, 15; 1Sam 16:18; Prov 17:24; Isa 3:3; 29:14; Jer 4:22; 49:7; Hos 14:8; Matt 11:25; 1Cor 1:19). Yeshua likely intends the terms in a facetious sense of those reputed to be experts in knowledge, but yet did not know the Father (cf. Luke 11:52; John 7:28; 8:44, 55).

and: Grk. kai. have revealed: Grk. apokaluptō, aor., to cause to be fully known, to reveal, disclose or make known. In the LXX of Isaiah 53:1 apokaluptō translates Heb. galah (SH-1540), to uncover or remove. The verb often occurs to denote truth or facts divinely hidden for a time and then revealed to those whom God chose to receive the truth, such as the apostles (Gal 1:6; Eph 3:5). Some things remain hidden and await to be revealed at the appointed time (Rom 8:18; 1Cor 2:10; 3:13; 2Th 2:3, 6, 8; 1Pet 1:5; 5:1).

them: pl. of Grk. autos. to children: pl. of Grk. nēpios, infant or minor, someone who has not yet reached Bar/Bat Mitzvah age. The term is used here of someone unlearned or uneducated, at least by Pharisee standards (cf. John 7:15; Acts 4:13; Rom 2:20). In other words, the Pharisees would have considered the disciples unworthy of divine revelation by virtue of their lack of education under a noted Sage.

Yes: Grk. nai, particle of affirmation or strong assertion; yes, indeed, certainly. Father: Grk. ho patēr, voc. because: Grk. hoti. in this manner: Grk. houtōs, adv. used to introduce the manner or way in which something has been done or to be done; thus, in this manner, way or fashion, so. it became: Grk. ginomai, aor. mid. See verse 13 above. well-pleasing: Grk. eudokia, consideration of what is good and therefore worthy of choice; decision, intention or good will. Mounce adds favor and good pleasure. before: Grk. emprosthen, prep., expresses position that is in front or ahead; before, in front of. you: Grk. su; i.e. the Father. Yeshua indicates that it gave the Father particular joy to reveal His deep truths.

22 "All things have been handed over to me by my Father. And, no one knows 'who is the Son?' except the Father, and 'who is the Father?' except the Son, and to whom if the Son might desire to reveal Him."

Reference: Matthew 11:27; John 3:35; 10:15.

All things: n.pl. of Grk. pas, adj. See verse 19 above. have been handed over: Grk. paradidōmi, aor. pass., to convey from one position to another, here meaning to give over into one's power. to me: personal pronoun by: Grk. hupo, prep. denoting position, lit. "under," but used here to express agency. my: Grk. egō. Father: Grk. ho patēr. See the previous verse.

The phrase "all things handed over by my Father" would at least be equivalent to "all authority in heaven and earth" (Matt 28:18; cf. 1Cor 15:24-25). Geldenhuys asserts the phrase is a way of Yeshua speaking of his divinity as recorded by John in his book (308). Yeshua then proceeds to explain something of what the "all things" include, which does point to his divine identity.

And: Grk. kai, conj. no one: Grk. oudeis, adj. See verse 19 above. knows: Grk. ginōskō, pres. See verse 11 above. In this context the verb indicates possessing the most intimate knowledge possible, both relational and informational, that can answer the following two questions. who: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. is: Grk. eimi, pres. See verse 6 above. the Son: Grk. ho huios. See verse 6 above.

The mention of "Son" lacks the usual descriptor "of God" or "of Man." The solitary form "Son" occurs occasionally in the Synoptic Narratives, but often in the narrative of John. Since the previous use of "Son" in Luke's history was "Son of Man" in 9:58, then this may be the intended meaning. On the other hand, since Yeshua is both Son of God (the Davidic King; 2Sam 7:12-14; Luke 1:32; John 1:49) and Son of Man (Daniel's divine deliverer; Dan 7:13-14; Luke 5:24), then the singular "Son" may merge both roles.

except: Grk. ei mē, lit. "if not." the Father: Grk. ho patēr. Yeshua's statement may allude to the words of Solomon,

"Who has gone into heaven and come down? Who has gathered the wind in the palm of His hand? Who has wrapped the waters in a cloak? Who has established the ends of the earth? What is his name and what is the name of His son - if you know?" (Prov 30:4 TLV)

Similarly the Talmud declares,

"It was taught that seven things were created before the world was created; they are the Torah, repentance, the Garden of Eden, Gey-Hinnom, the Throne of Glory, the Temple, and the name of the Messiah." (Pesachim 54a; also Nedarim 39b)

and: Grk. kai. who: Grk. tís. is: Grk. eimi, pres. the Father: Grk. ho patēr. To people of the nations God was unknowable, but biblical history records that God revealed Himself to select people and they learned much about His character and capabilities. The coming of Yeshua made possible for many more people to know God on a very personal level (cf. 1Jn 2:3; 5:20). except: Grk. ei mē. the Son: Grk. ho huios. and: Grk. kai. to whom: Grk. hos. if: Grk. ean, conj. See verse 6 above. Many versions do not translate this conjunction and so obscure the hypothetical nature of the proposition. The conjunction assumes a condition being met in advance of the following action.

the Son: Grk. ho huios. desires: Grk. boulomai, pres. mid. subj., may mean (1) to desire something, desire, wish; or (2) to reach a decision upon deliberation, purposed, resolved. With the infinitive verb "reveal" following the emphasis is on desiring (BAG 145). We should note that the subjunctive mood emphasizes future potential. to reveal Him: Grk. apokaluptō, aor. inf. See the previous verse. In this verse Yeshua, speaking of himself in the third person as he often does, affirms the unique relationship he has with the Father. This theme is especially developed in John's narrative.

The grammar of the last clause is not intended to convey a revelation to a predestined few, but the desire to spread the knowledge of God far and wide. The tentative nature of the grammar reflects the reality of human disinterest in or rejection of the knowledge of God (cf. 2Chr 24:19; Neh 9:30; Jer 32:33; John 15:22-24). Spiritual truth is given to those who are spiritual (1Cor 2:14), which results from confession and repentance of sins (Gal 6:1).

23 And having turned to the disciples in private, he said, "Blessed are the eyes seeing the things you see,

Reference: Matthew 13:16.

And: Grk. kai, conj. having turned: Grk. strephō, aor. pass. part., may mean (1) to redirect a position, turn; (2) bring back to a location, return; or (3) make totally different, transform. The first meaning applies here. to: Grk. pros, prep. The opening description is of turning in order to face. the disciples: pl. of Grk. ho 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 Heb. talmid, a student of a Pharisee Sage or Rabbi, such as Shammai and Hillel (cf. Matt 22:15-16; John 9:28).

The focus of the talmid was on learning and living according to the Torah (Deut 30:14, 20). Obedient devotion to learning also meant adopting and advocating all the traditions developed by the Sages. The term "disciple" is used most often for followers of Yeshua of which there were many (including women). Discipleship meant more than being a student. While the disciples valued Yeshua's superior knowledge, he was much more than a teacher to them. He was the Son of God and King of Israel (John 1:49). Through Yeshua promises made to their ancestors would be fulfilled. Moreover, he represented the future hope of the Messianic age. See my article The Call of Discipleship.

in: Grk. kata, prep. See verse 4 above. The preposition indicates physical position. private: Grk. idios, adj., belonging to oneself, used here adverbially to mean privately or separately. The expression "in private" emphasizes that the following words were not spoken in the hearing of the unbelieving public. Plummer suggests the phrase kata idios implies some interval between verse 22 and 23. he said: Grk. legō, aor. See verse 2 above.

Blessed: pl. of Grk. makarios, possessing the favor of God, that state of being marked by fullness from God; blessed one (Zodhiates). In the LXX makarios translates Heb. esher (first in Deut 32:29), which means happiness, joyfulness, blessedness and fortunate all at the same time (BDB 81). Esher comes from the root word ashar, which means to go (straight), or to walk. In Hebrew culture a "blessing" is a purposeful endowment (cf. Gen 1:28), ordinarily transmitted from the greater to the lesser. Blessedness can never be self-imposed nor come by accident. The only source of blessing is from God.

are: There is no verb in the Greek text. The same grammar is followed in the beatitudes (Matt 5:3-11). the eyes: pl. of Grk. ophthalmos, the physical organ of sight; eyes. seeing: Grk. blepō, pres. part., 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 applies here, but the verb also hints at the fourth meaning. the things: n. pl. of Grk. hos. you see: Grk. blepō, pres., 2p-pl.

At the time the Twelve and the Seventy may not have considered just how blessed they were. After all, they were eyewitnesses of the coming of the Messiah and some of the greatest miracles ever performed in history, including miracles that Yeshua had given them authority to perform.

24 for I say to you, that many prophets and kings wished to experience the things you see, and did not see, and to hear the things you hear, and have not heard."

Reference: Matthew 13:17.

for: Grk. gar, conj. I say: Grk. legō, pres. See verse 2 above. to you: Grk. humeis. that: Grk. hoti, conj. many: pl. of Grk. polus. See verse 2 above. prophets: pl. of Grk. prophētēs, one who is gifted with the ability for interpretation or revelation transcending normal insight or awareness, i.e., a prophet. In the LXX prophētēs translates Heb. nabi, spokesman, speaker, or prophet; first in Genesis 20:7 where it is used of Abraham. In Scripture the term "prophet" primarily refers to a man appointed by God to serve as His messenger, whether in foretelling (predicting or telling beforehand) or forth-telling (declaring a message to be heeded).

The record of the Tanakh indicates considerable variance in the activity and ministry of the Hebrew prophets. They were a diverse group with different personalities, vocations and manner of ministry. Some left literary works that later became Scripture. Others left no writings. Some gave advice to kings. Some prophesied in worship settings. Some saw visions. Some proclaimed a message in startling symbolic actions. Some were gentle, some were fiery, some were confrontational, some worshipful, some full of joy, others full of sadness. But, they all spoke for God under the inspiration of the Holy Spirit (2Pet 1:21).

In this context the prophets are the ones who received some revelation concerning the Messiah (in historical order): Moses, Nathan, Joel, Jonah, Hosea, Isaiah, Micah, Jeremiah, Ezekiel, Daniel, Haggai, Zechariah and Malachi. Peter speaks of this desire to understand prophecy in his first letter.

"The prophets, who prophesied about this gift of deliverance that was meant for you, pondered and inquired diligently about it. 11 They were trying to find out the time and circumstances to which the Spirit of the Messiah in them was referring in predicting the Messiah's sufferings and the glorious things to follow." (1Pet 1:10-11 CJB)

and: Grk. kai, conj. kings: pl. of Grk. basileus, king or chief ruler. In the LXX basileus appears frequently to translate Heb. melek. In the Tanakh the title "king" was not associated with the size of territory governed (often a city), but the authority wielded. The executive and judicial functions (and sometimes legislative) of government were vested in one person. The mention of kings is likely limited to those who received a revelation concerning the Messiah, specifically David (2Sam 7:12-14; Pss 2; 16; 22; 34; 68; 69; 110) and Solomon (Prov 28:21; 30:4). We could also include Hezekiah who had the prophecies of Isaiah and Micah, and Josiah who had the prophecies of Jeremiah.

wished: Grk. thelō, aor., to have a desire for something or have a purpose for something; will, wish, desire. to experience: Grk. horaō, aor. inf., may mean (1) to perceive with the physical eyes, see; or (2) to experience something, including extraordinary mental or inward perception. The verb could be taken either literally or metaphorically, perhaps both. The verb has a particular usage in Luke of the anticipation of experiencing an event prophesied by God or angels (Luke 2:15, 26; 9:27), as well as the actual fulfillment of the prophecy (Luke 2:17, 20, 30; 7:22, 27).

the things: n.pl. of Grk. hos. you: Grk. humeis. see: Grk. blepō, pres. See the previous verse. and: Grk. kai. did not: Grk. ou, adv. see: Grk. horaō, aor. and: Grk. kai. to hear: Grk. akouō, aor. inf. See verse 16 above. the things: pl. of Grk. hos. you hear: Grk. akouō, pres. and: Grk. kai. have not: Grk. ou. heard: Grk. akouō, aor. The things the disciples "saw" and "heard" refers not to just the extraordinary miracles and teaching of Yeshua's ministry, but the fulfillment of Messianic prophecy. However, even the disciples did not fully understand these things until after the resurrection (John 13:7) and Yeshua explained the Scriptures to them (Luke 24:44-46).

A Vital Question, 10:25-29

25 And, behold, a certain Torah-expert stood up, testing him, saying, "Teacher, what thing having done will I inherit eternal life?"

Luke now recounts another incident not recorded in the other apostolic narratives, although it bears some similarities to the anecdote in Matthew 22:35-40. And: Grk. kai, conj. behold: Grk. idou, aor. mid. imp. See verse 3 above. The interjection signals a change in the setting from debriefing the Seventy to a time and place of teaching. a certain: Grk. tis, indefinite pronoun, a certain one, some one, any one. This pronoun is often used to distinguish someone of consequence in contrast to others. Luke makes frequent use of this pronoun, seven times in this chapter alone.

Torah-expert: Grk. nomikos, adj., having to do with law. The term is derived from nomos ("law") and "ikos," suffix that 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. Many versions render the word as "lawyer," which could be misleading to the modern reader. The adjective occurs 9 times in the Besekh, six of which are in Luke.

The synonym of "scribe" (Grk. grammateus, cf. Luke 11:52-53), had broad usage in Jewish culture whereas nomikos was a specialist in the ethical interpretation of biblical law (DNTT 2:443). Ellis interprets the term to mean "theologian." For a discussion of scribal educational development see my comment on Mark 1:22. Of interest is that one nomikos is identified by name in the Besekh: Zenas (Titus 3:13), who is also listed among the Seventy.

stood up: Grk. anistēmi, aor., to rise, stand up or get up and in its ordinary use refers to the physical motion of transition from a sitting or recumbent position or simply standing. The verb implies a setting in which a group is seated, perhaps a synagogue. testing: Grk. ekpeirazō, pres. part., put to a test, tempt. Liefeld suggests that the fact that he wanted to "test" Yeshua may, but does not necessarily, indicate hostility or adversarial intention. Plummer concurs saying that this verb does not imply a sinister attempt to entrap him, but simply to test Yeshua's ability as a teacher. However, Geldenhuys points out that the verb has an unfavorable meaning elsewhere (Matt 4:7; Luke 4:23; 1Cor 10:9).

him: Grk. autos; Yeshua. saying: Grk. legō, pres. part. See verse 2 above. Teacher: Grk. didaskalos, voc., teacher or instructor who regularly engaged in the imparting of knowledge or skills, a vocation of special status among the Israelites. In the LXX didaskalos occurs only twice: in Esther 6:1 for Heb. qara, "one who reads," and in 2Maccabees 1:10 to denote Aristobulus, the head of the Egyptian Jewish community, who having dedicated an exposition of the Pentateuch to King Ptolemy Philometor, is called a teacher clearly for this reason (DNTT 3:766).

In Greek education teaching was concerned with imparting knowledge or technical skills. Philo, the Hellenistic Jewish philosopher (25 BC - AD 50), employs this meaning when he uses the term "teacher" to refer to both Moses (On Giants 54) and God (Who is the Heir of Divine Things? 102). In both cases Philo regards a teacher as one who imparts knowledge, whereas Hebrew education in Scripture is more concerned with obedience.

In the Qumran texts the Hebrew term for "teacher," moreh, occurs frequently, often with a qualifying phrase like "the righteous one" (1QpHab 1:13; 2:2; 5:10; 7:48:3; 9:9; 11:5) (DNTT 3:767). See TDSS for the English translation. The CJB and OJB translate the noun as "Rabbi." Didaskalos is a functional synonym of "Rabbi" (cf. Matt 23:8), but "Rabbi" is normally only used by disciples (Mark 9:5; 11:21; John 1:38, 49; 4:31; 6:25; 9:2; 11:8; 20:16).

Noteworthy is that the Torah-expert does not address Yeshua as "Lord." The use of the title "Teacher" does not connote the same level of respect as "Lord." Adversaries of Yeshua generally addressed him as "Teacher" (Matt 8:19; 12:38; 17:24; 19:16; 22:16, 24, 36; Luke 10:25; 11:45; 12:13; 18:18; 19:39; 20:21, 28, 39). Since the conversation would have been in Hebrew, then the man probably addressed him as Moreh, but this did not accord him the status equal to Hillel and Shammai.

what thing: Grk. tís, interrogative pronoun. See verse 22 above. having done: Grk. poieō, aor. part., 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. The phrase "what thing having done" focuses on some practical action. Plummer comments that the verbal clause "having done" implies that by the performance of some one thing the desired outcome can be guaranteed. What heroic act must be performed, or what great sacrifice made?

will I inherit: Grk. klēronomeō, fut., means to inherit or be a legal heir. The word also means to acquire, obtain or come into possession of something. More frequently the verb means to be a recipient of a share in something, with focus on experience of divine conferral of promised benefits. Plummer notes that the verb is frequently found in the LXX in regard to the occupation of Canaan by the Israelites (Deut 4:22, 26; 6:1, etc.), and then is transferred to the perfect possession to be enjoyed in the Kingdom of the Messiah (Ps 24:13; 36:9, 11, 22, 29; Isa 60:21); both uses being based upon the original promise to Abraham (Gen 13:14-15; 15:18; 17:8).

eternal: Grk. aiōnios, adj., can mean (1) relating to a period of time extending far into the past; long ages ago; (2) relating to time without boundaries or interruption; eternal; or (3) relating to a period of unending duration; permanent, lasting. In the LXX aiōnios translates Heb. olam, "a long duration, antiquity or indefinite futurity," first in Genesis 9:12 (BDB 761), which is also used as an adverb meaning "for ever, for all time" (DNTT 3:827). life: Gr. zōē, alive in contrast with being dead. "Eternal life" is the ultimate prize and the quality of life manifested in glory, honor and immortality.

Properly speaking "eternal life" in Jewish culture did not refer to endless existence, but the quality of life in the Kingdom of God, which is manifested in glory, honor and immortality. Both the Pharisees and Essenes embraced the doctrine of the immortality of the soul and resurrection (Josephus, Wars II, 8:11, 14). The Pharisee Sages affirmed, "All Israel has a portion in the world to come" (Sanhedrin 11:1), but then immediately identified Israelites who have no place in the world to come, including those who do not believe in resurrection (i.e., the Sadducees). Reward and punishment would begin after death and the souls of the righteous would enter heavenly blessedness.

The question may reflect a recent rabbinic discussion of the matter in which the Torah-expert participated and was unsatisfied with the answers he heard. A situation that could have provoked the question is the debate over the fate of King Manasseh mentioned in the Mishnah passage cited above. Most Sages agreed that Manasseh, because of the great evil he had done (2Kgs 21:2-9), had no portion in the world to come. Rabbi Judah objected that Manasseh, while in captivity, had prayed to ADONAI and repented, and after being released produced works of repentance (2Chr 33:12-16). However, the other Sages retorted that God only restored Manasseh to his kingdom and not to the world to come.

The form of the question as asked presents an erroneous proposition. Eternal life is not a commodity that is provided as a quid pro quo for a specific deed. Levine, a non-Messianic Jew, affirms that eternal life is a gift freely given (123). However, there is a human aspect that has a bearing on who receives such a magnanimous gift. Liefeld cites a late Jewish tradition in which a rabbi and a merchant respectively ask "who desires life?" They then quote a Davidic psalm as the means of achieving it (Abodah Zara 19b).

"12 Who is the man who desires life and loves length of days that he may see good? 13 Keep your tongue from evil and your lips from speaking deceit. 14 Depart from evil and do good; seek peace and pursue it." (Ps 34:12-14 NASU)

With the incarnation and revelation of the Messiah, eternal life is for the disciples of Yeshua (Matt 25:46; Luke 18:29-30; John 3:15-16; 10:28; 17:2). Moreover, since eternal life is sharing in the life of God in His Kingdom then that quality of life, which Yeshua called the "abundant life" (John 10:10), begins now in the present age. It does not wait until after one dies.

26 And he said to him, "What is written in the Torah? How do you read it?"

And: Grk. kai, conj. he said: Grk. legō, aor. See verse 2 above. to: Grk. pros, prep. See verse 2 above. The preposition stresses a face-to-face meeting. him: Grk. autos. Yeshua now responds to the scribe's question with a question of his own. What: Grk. tís, interrogative pronoun See verse 22 above. is written: Grk. graphō, perf. pass. See verse 20 above. in: Grk. en, prep. the Torah: Grk. nomos (from nemō, distribute; 'that which is generally recognized as customary'), may mean either (1) a principle or standard relating to behavior or (2) codified legislation, i.e. law.

In the LXX nomos occurs about 430 times, about 200 which are without Hebrew equivalents (DNTT 2:439). Nomos primarily translates Heb. torah, direction, instruction, or law, first in Exodus 12:49 regarding the law of Passover being for both the native Israelite and the proselyte. In the Tanakh the term torah may refer to parental instruction (Prov 1:8; 3:1), but it primarily refers to the commandments, statutes and ordinances decreed by God and given to Moses for Israel (Ex 24:12; Lev 26:46; Num 31:21; Deut 4:44; 31:9, 24 Josh 8:32; 1Kgs 2:3; Ezra 7:6; Dan 9:11; Mal 4:4). In addition, the five books of Moses are called Torah among Jews.

The term Torah is a description of character. Its basic meaning of "instruction" also fits Genesis, because God's standards of holiness, righteousness, marriage, Sabbath observance and justice were given "in the beginning." Torah sets forth the way a person is meant to live in an ethical and moral way in order to enjoy life to the full and to please God. The usage of nomos in the Besekh expands the meaning of the Hebrew term. While "nomos" almost always refers to the body of commandments given to Moses for Israel, it can also be a principle derived from the Torah (Rom 3:27; 7:23; 8:2; 9:31) or serve as a synonym for Scripture generally (Matt 5:18; John 10:34; 12:34).

The question "What is written in the Torah" is purposeful and emphasizes the physical literature authored by Moses. Pharisees observed rules and traditions they claimed originated with Moses and regarded as equivalent in authority as the written Torah (Matt 15:2-6; 19:7-8; 23:2; Luke 6:2-9; 13:10; John 5:10; Acts 15:1). These traditions are often called "Oral Law," even though this term never occurs in Scripture. The Oral Law was eventually reduced to written form by Rabbi Judah Ha-Nasi between A.D. 180 and 220. In the Tanakh neither God nor any of His prophets ever used "Torah" to mean an "oral law."

The conviction of the work of Moses in transcribing and transmitting the spoken words of God is preserved in the Jewish Sabbath liturgy. The congregation recites this affirmation:

V'zot hatorah asher sam Mosheh, leef-nay b'nay Yisrael al pee Adonai b'yad Mosheh.

"This is the Torah that Moses set before the sons of Israel, from the mouth of ADONAI, by the hand of Moses." (My translation)

While Yeshua kept traditions acceptable to Pharisees (such as prayer; cf. Matt 23:2-3), he and his apostles constantly emphasized the continuing authority of the written Torah and all of the Tanakh for life (Matt 5:17-19; Rom 15:4; 2Tim 3:16-17).

How: Grk. pōs, adv. introducing a query concerning manner, way, or reason in respect to a matter; how? in what manner/way? do you read it: Grk. anaginōskō, pres., to know again, here to recognize written characters, and so 'read.' The second question again alludes to the written Torah. Apparently the young man had access to written scrolls of the Pentateuch. Yeshua's response was clever. Instead of answering the question directly, Yeshua asks a question of his own, alluding to the practice of reading Scripture portions in synagogue services (cf. Luke 4:16).

In advanced Jewish study of Scripture a rabbi would engage a student by asking a question; the student would respond in kind with a related question, showing he understood what the rabbi was asking and thereby advancing the discussion (Pryor 25). So Yeshua asks the young man's opinion of what he has read in Scripture, implying that the answer to the question can be found in the words of Moses.

Plummer notes and dismisses the suggestion of some commentators that Yeshua pointed to the man's phylactery (Heb. tefillin) and meant, "What have you got written there?" Tefillin are small, leather cases containing four compartments, each with a key passage of Scripture (Ex 13:1-10, 11-16; Deut 6:4-9, 13-21) (HELPS). See my comment on Matthew 23:5. Observant Jewish men past bar-mitzvah age (13) strap one on one arm and the other around the head during the morning weekday synagogue service (Stern 68).

27 And answering he said, "You shall love ADONAI your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself."

Reference: Matthew 22:37, 39; Mark 12:30-31.

And: Grk. de, conj. answering: Grk. apokrinomai, aor. pass. part., to answer or reply to someone, whether to a question, request, exhortation, command, etc. he said: Grk. legō, aor., 3p-sing. See verse 2 above. The use of "answered and said" is a 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. The Torah-expert then quotes from Deuteronomy 6:5. In similar passages it is Yeshua who speaks the following words when asked to name the greatest commandment. The Torah-expert then identifies the "good thing" required in the Torah, quoting first from Deuteronomy 6:5 and then Leviticus 19:18.

You shall love: Grk. agapaō, fut., to love and show goodwill based on esteem (Abbott-Smith). The virtue follows the direction of the will, not natural affection, and thus can be commanded. Usage in the Besekh indicates having 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. In the LXX of the quoted verse agapaō translates Heb. aheb, but aheb is a far more comprehensive word than agapaō. The Hebrew word is comparable to the English verb "love," which may be used with a variety of applications, such as various forms of human love, love to God and divine love.

The reader may note that the verb is not in the imperative mood, the usual mood of command. Instead the verb is in the indicative mood, the mood of certainty. The future tense normally expresses anticipation of an event in future time. In ancient Greek the future tense had five different uses, one of which is the expression of command (DM 192). The idiom of the imperative future is clearly influenced by the LXX, and the verb used here is exactly reproduced from the LXX of the Torah verse.

ADONAI: Grk. kurios (for Heb. YHVH). See verse 1 above. your: Grk. su. God: Grk. theos (for Heb. Elohim). See verse 9 above. The phrase "ADONAI your God" occurs repeatedly in the Tanakh to affirm that YHVH is the God of Israel (Ex 3:15; 6:7; Lev 18:2; 1Kgs 8:23). The command to love ADONAI is repeated ten more times in the Tanakh, four of which include two of the three characteristics (Deut 11:13; 13:3; 30:6; Josh 22:5). In context the expectation to "love ADONAI" conveys unwavering loyalty and a willingness to obey His commandments (Deut 11:1; 30:16; Josh 22:5). Here, as in Mark 12:30, four powers are identified with which God is to be loved, whereas Matthew 22:37 gives three.

with: Grk. ek, prep. See verse 7 above. all: Grk. holos, adj., signifier of a person or thing understood as a complete unit and not necessarily every individual part; all, whole, entire. your: Grk. su. heart: Grk. kardia (for Heb. lebab), the pumplike organ of blood circulation, used as metaphorically of selfhood or the combination of character, emotion, intelligence and the will. The phrase "all your heart" would convey a sincere and passionate loyalty.

and: Grk. kai. with: Grk. en, prep. all: Grk. holos. your: Grk. su. soul: Grk. psuchē (for Heb. nephesh), may mean (1)a quality without which a body is physically dead; life; (2) that which possesses vital being; person; or (3) that which is integral to being a person beyond mere physical function; life (inner) self, soul. In the Tanakh nephesh, is lit. "that which breathes" and has a range of definition: a soul, living being, life, self, person, desire, passion, appetite, and emotion.

Nephesh is in the "blood" (Lev 17:11; Deut 12:23), and along with the ability to move (Gen 1:21) comprise the three characteristics that make man or animal, into a living creature. (By biblical definition plants are not living.) Nephesh also represents the inner self and the seat of desires, passions, appetites, and emotion. In Hebrew thought a person is a soul-body. Thus, "soul" does not refer to a non-physical part of a human being, but rather to the whole person (e.g., Acts 2:41; 7:14; 27:37; 1Pet 3:20). The phrase "all your soul" would convey the utmost commitment and enthusiasm.

and: Grk. kai. with: Grk. en, prep. all: Grk. holos. your: Grk. su. strength: Grk. ischus, inner capacity for effective activity, strength. In the LXX of this verse ischus translates Heb. meod, an adverb meaning muchness, force, abundance or might (BDB 547). Kasdan defines meod as "all that we have" (258). The noun can express man's intellectual power (Prov 8:14), but in this context the Greek noun emphasizes inner resources of will and zeal. The phrase "all your strength" is found only in the quoted verse.

The Torah-expert then adds a phrase not found in the quoted verse, not in the DSS, LXX or MT, and not anywhere in the Tanakh. and: Grk. kai. with: Grk. en, prep. all: Grk. holos. your: Grk. su. mind: Grk. dianoia, mental process relation to options for behavior, with focus on intention or purpose, and may be translated as mind-set, mind, disposition or understanding. In the LXX dianoia occurs 75 times, first to translate Heb. yetzer, impulse, thought (Gen 8:21; 1Chr 28:9; 29:18), but then primarily to translate Heb. leb (Gen 17:17; Ex 9:21) or lebab (Lev 19:17; Deut 4:39), both of which mean inner man, mind, will, or heart (DNTT 3:124).

Lane suggests that "soul" and "mind" represent a double translation of the Semitic term nephesh (431), but more likely is that dianoia being interchangeable with kardia gives a double emphasis to "heart." Israelites were repeatedly exhorted to love and obey ADONAI with all their heart (Deut 10:12; 26:16; 1Sam 7:3; 12:20, 24; Prov 3:5). The usage of dianoia in the LXX to translate the Hebrew term yetzer suggests that the phrase "with all your mind" emphasizes the person's disposition, i.e., his character expressed by his thoughts. "For as he thinks within himself, so he is" (Prov 23:7; cf. Php 4:8).

The clause could have been added by Jewish authorities as an allusion to the line in the Shema, "Bind them as a sign on your hand, they are to be as frontlets between your eyes" (Deut 6:8 TLV). The word "frontlets" translates Heb. totaphoth ("bands"), which in Rabbinic Hebrew was changed to tefillin. The Sages interpreted the injunction literally to wear the phylacteries (Matt 23:5), ignoring the preposition "as". For the commandment to be "as" a band between the eyes is a figurative way of emphasizing mental concentration on living out the command.

In any event these four aspects of human personhood, or personality, do not indicate compartmentalism. These four terms could be considered redundant, their purpose to emphasize a unity of purpose to motivate action. This expectation of love does not mean that all persons will love God in the same way. It is not age specific and differences in age mean differences in physical, emotional, intellectual and spiritual maturity. The point is that a person should love God with all his capabilities. Ultimately this kind of devotion is a choice to be obedient to God's expectations and thereby gain life (cf. Deut 30:15-20).

The Torah-expert then quotes the Torah commandment in Leviticus 19:18, omitting the verb "you shall love" but connects the second command with the former. and: Grk. kai. your: Grk. su. neighbor: Grk. plēsion, indicating nearness whether in proximity or circumstance, generally rendered as "neighbor." Plēsion is used in the LXX to render Heb. rea, which means friend, companion, or fellow, including a fellow citizen (BDB 945f). as: Grk. hōs, adv. See verse 3 above. yourself: Grk. seautou, reflexive pronoun This qualification is intended to invite self-examination. See the Additional Note below.

The expectation is not "love your neighbor as others do." Hillel had said: "Be a disciple of Aaron, love peace, pursue peace, love all men too, and bring them nigh unto the Law" (Ab. 1:12). Rashi, the medieval Jewish commentator, quotes Rabbi Akiva as saying, "This is a fundamental [all-inclusive] principle of the Torah." Lane notes that the combination of Deuteronomy 6:5 and Leviticus 19:18 has a number of antecedent parallels in Jewish literature, such as the Testaments of the Twelve Patriarchs (137-107 B.C.): Issachar 5:3; Dan 5:3 (432).

The command to love one's neighbor no doubt includes the specific provisions in Leviticus 19 that lead up to the statement of the second great commandment in verse 18. God gave very practical guidelines so that the Israelites would know what he meant by loving one's neighbor. These expectations included leaving a portion of a harvested field for the poor, confronting sinful behavior, and refraining from any action that would cause harm to another person or his property.

Levine notes that the neighbor to be loved as oneself includes the "stranger" (Heb. ger, Lev 19:33-34), which the LXX translates as prosēlutos, "one who has come" to the faith of Israel (123). Thus, the non-Israelite was to be treated with the same degree of justice and love.

Additional Note: Love as Yourself

Some Christian psychologists and ministers have interpreted the second commandment as a justification for self-love. "How can you love others if you don't love yourself?" Such an assumption ignores both the grammar of the command and the reality that everyone loves himself. The word "as" is a preposition, not a conjunction. With a preposition the command is set in contrast to another condition or activity In other words, "as" presumes that you already love yourself.

Paul said, "No one ever hated his own body, but he feeds and cares for it" (Eph 5:29 NIV). We pamper ourselves: we eat, we sleep, we bathe, we exercise, we clothe ourselves, we entertain ourselves, we buy products based on personal desires, and much more. We do love ourselves. Considerable time is spent pursuing activities for personal happiness, as well as health and welfare.

Self-love is a slippery slope. Paul warned that in the last days people would be self-lovers (Grk. philautos, 2Tim 3:2), and he did not mean it as a good thing. Many vices can result from inordinate self-love, which Paul goes on to list:

"money-lovers, boasters, arrogant, blasphemers, disobedient to parents, ungrateful, unholy, 3 without affection to kindred, irreconcilable, slanderers, uncontrolled, brutal, good-haters, 4 betrayers, reckless, conceited, pleasure-lovers rather than God-lovers, 5 having an appearance of godliness, but denying its power." (2Tim 3:2-5 BR)

Yeshua called his disciples to renounce self-love: "The one loving his soul loses it; and the one hating his soul in this world will keep it into eternal life" (John 12:25 BR). The disciple cannot really fulfill the command to love one's neighbor with all its specific expectations in Leviticus 19 unless the self is surrendered to God and transformed by His grace (Eph 4:22-24; Col 3:9-10).

28 Then he said to him, "You have answered correctly. Do this and you will live."

So: Grk. de, conj. he said: Grk. legō, aor. See verse 2 above. The subject of the verb is Yeshua. to him: Grk. autos; the Torah-expert. You have answered: Grk. apokrinomai, aor. pass. See the previous verse. correctly: Grk. orthōs, adv., in conformity with what meets a standard, properly, rightly, correctly. As Liefeld notes this does not mean that the inquirer had grasped the full meaning of the Torah. Do: Grk. poieō, pres. imp. See verse 25 above. The present tense emphasizes to start and continue loving. this: Grk. houtos. The singular pronoun refers to the singular expectation to love, expressed in two directions, toward God and toward the neighbor.

and: Grk. kai. you will live: Grk. zaō, fut. mid., be in the state of being alive. In the LXX zaō renders the Heb. verb chayah (SH-2421), and its derivatives, meaning to live or revive in the physical sense (Gen 3:22; Ex 33:20) and in other passages as longevity of life as a result of keeping God's commandments (Ps 119:44; Prov 4:4; cf. Ezek 33:11). Yeshua is obviously not proposing that the Torah-expert earn salvation. The Torah-expert didn't ask, "how can I be saved from sin?" Zaō in this context probably has a dual sense. First, living by the two great commandments will gain the quality of life that is pleasing to God and beneficial to the individual and the community.

Second, there is a future life after death by resurrection. The resurrection life is first spiritual and means to know God (John 17:3; 1Jn 5:20) and to enjoy the life of God in the present age (Rom 6:4; Eph 2:6; Col 2:12; 3:1). The resurrection life is secondly physical in the transformation of the perishable with an imperishable body beginning with the age to come (Mark 10:30; Jude 1:21).

29 But wishing to justify himself, he said to Yeshua, "And who is my neighbor?"

But: Grk. de, conj. wishing: Grk. thelō, pres. part. See verse 24 above. to justify: Grk. dikaioō, aor. inf., which in classical Greek literature could mean (1) set right, in the sense of testing; (2) claim or demand as a right; or (3) do a man justice, whether to chastise or punish, or on the other hand to vindicate character (LSJ). In practical terms the verb refers to being cleared of charges related to sins or wrongdoing (HELPS). The great majority of Bible versions translate the verb dikaioō here with "justify," but a few versions have "vindicate" (AMP, DLNT. NRSVUE, TLV).

In the LXX dikaioō translates Heb. tsadaq, a verb with two categories of meaning: (1) as a condition or character quality, to have a just cause, be in the right, be just or righteous (Gen 38:26; Job 33:12; Ps 51:6; Isa 43:26), and (2) in the administration of justice, to declare right, to vindicate, or prove right, to acquit or be acquitted, or to be cleared of wrongdoing (e.g., Ex 23:7; Deut 5:21; 2Sam 15:4; Ps 51:4; Isa 5:23) (DNTT 3:355). The context of this important word is a righteous standard against which people are measured.

himself: Grk. heautou, reflexive pronoun. The phrase "justify himself" implies "before men," a practice of the Pharisees (Luke 16:15) (Lumby). The biblical verbs Heb. tsadaq and Grk. dikaioō function as a word picture of a trial. One case before the court is an innocent person wrongly accused. The outcome of that trial vindicates the person's character and he is acquitted. Throughout the Tanakh the verb tsadaq occurs only in this vindication scenario. In other words the person is actually innocent of any wrongdoing and the verb describes the defense of that person's character.

The conversation had begun with the Torah-expert testing Yeshua, but now the Torah-expert realizes that Yeshua is testing him. In response the Torah-expert reacts as if he was accused of violating the Royal Commandment. Thus, he seeks to defend himself by issuing a rhetorical challenge.

he said: Grk. legō, aor. See verse 2 above. to: Grk. pros, prep. See verse 2 above. Yeshua: Grk. Iēsous, a transliteration of the Hebrew name Yeshua ("Jesus" in Christian Bibles). Yeshua means "YHVH [the LORD] is salvation" (BDB 221). The meaning of his name is explained to Joseph by an angel of the Lord, "You shall call his name Yeshua, for he will save his people from their sins" (Matt 1:21). By virtue of His incarnation and Jewish mother, Yeshua must still be a Jew. For more information on the meaning our Lord's name, his identity, and the history of translation of the name see my web article Who is Yeshua?

It may seem strange that the name of Yeshua, whose name means "salvation," is not mentioned in this chapter until this point. Luke began the chapter with identifying Yeshua simply as "the Lord" (verse 1 above) and the Seventy address him as "Lord" (verse 17 above). The use of Yeshua's name here indicates that the Torah-expert does not recognize the Lordship of Yeshua. He is only a teacher.

And: Grk. kai, conj. who: Grk. tís. is: Grk. eimi, pres. See verse 6 above. my: Grk. egō. neighbor: Grk. plēsion. See verse 27 above. Being an expert in the Torah and knowing Leviticus 19 this is a ridiculous question, but he tries to reframe the discussion. Just as he wanted Yeshua to name a deed he could perform to gain eternal life, so now he wants Yeshua to name the neighbor to receive his "love." According to Rabbinic theology when the Torah-expert said "my neighbor" he excluded all Gentiles, Samaritans and anyone who could be classed as an enemy.

The Good Samaritan, 10:30-37

30 Taking up the question Yeshua said, "A certain man was going down from Jerusalem to Jericho, and fell among robbers, who both having stripped him and having inflicted wounds, and departed having left him half dead.

Taking up the question: Grk. hupolambanō, aor. part., lit. "to take up" and here means to take a subject to another stage in conversation; answer, reply. The verb alludes to responding to the question posed by the Torah-expert. Yeshua: Grk. Iēsous. See the previous verse. said: Grk. legō, aor. See verse 2 above. The following story is generally referred to as a "parable," but Yeshua presents the story as a true-life account. Plummer comments that the story would have far more impact if taken from real life.

A certain: Grk. tis, indefinite pronoun See verse 25 above. man: Grk. anthrōpos, human being, man, or mankind, here used of an adult male. Luke provides no further information on the man's identity, but the narrative implies that he was a Jew. was going down: Grk. katabainō, impf., proceed in a direction that is down; come or go down. The verb alludes to the changes in elevation of the hilly terrain in the area. from: Grk. apo, prep. See verse 21 above. Jerusalem: Grk. Ierousalēm, a rough transliteration of Heb. Yerushalayim, which means "possession" or "foundation of peace" (BDB 436).

The city is situated some 2500 feet above sea level and eighteen miles west of the northern end of the Dead Sea. See the Bible map here. The man might have been a visitor to Jerusalem for business reasons or to attend a festival. to: Grk. eis, prep., lit. "into." Jericho: Grk. Ierichō, a transliteration of the Heb. Yericho, a city lying 800 feet below sea level, lay about eight miles northwest of where the Jordan (Heb. Yarden) flows into the Dead Sea, some five miles west of the Jordan and 15 miles northeast of Jerusalem.

There were actually two cities called Jericho that sat next to each other: Old Jericho, the site of the ancient Canaanite city, and New Jericho, the recently rebuilt Herodian city where Yeshua will have his interview with Zacchaeus. The town had three distinctions at this time in history.

● Jericho was one of three places in the Land for the collection of customs and highway tolls. The other two were Capernaum and Caesarea. It was at these points that tax agents examined import and export goods and collected tolls on roads and bridges, because they were major trade intersections.

● Jericho was home to many priests and Levites who served rotational duty at the Temple in Jerusalem (Young 106).

● Jericho was near the location where Yochanan the Immerser conducted his ministry (Luke 3:3) and where Yeshua immersed (Matt 3:13).

and: Grk. kai, conj. fell among: Grk. peripiptō, aor., to fall in with the effect of being surrounded, to fall among or to encounter. The verb emphasizes being waylaid and trapped. robbers: pl. of Grk. lēstēs, one who engages in forceful and illicit seizure of property; robber, bandit. The word is also used of one who engages in violent activity against the established social order; revolutionary, insurrectionist. Lightfoot distinguishes the thief (Grk. kleptēs) from the robber by saying the thief takes away a man's goods when the owner is not aware of it whereas a robber takes property openly, publicly and by force (3:351).

The significant difference in elevation between the two cities meant that the ancient road descended rather sharply and curved through rugged, rocky terrain as it ran toward the Jordan River (NIBD). There were plenty of places where robbers could easily hide, making the journey extremely hazardous for individuals traveling alone. Robbers were a constant menace to society as Scripture attests (Job 24:1-14; John 18:40; 2Cor 11:26). Strabo (64 BC─24 AD), the Greek geographer and historian, recorded that Pompey (106─42 BC), the Roman General, destroyed haunts of robbers near Jericho (Geography, XVI, 2:40).

who: pl. of Grk. hos. There were at least two robbers, perhaps more. both: Grk. kai. having stripped: Grk. ekduō, aor. part., to divest, strip or take off clothing. him: Grk. autos. Plummer notes that robbers naturally plunder their victims, but do not always strip them. Clothes were a commodity with value (cf. Ex 22:26; Matt 5:40). and: Grk. kai. having inflicted: Grk. epitithēmi, aor. part., may mean (1) to put or place something on or transfer to; or (2) to engage in violent treatment against; attack, assault. The verb depicts the physical use of the hands, in this case to cause harm.

wounds: pl. of Grk. plēgē, physical damage inflicted by forceful application; blow or stroke. Its usage in Greek literature and the apostolic writings primarily has the sense of a flogging or a beating (Luke 12:48; Acts 16:23; 2Cor 6:5). The word can also refer to a bruise or wound, even a mortal wound, that results from a beating or other violent act (Acts 16:33; Rev 13:3, 12, 14). Plummer suggests that because the man tried to keep his clothes, the robbers added blows. and: Grk. kai. departed: Grk. aperchomai, aor., to be in movement from a position with or without mention of a destination, to go away, depart or leave.

having left: Grk. aphiēmi, aor. part., has a range of meaning, but here means to let remain behind; leave, leave behind, give up, abandon. him half dead: Grk. hēmithanēs, adj., from hēmi ("half") and thnēskō ("to die"), half-dead, an idiomatic expression for being near death (Lightfoot). In practical terms the man was probably left in a coma. This unique Greek term occurs only here in the Besekh. Young says the Greek term is an attempt to capture the force of the Talmudic Hebrew word goses (111).

The naked victim is between life and death, beaten so badly that one cannot be certain whether he will survive. The common rabbinic saying was, "Most of the people in a dying condition really die" (Arak. 18a; cf. Gitt. 28a; Kidd. 71b; Shebu. 37b). So, it is highly doubtful this injured man would live.

31 Now by coincidence a certain priest was going down on that road, and having seen him, he passed by on the opposite side.

Now: Grk. de, conj. by: Grk. kata, prep. coincidence: Grk. sugkuria, happening together with, coincidence. Many versions translate the word as "chance." However, "chance" means the absence of any cause of events that can be predicted or controlled and generally considered synonymous with "luck." Yeshua is really saying, "it just so happened that…" In reality what many would call "chance" could be called God's providential arrangement of circumstances (HELPS). The term occurs only here in the Besekh. a certain: Grk. tis, indefinite pronoun See verse 25 above.

priest: Grk. hiereus, one who offers sacrifice to God and conducts sacred rites at the place of worship or sanctuary; priest. The role of the priest was to stand between God and the people, to be a mediator (cf. Num 16:48; 21:7; Deut 5:5). God stipulated specific standards for priests: only men from the tribe of Levi, free of physical defect and ordained at age 30 (Ex 29:9; Lev 21:16-24; Num 4:2-3). In the LXX hiereus translates Heb. kohen, priest, first in Genesis 14:18 in reference to Melchizedek.

The priest's job description involved sacrificing at the altar and burning incense in the sacred place (Ex 28:1; 30:7), blessing the people (Num 6:22-26 ), determining the will of God (Ex 28:30), and instructing the people in God's instructions for holy and righteous conduct (Deut 31:9-12). A priest could be disqualified from service for any act that would defile him or make him unclean. By rabbinic law age 13 qualified a man for the priesthood, but brother priests did not allow him to actually begin service until age 20 (Hullah 24a).

The priests were originally organized into 24 divisions by David (1Chr 23:6; 24:7–18). Only four of the original divisions returned from captivity and those four were divided into the prescribed 24 divisions. Josephus tallied the total number of priests in the first century at 20,000 (Against Apion, 2:8). Priests served in the temple for one week, Sabbath to Sabbath, twice a year, and all priests were present for the three major pilgrim festivals (Jeremias 199). Ordinary priests lived in towns and villages throughout Judea and Galilee, including Jericho, and only came to Jerusalem when they were on duty. There were apartments at the Temple where priests could stay during their period of service.

During the week of service priests had to fulfill certain specific functions in the daily ceremonies. The ordinary priests were supervised by 15-20 chief priests who were assigned various aspects of Temple function and ministry. Each weekly course was furthered subdivided by daily courses to accomplish all the Temple duties. The director of the daily course (Heb. rosh beit av) selected the participating priests by lot and then supervised their work. There were about 156 daily courses since each weekly course consisted of four to nine daily courses (Jeremias 163).

Each and every day the morning sacrifice was offered, which included the incense offering, the burnt offering of a lamb, the food offering, the baked meal offering of the high priest, and the drink offering. Twenty-seven priests were chosen to perform all these rituals (Jeremias 201). The same routine would be repeated for the evening sacrifice. The total number of priests actually needed to serve to fulfill requirements was about 7,200 (Jeremias 203). Because of the thousands of priests available and the manner of selection, an individual priest might perform his sacred duty only a few times in his lifetime.

was going down: Grk. katabainō, impf. See verse 15 above. on: Grk. en, prep. that: Grk. ekeinos, demonstrative pronoun. road: Grk. hodos. See verse 4 above. The fact that the priest was headed away from Jerusalem and toward Jericho meant the priest had concluded his duty at the Temple and was returning to his home. and: Grk. kai, conj. having seen: Grk. horaō, aor. part. See verse 24 above. him: Grk. autos; the half-dead naked victim. The verbal clause suggests that the priest merely observed the man as he was walking and apparently decided that he was dead.

he passed by on the opposite side: Grk. antiparerchomai (from anti, "opposite," and parerchomai, "to pass by"), aor., to pass by opposite to; go by on the other side. The verb occurs only in this chapter of the Besekh. Yeshua attributed no motive to the priest for passing by nor engaged in any criticism of the priest. He simply lets the conduct of the priest stand in contrast to the hero of the story. The common interpretation is that the priest passed by because priests were forbidden to touch a dead person, except for immediate family members (Lev 21:1-3, 11; Ezek 44:25).

Moreover, anyone who touched a dead person would be unclean for seven days (Num 19:11). To remove the unclean status the individual had to wash himself on the third and seventh day (Num 19:12). Any priest who approached the sanctuary in an unclean state would be cut off from Israel (Num 19:13). The Sadducean priests took these Torah commands literally and admitted no exceptions to their observance. The Talmud records an incident in which a priest who had performed his duties while unclean was taken out of the temple court by young priests who broke his skull with clubs instead of taking him before a Beth Din (Sanhedrin 82b).

Levine notes that ritual purity law did not prohibit saving a life or burying a corpse (123). Tobit (1:16-20) and Josephus (Against Apion 2:27, 30) demonstrate the strong Jewish concern for the treatment of the dead. While Leviticus 21 forbids priests, but not Levites, from touching corpses, Rabbinic law determined that a high priest or a Nazirite could contract uncleanness because of the need to bury a neglected corpse (Nazir 43b). And, a man unable to call out for help would be considered a corpse.

Since ritual impurity could be easily remedied it's not likely this was the cause for avoiding the injured man. In an actual circumstance assuming the man was dead the priest would see no need to stop, because he could not resolve the situation by himself. Upon arrival in Jericho he would probably report the matter to the city elders, so they could investigate and arrange for burial as the Torah required (cf. Deut 19:11-13; 21:1-9).

32 Now likewise a Levite also, having come down to the place and having seen, passed by on the opposite side.

Now: Grk. de, conj. likewise: Grk. homoiōs, adv., likewise, in similar manner, similarly. a Levite: Grk. Leuitēs, a member of the tribe of Levi not descended from Aaron. They stood in a lower rank than the priests, but were assigned to specific ministry duties to assist the priests in connection with the sanctuary (Num 1:50; 3:9). Jeremias estimates the number of Levites at this time at 10,000 (208). The fact that Yeshua mentions Levites indicates a Jewish audience for his parable. Pagan Gentiles would know about priests, but Levites would be an unfamiliar term.

Levites were assigned as singers and musicians, and others performed a variety of humbler duties, such as cleaning and festival preparations. Levites also formed the police force of the Temple under the supervision of the Deputy High Priest (Jeremias 208-209). As the priests they were organized into 24 divisions. God's original plan for the Levites in addition to practical maintenance of the sacred site was to communicate the meaning of Torah commandments to the adults (Deut 5:31; 17:9; 24:8) and parents would teach their children (Deut 6:7). It was David who changed the duties of Levites to give them a more direct role in leading Temple worship.

also: Grk. kai, conj. having arrived: Grk. ginomai, aor. mid. part. See verse 13 above. With the accusative case of the following location noun the verb has the meaning of "to come to some place, arrive" (Thayer). See the Textual Note below. at: Grk. kata, prep. See verse 4 above. The preposition emphasizes the descent of the road. the place: Grk. ho topos is used primarily to mean a spatial area, as a locality or a location for some activity; here in reference to the scene of the crime.

having come: Grk. erchomai, aor. part. See verse 1 above. There is no indication that the priest and Levite were traveling together. and: Grk. kai. having seen: Grk. horaō, aor. part. See verse 24 above. Plummer suggests that the verbal clause "came and saw" suggests that the Levite took a moment to check the naked man. Up close he could probably discern the man was breathing, but apparently decided that he was so nearly dead that nothing could be done.

passed by on the opposite side: Grk. antiparerchomai, aor. See the previous verse. Commentators generally assume the Levite passed by for the same reason as the priest to avoid uncleanness. However, Levites were not absolutely forbidden to have contact with the dead as the priests. Barclay suggests that the Levite came nearer than the priest in viewing the body, but he hastened on for safety's sake (139). A man lying on the road could be a ruse. However, the same rationale as employed by the priest for not stopping would also apply to the Levite.

Liefeld rejects the explanation of ritual defilement as the reason for the priest and Levite not helping the "half-dead" man. The points of rebuttal are as follows: (1) ritual purity was only significant when carrying out sacred ceremonies; (2) the priest was going "down," i.e., away from Jerusalem, presumably having finished with those duties; (3) the Levite by implication was probably also going away from Jerusalem; and (4) when priests and Levites were on their way to serve in the temple, they traveled in groups; but these two were alone and therefore not on their way to Jerusalem. The conventional interpretation of the story seems to require that the priest and the Levite be without excuse.

Levine insists that what is shocking to a Jewish audience is not the inaction of the priest and Levite to stop and render assistance, but the identification in the next verse of who did stop and help. Certainly a failure to show mercy to the needy is contrary to the love of neighbor God expects (Mic 6:8; Matt 23:23). However, to be in violation of the standard of care requires knowledge that such care is needed and can be provided. In this situation the victim appeared to be a corpse and so the priest and Levite reacted with that assumption.

Notably missing from the cast of characters in the story is a Pharisee. Unlike the priests and Levites, who generally belonged to the Sadducee party, Pharisees believed that saving a life trumps all requirements of the Torah (Yom. 85a). Presumably a Pharisee would have stopped to check on the victim and would not have been concerned about contracting uncleanness in discovering he was alive and could be helped. But, contrasting the priest and Levite with a Pharisee would not have achieved the teaching value of the parable. Replacing the Pharisee with a Samaritan to perform the good deed accomplished the goal.

Textual Note

Although the verb ginomai has strong manuscript support, including p45 (3rd c.) and Alexandrinus (5th c.) and later manuscripts, most versions treat it as a redundancy and omit it (Metzger). Modern Greek texts place ginomai in brackets to acknowledge its place in manuscripts.

33 But a certain Samaritan traveling, came to him; and having seen felt compassion,

But: Grk. de, conj. a certain: Grk. tis. See verse 25 above. Samaritan: Grk. Samaritēs, Samaritan, meaning one whose place of origin is Samaria (Heb. Shomron), the territory that lay between Galilee and Judea. See the map here. The chief city of Samaria was Sebaste, a Hellenistic city (Skarsaune 32). According to the apostolic narratives Yeshua never entered into the city limits of any Hellenistic city (cf. Matt 10:5). The history of the Samaritans is bound up with the founding of the Northern Kingdom of Israel after the death of King Solomon (c. 931 BC; 1Kgs 11−12), its decline and eventual destruction by Assyria in 722 B.C.

The Assyrians deported many of the residents and replaced them with people from five pagan nations (2Kgs 17:24), some of whom intermarried with Israelites left in the land. In the Talmud the Samaritans are referred to frequently with the slur "Cuthean" (e.g. Kiddushin 76a). Cutheans (Heb. Kutim) were among those brought by the Assyrians from their native Cuthah to Israel. Even with the social upheaval there is no evidence that all northern Israelites were exiled or totally assimilated into a Gentile culture and ceased to exist. Members of the northern tribes still participated in the pilgrim festivals in Jerusalem after the Assyrian occupation (cf. 2Chr 30:1, 21, 25; 31:1; 32:17, 23; 34:9, 21; 35:17; 36:13).

Contrary to common interpretation the Samaritans were descendants of Jacob (John 4:12) and part of the Jewish world. They were not Gentiles. The Samaritans shared the beliefs and practices of mainstream Judaism of the day and reverenced holy traditions set forth in the Torah. The use of "Samaritan" by apostolic writers (Luke 9:52; 17:16; John 4:39, 40; Acts 8:25) and Yeshua (Matt 10:5; Luke 10:33) instead of "Cuthean" demonstrates their respect for the people as well as the belief that they were descendants of the northern tribes. For a discussion of the history and identity of the Samaritans see my article Who Were the Samaritans?

traveling: Grk. hodeuō, pres. part., be on a trip, travel, journey. It is not clear which direction the Samaritan was traveling, whether toward Jerusalem or toward Jericho. came: Grk. erchomai, aor. See verse 1 above. to: Grk. kata, prep. him: personal pronoun and: Grk. kai, conj. having seen: Grk. horaō, aor. part. See verse 24 above. felt compassion: Grk. splagchnizomai, aor. pass. (from splagchna, "the inward parts"), be inwardly moved by a circumstance or condition; have compassion, feel sympathy.

Yeshua's choice of making a Samaritan the hero of his story is set in the context of intense prejudice by many orthodox Jews against Samaritans (cf. John 4:9). The animosity had been going on for centuries. Yet, this Samaritan exhibited no hostility toward the injured man, but showed his character by his compassion. We can only wonder how Jacob and John felt in hearing this story given their previous animosity toward Samaritans (Luke 9:54).

34 and having approached he bandaged his wounds, pouring on oil and wine; then having put him on his own donkey, he brought him to an inn and took care of him.

and: Grk. kai, conj. having approached: Grk. proserchomai, aor. part., to approach from a point to a person or place; come, go to, approach. he bandaged: Grk. katadeō, to bind up, to bandage a wound. The verb occurs only here in the Besekh. In the LXX katadeō occurs six times, three times for binding something (Num 19:15; 1Kgs 20:38, Isa 46:1) and three times for treating a wound (Ezek 34:4, 16; Sir. 27:21). Yeshua's use of the verb to illustrate the Samaritan as a model of mercy may reflect the criticism by Ezekiel against the shepherds of Israel because they didn't "bind up" the broken (Ezek 34:4), so ADONAI promises to search for His lost sheep and bind up the broken (Ezek 34:16).

his: Grk. autos. wounds: pl. of Grk. trauma, damage to the body as a result of blows, a wound. The term occurs only here in the Besekh. However, the noun does occur in the LXX for a bruise or wound (Gen 4:24; Ex 21:25; Prov 27:6; Isa 1:6; Jer 10:19), and a pain (Job 16:6; Ps 69:26). pouring on: Grk. epicheō, pres. part., to pour upon, apply. The verb occurs only here in the Besekh. The pouring (present tense) probably occurred before the bandaging. oil: Grk. elaion, oil of the olive tree fruit. Historically, anointing with olive oil was used to consecrate sacred things (Gen 27:18; Lev 8:10), priests (Lev 8:12) and Israelite kings (1Sam 10:1; 16:13; 1Kgs 1:39).

Abundance of olive oil was one of God’s promises to Israel (Deut 8:8). In the Besekh olive oil was used for cosmetic purposes (Matt 6:17), for blessing a house guest (Luke 7:46), and or fueling lamps (Matt 25:3-4, 8). The medicinal use of olive oil on an open wound was a widespread practice (Isa 1:6; Mark 6:13; Jas 5:14). In the circumstance of anointing for healing, the use of the oil would have a soothing effect and serves as a symbol of God's blessing and protection (DNTT 2:712). The use of olive oil by Jews to treat wounds did not ascribe any mystical properties to the oil as occurred in pagan culture.

and: Grk. kai. wine: Grk. oinos, the fermented beverage of wine made from grapes. Wine was an important commodity and a popular beverage in ancient Israel (cf. Gen 14:18; Ps 104:15; Prov 3:10; Matt 9:17). The production of wine was a promised blessing of God (Gen 27:28, 37; Deut 7:13; 11:14; 33:28) and important for religious festivals (Deut 14:26; 16:13). Wine was given as a first fruits offering to the priests (Deut 18:4; Neh 10:37; 13:12) and poured out as a drink offering with sacrifices (Ex 25:29; Lev 23:13; Num 15:5; Deut 18:4).

Yeshua, too, drank wine (Luke 7:34), changed water into wine (John 2:2-10) and spoke of it at the Last Supper as symbolizing his atoning blood (Luke 22:17, 20; 1Cor 11:22-27). Paul even advises Timothy to drink wine for health reasons (1Tim 5:23). Throughout Scripture "wine" always refers to the fermented beverage made from grapes regardless of its age or potency, which explains why there are warnings about overindulgence (Prov 20:1; 23:20-21, 29-35; Rom 13:13; Gal 5:21; Eph 5:18).

Wine also had a medicinal use as an antiseptic among Greeks and Jews as depicted in this story (Geldenhuys 314; Levine 124). The rabbis considered wine primarily as a beverage, but recognized its use as a medicament (Shabbat 78a). See the Encyclopedia Judaica article "Medicine" for information on biblical and Talmudic practices for treatment of physical ailments. There were other remedies that could be used to treat wounds, but the Samaritan used what he had available.

then: Grk. de, conj. having put: Grk. epibibazō, aor. part., cause to be on, of putting one on an animal to ride; put on, seat. The verb occurs only three times in the Besekh all by Luke (also Luke 19:35; Acts 23:24). him: Grk. autos. on: Grk. epi, prep. his: Grk. autos. own: Grk. idios, adj. See verse 23 above. donkey: Grk. ktēnos, a domesticated animal, whether cattle, donkey, or horse. A donkey was the most likely animal used in this situation. The phrase "own donkey" reflects private ownership and so hints at the Samaritan's prosperity. Yeshua didn't even own a donkey and had to borrow one for his famous ride into Jerusalem.

brought: Grk. agō, aor., to cause movement by taking the lead; lead, bring, carry, take. The verb depicts the Samaritan leading the donkey on foot. him: Grk. autos. to: Grk. eis, prep., lit. "into." an inn: Grk. pandocheion, an inn or a public house for the reception of strangers or travelers (cf. Jer 41:17). The term occurs only here in the Besekh. Alfred Edersheim provides information about the inn:

"On unfrequented roads, where villages were at great intervals, or even outside towns (Luke 2:7), there were regular khans, or places of lodgment for strangers. Like the modern khans these places were open, and generally built in a square, the large court in the middle being intended for the beasts of burden or carriages, while rooms opened upon galleries all around. Of course these rooms were not furnished, nor was any payment expected from the wayfarer. At the same time, some one was generally attached to the khan— a foreigner— would for payment provide anything that might be needful, of which we have an instance in the parabolic history of the Good Samaritan (Luke 10:35). Such hostelries are mentioned so early as in the history of Moses (Gen 42:27; 43:21). Jeremiah calls them "a place for strangers" (Jer 41:17). In the Talmud their designations are either Greek or Latin, in Aramaic form— of them being the same as that used in Luke 10:34— that such places were chiefly provided by and for strangers." (Sketches of Jewish Social Life, Chap. 4)

and: Grk. kai. took care: Grk. epimeleomai, aor. pass., meet needs or wants, care for, take care of. of him: Grk. autos. On the day of arrival at the inn the Samaritan took personal responsibility for the injured man's care. He wanted to make sure that the man would survive the night. Such care for a stranger is remarkable in a time when there were no hospitals or emergency care clinics.

35 and on the next day, having taken out two denarii, he gave them to the innkeeper and said, 'Take care of him; and that something you might spend, on my returning I will repay you.'

and: Grk. kai, conj. on: Grk. epi, prep. the next day: Grk. ho aurion generally means the next day, tomorrow, but also may lack a nocturnal interval and mean soon, in a short time (cf. 1Cor 15:32). having taken out: Grk. ekballō, aor. part. See verse 2 above. Plummer notes that the verb functions as a word picture "having drawn out of his girdle." two: Grk. duo, the numeral two. 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 or soldier (Matt 20:2).

he gave them: Grk. didōmi, aor. See verse 19 above. to the innkeeper: Grk. ho pandocheus, one who receives or welcomes everyone; innkeeper, host, landlord. The term occurs only here in the Besekh. and: Grk. kai. said: Grk. legō, aor. See verse 2 above. Take care: Grk. epimeleomai, aor. pass. imp. See the previous verse. of him: Grk. autos. and: Grk. kai. whatever: Grk. hos. See verse 1 above. more: Grk. tis, lit "certain thing." See verse 25 above. Here the pronoun is used to refer to currency. you might: Grk. an, a contingency particle. See verse 5 above. spend: Grk. prosdapanaō, aor. subj., to spend in addition. The verb occurs only here in the Besekh.

on: Grk. en, prep. my: Grk. egō. returning: Grk. epanerchomai, pres. mid. inf., to come back, return. The verb occurs only two times in the Besekh (also Luke 19:15). I: Grk. egō. The use of the first person pronoun gives emphasis to the following promise of assuming pecuniary responsibility. will repay: Grk. apodidōmi, fut., to engage in reciprocity, usually used of a transaction involving money or goods, but here fig. of paying back as an obligation; pay back, repay, give back. you: Grk. su. The payment here is not for the lodging, but for whatever the innkeeper might expend in caring for the wounded man.

36 Which of these three seems to you to have become a neighbor to the one having fallen among the robbers?"

Which: Grk. tís. See verse 22 above. of these: pl. of Grk. houtos. See verse 1 above. three: Grk. treis, the numeral three. seems: Grk. dokeō, pres., the basic idea of receptivity and hence attractiveness to the intellect appears throughout the verb's usage, which may mean to entertain an idea or form an opinion about something on the basis of what appears to support a specific conclusion; think, opine, regard. to you: Grk. su. to have become: Grk. ginomai, perf. inf. See verse 13 above. a neighbor: Grk. plēsion, adv. See verse 27 above.

to the one: Grk. ho, definite article but used here as a demonstrative pronoun. having fallen: Grk. empiptō, aor. part., to fall in or into, always in the context of peril. among: Grk. eis, prep., lit. "into." the robbers: pl. of Grk. ho lēstēs. See verse 30 above. Yeshua turns the second commandment upside down by changing "neighbor" from someone who receives help to someone who gives help. We should also note that the innkeeper was a neighbor to the injured man because he apparently agreed to provide the care arranged by the Samaritan.

Yeshua's question is obviously designed to force an opinion from the Torah-expert, perhaps hoping that he will realize that being a neighbor is the way to experience the "eternal" quality of life. Love is inevitably costly. A person can't experience God's kind of life without sacrificing for the sake of God and others. As Liefeld notes, the Judean Torah-expert would have thought of the Judean victim as a good person and the Samaritan as an evil one. To the Judeans (Sadducees and Pharisees) a "good" Samaritan did not exist.

The story could have involved a Samaritan victim and a Judean helper, but the role reversal drives the story home by challenging the Torah-expert's preconceptions. Plummer presents the lesson of the question as "Whose claims on my neighborly help do I recognize?"

37 and he said, "The one having shown mercy with him." Then Yeshua said to him, "Go and you do likewise."

and: Grk. de, conj. he said: Grk. legō, aor. See verse 2 above. The one: Grk. ho, definite article but used here as a demonstrative pronoun. having shown: Grk. poieō, aor. part., lit. "having done." See verse 25 above. mercy: Grk. eleos, kindness expressed for one in need, compassion, mercy or pity. In the Besekh eleos often carries the meaning of goodness expressed in compassion, whether by men toward men (Matt 9:13; Jas 2:13) or God toward men (Rom 9:23; 15:9). with: Grk. meta, prep., here a marker of association. him: Grk. autos. It is noteworthy that the Torah scholar cannot bring himself to say "Samaritan" in his reply.

Then: Grk. de, conj. Yeshua: Grk. Iēsous. See verse 29 above. said: Grk. legō, aor. to him: Grk. autos. Go: Grk. poreuomai, pres. mid. imp., may mean (1) to move from one area to another, to go or to make one's way or (2) in an ethical sense, to conduct oneself, live, walk. and: Grk. kai. you: Grk. su. The personal pronoun is emphatic to reinforce personal application. do: Grk. poieō, pres. imp. likewise: Grk. homoiōs, adv. See verse 32 above. In essence Yeshua's command answers the scholar's original question. "Go and be a neighbor, including to people you don't particularly like" (cf. Ex 23:5).

The way to life is through sacrificial love, but even more so it is to recognize that the Kingdom of God includes persons of diverse background.

Visit with Martha and Miriam, 10:38-42

38 Now in their traveling, he entered into a certain village; and a certain woman named Martha received him into the house.

Now: Grk. de, conj. in: Grk. en, prep. their: pl. of Grk. autos. The personal pronoun implies Yeshua is with his disciples. traveling: Grk. poreuomai, pres. mid. inf. See the previous verse. The infinitive is used to emphasize purpose, in this case portending a providential appointment. The indefinite nature of the opening clause means that the placement of this narrative cannot be dated with certainty, although the implication is that it follows the sending of the seventy. Gill suggests the clause alludes to having departed Jerusalem after attending the Feast of Booths.

he: Grk. autos; lit. "the same," referring to Yeshua. entered: Grk. eiserchomai, aor. See verse 5 above. into: Grk. eis, prep. a certain: Grk. tis. See verse 25 above. The pronoun emphasizes prominence. village: Grk. kōmē, village, smaller and less prestigious than a city (Grk. polis). The village of the two sisters was Bethany (John 11:1). Bethany was located on the eastern slope of the Mount of Olives about two miles southeast of Jerusalem (John 11:18). While Luke mentions Bethany only in his passion week narrative (19:29), there is no reason not to accept this village as Bethany of Judea. In Chapter Five Luke described events that took place in Capernaum without mentioning the name of the town. See the Additional Note below.

and: Grk. de. a certain: Grk. tis. woman: Grk. gunē, an adult female person, without respect to age, marital or social status except as defined in the context. named: Grk. onoma is used in its central sense of identifying someone. In Hebrew literature it also carries the idiomatic sense of qualities, attributes, reputation, powers or authority. Martha: Grk. Martha, fem. name, a transliteration of Heb. Marta, "mistress" (BAG), i.e., a female head of household.  She is always listed before her sister implying she was older.

Lightfoot (3:360) notes the name of Martha as very frequent in Talmudic writings identified as a mother or wife of various Sages (e.g., Yeb. 6:4; 120a). Ellicott says that the Hebrew name "Martha" is equivalent to the Greek kuria, which suggests the possible identity of the "elect lady" whom John addresses in his second letter (2Jn 1:1). This is the only woman named Martha in the entire Bible. Her name appears only in Luke (4 times) and John (9 times). True to her name, Martha is portrayed as a person in charge.

received: Grk. hupodechomai, aor. mid., to receive under one's roof, to receive as a guest, entertain hospitably. The verb could include the provision of lodging (Meyer). him: Grk. autos; i.e., Yeshua. Luke does not specifically mention the presence of disciples with Yeshua as in verse 23 above, but it is reasonable to assume their presence given their traveling together. into: Grk. eis. the house: Grk. hē oikia. See verse 5 above. The feminine form of the definite article and noun implies ownership, which may have come about by widowhood or inheritance. The straight forward meaning of the clause is that Martha received Yeshua in her house with the customary greetings while the disciples remained outside.

Additional Note: Village and Family Mystery

The lack of mentioning the name of the village has led some commentators to reject the thesis of the village being Bethany in Judea and even locating the story in Galilee. However, Ellicott suggests that Luke's reason for not giving the name of the village is probably connected with the singular reticence of the Synoptic Narratives in giving details about the family of Lazarus. For example, none of the Synoptic Narratives mention Lazarus of Bethany. Regarding the anointing of Yeshua at the beginning of his passion week, Matthew (Matt 26:7) and Mark (Mark 14:3) omit Miriam's name in connection with the event. Luke doesn't report the anointing at all.

Luke gives, in this section, a characteristic anecdote of the two sisters, but suppresses the name of the village in which they lived. He also adds a note of mystery regarding Martha describing her as a "certain woman." A probable explanation is that for a time reticence about the family of Bethany was generally maintained among the disciples of Jerusalem for security reasons, because the chief priests had plotted to kill Lazarus (John 12:10).

39 and she had a sister called Miriam, who also having sat down at the feet of the Lord, was listening to his word.

and: Grk. kai, conj. she: fem. of Grk. hode, demonstrative pronoun, lit. "this one here." The pronoun refers back to the mention of Martha in the previous verse. had: Grk. eimi, impf. See verse 6 above. a sister: Grk. adelphē, fem. of adelphos, lit. "of the same womb," a female sibling. called: Grk. kaleō, pres. pass. part., to identify by name or give a term to; call. Miriam: Grk. Mariam, fem. name, an attempt at transliterating the Heb. Miryam, "Miriam" in English. The meaning of the name is not known for certain, but BehindtheName.com says that Miriam "was most likely originally an Egyptian name, perhaps derived in part from mry "beloved" or mr "love."

Mariam is also an exact transliteration of Aramaic Mariam, which is used in the Targums and may explain its presence in the apostolic writings (Thayer). There are seven women identified as "Miriam" in the Besekh. The use of "Mary" in English Bibles began with the Tyndale New Testament (1525), which can only be to minimize Jewish identity.

who: Grk. hos. also: Grk. kai. having sat down: Grk. parakathizō, aor. pass. part., sit down beside. at: Grk. pros, prep. the feet: pl. of Grk. ho pous, the body part that is used for walking or running; the foot. The phrase "at the feet" depicts the posture of a disciple learning from a rabbi (cf. Paul's testimony, Acts 22:3). of the Lord: Grk. ho kurios; i.e., Yeshua. See verse 1 above. was listening: Grk. akouō, impf., to hear aurally or listen, with the focus on willingness to listen or to heed the substance of what is said.

to his: Grk. autos. word: Grk. ho logos, vocalized expression of the mind; word, discourse, statement, message or speech. The phrase "listening to his word" suggests the action of a devoted disciple. The phrase "his word" is a conventional expression as in Luke 8:21, "the Word of God" (Nicoll). In other words Yeshua presented a discourse or exposition of Scripture or a teaching on spiritual matters to his disciples.

Liefeld says it was unusual for a woman in first-century Judaism to be accepted by a teacher as a disciple, but in fact a number of women followed Yeshua as disciples (Luke 8:1-3). Even the Pharisee party admitted women into its ranks (Moseley 106, 112).

40 But Martha was distracted about much service; and having come near she said, "Lord, is it not concerning to you that my sister left me alone to serve? Speak therefore to her that she might help me."

But: Grk. de, conj. Martha: Grk. hē Martha. See verse 38 above. was distracted: Grk. perispaō, impf. mid., may mean (1) be pulled or dragged away; or (2) become or be distracted, quite busy, or overburdened. The second meaning applies here. The verb occurs only here in the Besekh. The verb emphasizes her emotional focus. about: Grk. peri, prep. with an orientational aspect relating to being near or having to do with something; about, concerning. much: Grk. polus, adj. See verse 2 above. service: Grk. diakonia, service of a practical nature, service for preparation of a meal or distribution of alms and charitable giving.

Although the concept of service is set forth in the Torah, the only occurrence of diakonia in the LXX is in Esther 6:3, 5 (for Heb. na'ar, retainer) and 1Maccabees 11:58 in reference to servants in the royal court. In first century Judaism diakonia is found in both Philo and Josephus, the latter in describing the Essenes (DNTT 3:545). Generally waiting on table was considered woman's work and beneath the dignity of a free man (cf. Luke 7:44-46; John 13:3-8). In contrast Josephus said that the Essenes refrained from marriage and keeping personal servants, but instead lived in mutual ministry to one another (Ant., XVIII, 1:5).

and: Grk. de. having come near: Grk. ephistēmi, aor. part., to come or stand near in a non-threatening mode. she said: Grk. legō, aor. See verse 2 above. Lord: Grk. kurios, voc. case. See verse 1 above. Addressing Yeshua by the customary title accorded by disciples shows her respect for him. is it not: Grk. ou, adv. concerning: Grk. melei, pres., being an object of care or thought and so signifies to be of interest to, to be of concern to. to you: Grk. su. that: Grk. hoti, conj. my: Grk. egō. sister: Grk. adelphē. See the previous verse. left: Grk. kataleipō, aor., to leave behind or to leave to oneself. The verb may reflect a feeling of abandonment.

me: Grk. egō. alone: Grk. monos, adj. signifying the exclusion of any other entity; alone, only. to serve: Grk. diakoneō, pres. inf., to serve, especially in meeting of personal needs or attending to in some practical manner. The implication of the verb is "serving you with a meal." Speak: Grk. legō, aor. imp. The imperative mood is used here for an earnest entreaty. therefore: Grk. oun, conj. See verse 2 above. to her: fem. of Grk. autos. that: Grk. hina, conj. she might help: Grk. sunantilambanomai, aor. mid. subj., join in handling a matter; help, assist. me: Grk. egō.

Food and table fellowship figure prominently in the apostolic narratives. Martha was obviously concerned with meeting her hostess obligations and assuming her house was full of men she needed the assistance of her sister.

41 But answering the Lord said to her, "Martha, Martha, you are anxious and troubled about many things;

But: Grk. de, conj. answering: Grk. apokrinomai, aor. pass. part. See verse 27 above. the Lord: Grk. ho kurios. See verse 1 above. said: Grk. legō, aor. See verse 2 above. to her: fem. of Grk. autos, personal pronoun Martha, Martha: See verse 38 above. The double repetition of personal address was a form of endearment among ancient Jews, copied no doubt from God (cf. Gen 22:11; Ex 3:4). you are anxious: Grk. merimnaō, pres., be uneasy in mind or spirit which may have a focus on (1) worrying about meeting one's needs, thus be anxious or concerned about; or (2) the need or interest of another and thus be solicitous about. The verb occurs several times in the sermon on the mount and parallel passages (Matt 6:25, 27, 28, 31, 34; Luke 12:26) in which Yeshua instructed his disciples not to worry.

and: Grk. kai, conj. troubled: Grk. thorubeō, pres. pass., may mean (1) cause to be in turmoil; throw or put into an uproar; or (2) be distressed or show agitation of mind. In other words her anxiety about the serving brought her close to panic. about: Grk. peri, prep. many things: pl. of Grk. polus, adj. See verse 2 above. The plural adjective probably refers to the scope of the meal addressed by Yeshua in the next verse. Martha had apparently prepared a banquet akin to a festival meal for which she clearly needed help. In fact, one commentator (Lightfoot 3:110)) says this event occurred during the Feast of Booths when festival meals would have been customary.

42 but one thing is necessary. For Miriam chose the good portion, which will not be taken from her."

but: Grk. de, conj. one thing: n. of Grk. heis, the numeral one. Most versions translate the noun as "one thing", which provides a comparison to polus in the previous verse. is: Grk. eimi, pres. See verse 6 above. necessary: Grk. chreia, state or experience of necessity, need. Stern suggests that the point of Yeshua's response to Martha was that instead of fretting and worrying about so many things, she could have served Yeshua just one dish and then been able to relax and join her sister.

Yeshua in effect acknowledged Martha's generosity in the meal preparations, but kindly reminded her that he didn't need much and a small meal or even one dish would have been sufficient. Yeshua doesn't demean Martha's servant attitude or chastise her for fixing a meal instead of sitting at his feet. After all, she was being a neighbor to him. Christian commentaries have a tendency to read Christian theology into the narrative with the "one thing" being various means of grace. The arbitrary verse division was clearly intended to make the "one thing" apply to Miriam, when in reality it applies to Martha.

For: Grk. gar, conj. Miriam: Grk. Mariam. See verse 39 above. chose: Grk. eklegomai, aor. mid., to pick out for oneself; choose, select. the good: Grk. ho agathos, adj., achieving a high standard of excellence in meeting a need or interest, beneficial, useful, helpful or good. As a spiritual attribute the adjective describes what originates with God or that which is intrinsically good. portion: Grk. meris, receive as portion, an allotted portion, share or part. The comment regarding Miriam may appear to be an apologetic, but Yeshua did not imply that Miriam was a better person than Martha. Rather he makes a comparison to Martha's priorities.

Gill suggests the idiom "good portion" alludes to the Jewish saying "All Israel will have a portion in the age to come" (Sanhedrin 11:1). The Greek word for "portion" also appears in the LXX of Psalm 73:26 where it says that "God is … my portion into the age." The Hebrew word "portion" can mean a tract of land associated with inheritance. So the "good portion" for Miriam was to learn more about the Messianic kingdom in the age to come of which Yeshua proclaimed and in which she expected to share.

which: Grk. hostis, relative pronoun used in reference to an entity immediately preceding in the narrative. will not: Grk. ou, adv., particle of strong negation. be taken from: Grk. aphaireō, fut. pass., cause to be no longer there; to take away, remove, cut off. her: fem. of Grk. autos. The announcement that her "good portion" would not be taken from her probably means that this opportunity for Miriam to learn would not be denied.

The implication is that there are times when spiritual matters are more important than taking care of the body (cf. John 4:32), just as expectation of love is given to God first and then to the neighbor. And, as Liefeld notes, the spiritual priority of Miriam stands in sharpest contrast to the sterile religion of the priest and Levite.

Works Cited

BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 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 New Testament: Explanatory and Practical (1884). 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.

Clarke: Adam Clarke (1760-1832), Commentary on the Holy Bible (1826). Ed. Ralph Earle. Baker Book House, 1967. 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.

DSB: Henry M. Morris, Defenders Study Bible. World Publishing Co., 1995. [KJV with notes and appendices by Dr. Morris.]

Edersheim: Alfred Edersheim (1825-1889), The Life and Times of Jesus the Messiah (1883). New Updated Edition. Hendrickson Publishers, Inc., 1993. Online.

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

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.

GNT: The Greek New Testament, eds. Kurt Aland, Matthew Black, Bruce M. Metzger, & Allen Wiegren. American Bible Society, 1966. [NA25]

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

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

ISBE: International Standard Bible Encyclopedia. Edited by James Orr. Wm. B. Eerdmans Publishing Co., 1939. Online, 2011.

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

Lane: William L. Lane, The Gospel According to Mark. William B. Eerdmans Pub. Co., 1974. (NICNT)

Levine: Amy-Jill Levine, Annotations on "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. Software version 2.6. Zondervan Corp, 1989-1999.

Lightfoot: John Lightfoot (1602-1675), A Commentary on the New Testament from the Talmud and Hebraica (1859 ed.), 4 Vols. Hendrickson Pub., 1989. Online.

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

Metzger: Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2nd ed. German Bible Society, 1994.

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

Morris: Leon Morris, The Gospel According to John. William B. Eerdmans Pub. Co., 1971. (New International Commentary on the New Testament)

Moseley: Ron Moseley, Yeshua: A Guide to the Real Yeshua 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.

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

Pryor: Dwight A. Pryor, Behold the Man: Discovering our Hebrew Lord, the Historical Jesus of Nazareth. Center for Judaic-Christian Studies, 2005.

Rashi: Rabbi Shlomo Yitzhaqi (1040-1105), Commentary on the Tanakh. Online. (French rabbi, rabbinical judge and commentator)

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

Skarsaune: Oskar Skarsaune, In the Shadow of the Temple: Jewish Influences on Early Christianity. InterVarsity Press, 2002.

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

TDSS: The Dead Sea Scrolls: A New Translation. Rev. ed. Trans. Michael Wise, Martin Abegg Jr. and Edward Cook. HarperOne, 2005.

Thayer: Joseph Henry Thayer, Greek–English Lexicon of the New Testament. Harper Brothers, 1889. Online.

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