Chapter 13 Blaine Robison, M.A.Published 18 March 2025
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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 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).
Part Three: The Mission of the Messiah (9:51−19:27) Chapter Summary Chapter Thirteen continues the teaching of Yeshua from the previous chapter and most of the content of this chapter is unique to Luke's narrative. Luke does not identify the location for this teaching, but he would have still been in Perea. Yeshua first provides an exhortation to repentance based on three illustrations, two of which are actual tragic events, while the third is a parable of a fig tree. Yeshua then goes to a synagogue where he teaches on the Sabbath. While there he shocks orthodox sensibilities by healing a woman who had been afflicted by Satan for eighteen years. The chief ruler of the synagogue becomes incensed but Yeshua rebukes the "hypocrites" there for insensitivity. After leaving the synagogue Yeshua tells two parables, first of mustard seed and then of leaven, both of which illustrate the small beginning but eventual growth of the Kingdom of God. Yeshua then begins his journey toward Jerusalem, and teaches in many villages while en route. Someone raises the question, "Are there few saved?" Yeshua responds to this question with a teaching on who will be included and who will be excluded in the future Kingdom. He is then informed by some Pharisees that Herod Antipas, ruler over Perea, purposes to kill him, but he prophesies his continued ministry until its completion in Jerusalem even as he laments its deplorable spiritual condition. The chapter closes with a prophecy of future redemption. Chapter Outline Call to Repent, 13:1-9 Healing on the Sabbath, 13:10-17 Parables of Kingdom Growth, 13:18-21 Teaching in Villages, 13:22-30 Journey to Jerusalem, 13:31-35 Winter (December), A.D. 29 Call to Repent, 13:1-9 1 Now some were present at the same time telling him about the Galileans whose blood Pilate had mixed with their sacrifices. 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. some: pl. of Grk. tis, indefinite pronoun, a certain one, some one, any one. This pronoun is often used to distinguish someone or something of consequence in contrast to others. were present: Grk. pareimi, impf., to be present, to be here. at: Grk. en, prep., with the root meaning of "within," generally marks position or association; among, at, in, on or with (DM 105). the same: 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, they, them, or (3) the same. The third meaning applies here. time: Grk. ho kairos, may refer to (1) an appropriate or set temporal segment of time; or (2) a period, definite or approximate, in which an event takes place; time, period. The second meaning applies here. The mention of "same time" connects the narrative of this chapter to the end of the previous chapter. telling: Grk. apaggellō, pl. pres. part., to report or announce, here meaning to relate as the result of first-hand experience, observation or other source of direct information; announce, declare, report, tell. him: Grk. autos; i.e. Yeshua. about: Grk. peri, prep. with an orientational aspect relating to being near or having to do with something; about, concerning. the Galileans: pl. of Grk. ho Galilaios, inhabitant of the Galil or Galilee; Galilean. "Galilean" refers to persons of Jewish descent living in Galilee. In the time of Yeshua Galilee was a Roman province north of Samaria and ruled by Herod Antipas. See the map here. whose: 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. blood: Grk. ho haima, the fluid that circulates in the principal vascular system of human beings and vertebrate animals, blood. The noun is here intended figuratively for bloodshed, that is, blood spilled in murderous action. Pilate: Grk. Pilatos, which transliterates Latin Pilatus. Pontius Pilate was the fifth governor of the Roman province Judaea from the time that Archelaus was deposed in A.D. 6. See the map here. Pilate ruled A.D. 26 to 36. His official title was Prefect (Latin Praefectus) and he was answerable to Emperor Tiberius. So far as criminal and political jurisdiction he possessed the power similar to a senatorial proconsul and imperial legate (Lane 549). The Roman prefect had four primary responsibilities: (1) collection of taxes; (2) supervision of large scale building projects; (3) administration of justice; and (4) commanding Roman auxiliary troops stationed in Judaea. Pilate despised the Jewish people and their religious sensitivities and was cruel in his treatment of Jews. Soon after being appointed in Judaea Pilate offended the Jews by arriving in Jerusalem with Roman troops bearing imperial standards with the image of Caesar (Ant. XVIII, 3:1; Wars II, 9:2-3). Philo also reported this incident (Embassy to Gaius, XXXVIII). Many Jews surrounded the palace in Caesarea for five days demanding removal of the standards. Pilate then summoned them to an arena, where the Roman soldiers drew their swords. But the Jews showed so little fear of death, that Pilate relented and removed the standards. Pilate is mentioned by the Roman historian Tacitus, but only in connection with the crucifixion of Yeshua (Annals XV.44). The end of Pilate's reign came about after he had slaughtered many Samaritans in a local religious gathering that he mistook for an uprising (Ant. XVIII, 4:1). Samaritan leaders complained to the President of Syria who sent Pilate to Rome to answer their accusations before the emperor. When he arrived there he found Tiberius dead and Caligula on the throne (A.D. 36). Eusebius adds that, soon afterward, "wearied with misfortunes," he killed himself (Church History, Book II, Chap. VII). An inscription with his name on it, the Pilate Stone, has been found in Caesarea, on the coast between Tel Aviv and Haifa. A summary biographical article on Pontius Pilate may be found here and here. had mixed: Grk. mignumi, aor., to mix, mingle or blend something with something else. with: Grk. meta, prep. denoting either (1) association or accompaniment, among, with; or (2) sequence, after, behind; here the former. their: pl. of Grk. autos. sacrifices: pl. of Grk. thusia, an offering devoted to God on His terms, always in reference to an animal victim presented for religious purposes (cf. Ex 34:15; Lev 8:31; Deut 12:27; Luke 2:24). The description of "blood mixed with sacrifices" suggests bloodshed committed against Galileans while attending a religious festival in Jerusalem. Josephus records two massacres of Jews during Passover by the Romans that occurred before the days of Pilate (Ant. XVII, 9:3; XX, 5:3). Ellis notes that the Galileans were prone to sedition against the Romans (Josephus, Life §17). Most commentators claim that there is no record of the bloodshed mentioned here in any other source. The turbulent character of the Galileans, and the severity of Roman governors, certainly make the incident more than credible. Some people in the crowd had witnessed this horrific incident for which Pilate was responsible. Such an outrage on Galileans may have been one of the causes of the enmity between Herod Antipas and Pilate (Luke 23:12). Josephus reports a relevant incident that should be considered. Pilate took money from the Temple treasury to build an aqueduct to bring water into Jerusalem with the origin of the stream about 25 miles away (Ant. XVIII, 3:2). While apparently tolerated by the Sadducean leadership, many thousands of Jews protested and demanded that Pilate cease the project. Pilate had soldiers with concealed knives infiltrate the unarmed multitude wearing ordinary clothes and at his signal they began attacking the protesters and killed a great number, including many innocent bystanders. The editor of The Works of Josephus translated by William Whiston (1737) offers the comment that the Jews killed on this occasion may very well be those Galilean Jews mentioned here in Luke's narrative (Note 540). Meyer concurs. The dating of the aqueduct project is not given in historical sources, but Bond argues that it must have occurred between 26 and 30 or 33, based on the chronology of Josephus (89). In fact, Josephus offers an interesting corroboration to Luke's narrative. Immediately after the anecdote of the massacre in Antiquities of the Jews the Jewish historian makes this incredible statement: "Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ." (Ant. XVIII, 3:3) The subject could have been raised with Yeshua because he was considered a Galilean (Matt 26:69; Luke 23:6-7). He had grown up in Nazareth and made Capernaum his ministry headquarters. The protest against Pilate's aqueduct project is not mentioned because there was a different issue for which the people were concerned. What does it say about the character of people who were killed while they were getting ready to offer atoning sacrifices? Were the victims like Korah and his family who were killed when they made an improper offering (Num 16:1-33)? Yeshua's answer in the next two verses addresses common religious belief. 2 And answering Yeshua said to them, "Do you suppose that these Galileans were sinners beyond all Galileans because they suffered these things? 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. answering: Grk. apokrinomai, aor. pass. part., to respond verbally to someone, whether to a question, request, exhortation, command, etc. Yeshua said: Grk. legō, aor., to make a statement or utterance, whether oral or in written form, here the former. The focus of the verb may be declarative, interrogative or imperative; answer, ask, declare, say, speak, tell. The subject of the verb is Yeshua even though his name is not used until verse 12. to them: pl. of Grk. autos, personal pronoun. See the previous verse. The pronoun alludes to the people mentioned in the previous verse recounting the story of Pilate's brutality. Do you suppose: Grk. dokeō, pres., 2p-pl. 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, expect. that: Grk. hoti, conj., versatile particle used primarily to introduce clauses that provide explanations, reasons, or content; for, that, because, since. these: pl. of Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative; this. Galileans: pl. of Grk. Galilaios. See the previous verse. were: Grk. ginomai, aor. mid., 3p-pl., which conveys the idea of becoming or coming into existence. sinners: pl. of Grk. hamartōlos, one who fails to meet religious or legal standards; sinful, sinner; also an outsider relative to the "in-group." Among Pharisees the "sinner" label had a much broader application than its use in the Tanakh. Any repetitive behavior that violated traditions they valued could warrant the label. Yeshua poses the question in the context of a common assumption that bad things happen to people because of bad conduct (cf. John 9:1-2). beyond: Grk. para, prep. that generally conveys association; beside, alongside of, from, with. Here the preposition is used figuratively to conveys a contrast in condition; above or beyond, equivalent to "more than" (Thayer). all: pl. of Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. Galileans: pl. of Grk. Galilaios. because: Grk. hoti. Here the conjunction indicates causality with an inferential aspect. they suffered: Grk. paschō, perf., 3p-pl., to experience strong emotion, often with a negative connotation in association with bad circumstances or various afflictions. these things: n. pl. of Grk. houtos, used to refer to the bloodshed mentioned in the previous verse. 3 I say to you, no, but if you do not repent, you will all likewise perish. Reference: Psalm 7:12. I say: Grk. legō, pres. See the previous verse. to you: Grk. humeis, pl. second person pronoun. no: Grk. ouchi, a negative particle and a strengthened form of ou; not, not at all, definitely not. The effect of the negative particle is to dismiss something as non-factual (HELPS). Yeshua answers his own question. No, you shouldn't suppose that the murdered Galileans were worse than other sinners. but: Grk. alla, conj., adversative particle used adverbially to convey a contrast or different viewpoint for consideration; but, on the other hand. 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. you do not: Grk. mē, adv., a particle of qualified negation, ruling out any implications that could be involved with what should (could, would) apply; no, not (HELPS). It differs from the other standard negative particle, oú, in that oú is objective, dealing only with facts, while mē is subjective, involving will and thought (DM 265). repent: Grk. metanoeō, pres. subj., 2p-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 is not simply regret or being sorry for past behavior. Rather repentance is action taken to remedy the past by getting right with God. Thus, in Scripture genuine repentance consists of four 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 commandments (Luke 3:8). If any of these elements is missing repentance is not considered genuine, but deceitful. 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) you will all: pl. of Grk. pas, adj. See the previous verse. likewise: Grk. homoiōs, adv., likewise, in similar manner, similarly. perish: Grk. apollumi, fut. mid., 2p-pl., to destroy fully, here loss of existence. The warning of divine judgment could imply either a temporal or eternal punishment, or both. In this exhortation Yeshua takes up the mantle of Yochanan the Immerser. His voice may have been silenced but God's message to Israel did not change. David warns in Psalm 7:12 that if a man does not repent of his wrongdoing God has a sword ready to strike. Yeshua's warning directly contradicts and rebukes the liberal theology that since God loves everyone then He condones all lifestyle choices and guarantees a universal right to heaven. Scripture is abundantly clear that certain behaviors violate God's will and refusal to repent of sinful conduct will result in eternal punishment (cf. 1Cor 5:11-13; 6:9-10; Gal 5:19-21; Eph 5:5; Rev 21:8; 22:15). 4 Or those eighteen on whom the tower in Siloam fell and killed them, do you think that they were offenders beyond all the people dwelling in Jerusalem? Or: Grk. ē, conj. used to denote an alternative ("or") or a comparison ("than"), here the former. those: pl. of Grk. ekeinos, demonstrative pronoun typically used to refer to a noun (person or thing) immediately preceding in the Greek text; that, that one there. eighteen: Grk. ho deka-oktō, adj., lit. "ten and eight," each a primary number. on: Grk. epi, prep. with the root meaning of "upon" is used primarily as a marker of position or location; 'in, on, upon, over.' whom: 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. The masculine form of the two pronouns suggests the phrase refers to men. the tower: Grk. ho purgos, tower or fortified structure, used for various purposes such as defense, observation, or storage. in: Grk. en, rep., with the root meaning of "within," generally marks position; among, at, in, on or with (DM 105). Siloam: Grk. Silōam, a spring and pool of water within the walls, in the southeast corner of Jerusalem. fell: Grk. piptō, aor., to drop from a relatively high position to a lower position. No fault is attributed for the collapse. and: Grk. kai, conj. killed: Grk. apokteinō, aor., put an end by force the existence of someone, kill. them: pl. of Grk. autos, personal pronoun. Yeshua again refers to a tragic incident that is not recorded elsewhere, but was apparently well-known to the crowd. Gill suggests the men at the pool were engaged in a purification rite, but other commentators suggest these men were workers involved in construction of the tower (Ellicott, Exell, Lumby). Edersheim suggests the tower collapse may have occurred in connection with the aqueduct project mentioned above (628). Good Jews would probably think that the fall of the tower, which had buried in its ruins these eighteen men, who were perhaps engaged in the building of that cursed structure, was a just judgment of God! For Pilate had used for it the sacred money which had been devoted to Temple-purposes (the Qorban; Wars II, 9:4). do you think: Grk. dokeō, pres., 2p-pl., 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, expect. that: Grk. hoti, conj. they: pl. of Grk. autos. were: Grk. ginomai, aor. mid., 3p-pl. See verse 2 above. offenders: pl. of Grk. opheiletēs, one who is indebted, used here figuratively to mean one who owes God penalty or of whom God can demand punishment as something due. beyond: Grk. para, prep. See verse 2 above. all: pl. of Grk. pas, adj. See verse 2 above. the people: pl. of Grk. ho anthrōpos, human being, man or mankind. The masculine noun probably has a general application here in reference to residents. dwelling: Grk. katoikeō, pres. part., to make a specific locale or area of residence, thus to dwell, reside or live in. in: Grk. en, prep. 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 and city layout here. Although disputed by some Christian commentators Jerusalem is reputed in Jewish circles to have been built on seven hills (cf. Ps 125:1-2). Rev. James Neil, formerly incumbent of Christ Church in Jerusalem (1871-1874), from his own observations enumerated on a map the seven hills on which the city was built as Mount Zion, Mount Ophel, Mount Moriah, Mount Bezetha, Mount Acra, Mount Gareb, and Mount Goath (289). Jerusalem is the city God favors above all other cities and the focus of his covenantal faithfulness (Ps 135:21; 147:2; Ezek 5:5; Zech 2:8). Jerusalem was the center of Jewish worship (Deut 16:16; Luke 2:41; John 4:20; Acts 8:27; 24:11), but it figured prominently in Messianic expectation (Isa 59:20; 62:11; Zech 9:9). Jerusalem is the "city of the great king" (Matt 5:35). It was the city in which the Messiah would bring redemption (Luke 9:51). It was also the city from which the message of God's salvation would go forth (Isa 2:3; 40:9; 41:27; Mic 4:2; Luke 24:47). In the millennial kingdom Jerusalem will be the capital and center of the Messiah's government (Zech 14:16; Rev 20:9). 5 I say to you, no, but if you do not repent, you will all likewise perish." Reference: Psalm 7:12. The Greek syntax repeats verse 3 almost verbatim. I say: Grk. legō, pres. See verse 2 above. to you: Grk. humeis, pl. second person pronoun. no: Grk. ouchi, a negative particle. but: Grk. alla, conj. if: Grk. ean, conj. you do not: Grk. mē, adv. repent: Grk. metanoeō, pres. subj., 2p-pl. you will all: pl. of Grk. pas, adj. likewise: Grk. hōsautōs, adv., in like manner, similarly, likewise. This term is the only change in syntax from verse 3. perish: Grk. apollumi, fut. mid., 2p-pl. Again Yeshua challenges a common belief that bad things happen to bad people. He reminds the people that they are all sinners, and that all sinners are debtors to Divine justice (Luke 12:58-59). 6 Then he was telling this parable: "A certain man had a fig tree having planted it in his vineyard; and he came seeking fruit on it and found none. Then: Grk. de, conj. he was telling: Grk. legō, impf. See verse 2 above. this: Grk. houtos, demonstrative pronoun. parable: Grk. parabolē, a brief and instructive saying or story full of substance or meaning, involving some likeness or comparison to encourage a new perspective, sometimes with admonitory force; illustration, parable, or proverb. A certain man: Grk. tis, masc. indefinite pronoun. See verse 1 above. had: Grk. echō, impf., to have, hold or possess with a wide range of application. a fig tree: Grk. sukē (for Heb. teenah), a tree that produces figs or the fruit of that tree. The fig tree grows plentifully in Israel as a wild and cultivated tree. The fig tree bears bountiful figs, ripening principally in the month of August. The fig tree was one of the blessings promised to Israel in the Land (Deut 8:8) and thus became important to Israelite agriculture. The wood of the fig tree was the primary source of kindling used for the fire on the Temple altar (Tamid 2:1; Yoma 24b). Figs were eaten fresh (2Kgs 18:31), pressed into cakes (2Sam 25:18), and used as a poultice (Isa 38:21). However, in prophecies of judgment on Israel the loss of the fig crop is included in the list of devastations that would come on the land (Jer 8:13; 29:17; Hos 2:12; 9:16; Joel 1:7). having planted it: Grk. phuteuō, perf. mid. part., to plant in the context of sowing seeds or establishing plants in the ground. The perfect tense denotes action completed in the past and the middle voice stresses that the "certain man" planted the tree. The translation of most all versions fail to make the direct connection to the man. The first one to plant in Scripture was God himself on the third day of creation (Gen 1:11-12). in: Grk. en, prep. his: Grk. autos, personal pronoun. vineyard: Grk. ampelōn refers to a plantation of grapevines, especially one producing grapes for winemaking. In the LXX ampelōn renders kerem, a grape vineyard (e.g., Deut 23:24; 24:21). The first mention of a vineyard in Scripture is one planted by Noah (Gen 9:20). In the list of blessings God promised Israel a land of fruitful vineyards (Deut 6:11; 7:13; 33:28). God also provided a number of instructions to Israel for managing their vineyards (Ex 22:5; 23:11; Lev 19:10; 25:3-4; Deut 22:9; 23:24; 24:21). The ultimate production of the vineyard in wine was an important commodity in Israelite culture (Deut 11:14), not only for personal consumption but also for use in religious festivals (Ex 29:40; Num 15:5; Deut 16:13). The vineyard occurs in Scripture as symbolic of Israel (Isa 5:1-7; cf. Mark 12:1-11). and: Grk. kai, conj. he came: Grk. erchomai, aor., '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; here the former. seeking: Grk. zēteō, pres. part., may mean (1) be on the search for in order to find someone or something one has difficulty in locating; (2) search for ways to satisfy an interest; (3) have an interest in; or (4) press for. The first meaning applies here. fruit: Grk. karpos generally means the edible product of a plant grown for agricultural purposes. on: Grk. en. it: Grk. autos. and: Grk. kai. found: Grk. heuriskō, aor., to discover or find something, especially after searching. none: Grk. ou, adv., a particle used in an unqualified denial or negation. Commentators typically regard the parabolic use of the fig tree, which also occurs during the Triumphal Entry (Matt 21:19-21; Mark 11:13, 20-21) and in the Olivet Discourse (Matt 24:32; Mark 13:28; Luke 21:29), as symbolic of the Jewish nation. This unfortunate interpretation provides the basis for the false Christian doctrine of replacement theology. However, Yeshua NEVER interprets the fig tree as the nation of Israel. The first symbolic use of the fig tree in Scripture is in Judges 9:10-11 where it represents ruling authority. In Micah 7:1 the fig tree is symbolic of the righteous character God expects in His people. However, the prophecy of Micah 7:3 depicts the corruption of princes and judges, so the fig tree represents the Israelite leaders, not the nation. In the parable here the fig tree and the vineyard would not both be symbolic of Israel. Rather the fig tree represents the corrupt ruling council of chief priests and elders who failed to produce the fruit of righteousness (cf. Jer 12:10). Their rejection of the Messiah will have catastrophic consequences for the Jewish nation. 7 And he said to the vineyard-keeper, 'Look, from these three years I am coming seeking fruit on this fig tree and not finding any. Remove it! Why does it even waste the soil?' And: Grk. de, conj. he said: Grk. legō, aor. See verse 2 above. to: Grk. pros, prep., lit. "near or facing" (DM 110), to, towards, with. Here the preposition denotes speaking face to face. the vineyard-keeper: Grk. ho ampelourgos, a person who tends to a vineyard, responsible for the care, pruning, and harvesting of grapevines. The noun occurs only here in the Besekh. Look: Grk. idou, aor. imp., demonstrative interjection that arouses the attention of hearers or readers; (you) see, look, behold (BAG). In the LXX idou often serves to enliven divine monologues and narratives, particularly to invite closer consideration of something (e.g. Gen 1:29). Luke uses the Hebraistic interjection 36 times in this book and here the vineyard owner alerts the vineyard-keeper to a situation of concern. from: Grk. apo, prep. used generally as a marker of either separation or origin, here the latter. these: pl. of Grk. hos, relative pronoun. three: Grk. treis, adj., the number three, used here for counting. years: pl. of Grk. etos, a time period of twelve months or one year. I am coming: Grk. erchomai, pres. mid. See the previous verse. The present tense stresses the continual attention given by the owner to the vineyard. Nothing is hidden from the vineyard owner. seeking: Grk. zēteō, pres. part. See the previous verse. fruit: Grk. karpos; i.e. figs. See the previous verse. on: Grk. en, prep. this: Grk. houtos, demonstrative pronoun. The pronoun stresses the singular focus of the owner. fig tree: Grk. sukē. See the previous verse. Plummer notes that a fig tree is said to attain maturity in three years, and a tree that remained fruitless for so long would not be likely to bear afterwards. Commentators are reluctant to apply the three years to Yeshua's ministry, which had begun in the Autumn of A.D. 26. The tree (Israel's body of leaders) had been fruitless long before that date. However, the time of seeking could be associated with the proclamation of repentance beginning with Yochanan the Immerser and continued by Yeshua, which demanded a penitential response from leaders (Matt 3:7-10; 4:17; Luke 3:7-9; 5:30-32). and: Grk. kai, conj. not: Grk. ou, adv. finding any: Grk. heuriskō, pres. See the previous verse. While the people of Israel enthusiastically responded to the call to repentance, Israel's leaders steadfastly refused to amend their ways and did nothing when Yochanan was murdered. Then they conspired to oppose and destroy Yeshua. Remove: Grk. ekkoptō, aor. imp., eliminate by cutting; cut off, do away with, remove. it: Grk. autos, personal pronoun. The verbal phrase stresses that the tree is to be eliminated, not the vineyard. Indeed the persistence of the Jewish people through the centuries in spite of Satan's efforts to expunge their existence is a testimony of God's enduring covenantal faithfulness. Why: Grk. hinati, interrogative particle, why, for what reason. does it even: Grk. kai. waste: Grk. katargeō, pres., cause to become ineffective or unproductive. the soil: Grk. ho gē can mean (1) the earth in contrast to the heavens; (2) a portion or region of the earth; land, country, region; (3) land as contrasted with the sea; or (4) the ground or soil as the place of agriculture. The fourth meaning is intended here. The Amplified Version interprets the intent of the verbal phrase as "depleting the soil and blocking the sunlight." In other words, the presence of the unproductive tree was not good for the vineyard. 8 And answering he said to him, 'Sir, leave it also this year, until of which I would dig around it and put in manure; And: Grk. de, conj. answering: Grk. apokrinomai, aor. part. See verse 2 above. he said: Grk. legō. pres. See verse 2 above. The one speaking is the vineyard-keeper. to him: Grk. autos, personal pronoun; i.e., the vineyard owner. Sir: Grk. kurios, voc., may mean either (1) one in control through possession,' and therefore owner or master; or (2) one esteemed for authority or high status, thus lord or master. The second meaning applies here and given the form of direct address rendered as "sir." The vineyard-keeper then proposes a three-part plan to remedy the situation. leave: Grk. aphiēmi, aor. imp., to release or send away, here meaning to leave alone. The imperative mood stresses entreaty here rather than command. it: Grk. autos, personal pronoun; i.e., the fig tree. In other words no extraordinary effort need be taken. also: Grk. kai, conj. this: Grk. houtos, demonstrative pronoun. year: Grk. etos. See the previous verse. The first step in the plan is to take no action to remove the tree for at least a year. until: Grk. heōs, adv. denoting a limit, here with a temporal meaning in reference to time or calendar; until. of which: Grk. hotou, the genitive form of hostis, relative pronoun, used as a generalizing reference to the subject of a verb or a preceding entity; of whom, of which. The first step would give time to accomplish the next two parts of the plan. The vineyard-keeper is willing to put in extra effort to promote development of fruit on the fig tree. The gardener whose life is in the soil and loves growing things does not want to see the tree destroyed without doing everything possible to save it. I would dig: Grk. skaptō, aor. subj., to dig or excavate in the ground, used here of aerating the soil or "breaking up fallow ground" (cf. Jer 4:3; Hos 10:12). The proposed second action implies the soil around the tree is compacted, thereby preventing photosynthesis and respiration. The compacted soil would represent the hardness of hearts of Judean leaders (cf. Mark 3:5; 10:5). around: Grk. peri, prep. it: Grk. autos. and: Grk. kai. put in: Grk. ballō, aor. subj., cause movement toward a position, which may be used of a vigorous action (e.g. "cast, throw or hurl") or of a more subdued action (e.g. "put, place, lay or bring"). The second usage applies here. manure: Grk. kopria, animal excrement, used as a fertilizer; dung, manure. This term is found only in Luke (also 14:35) and alludes to the ancient practice of laying dung in gardens to moisten the earth (Lightfoot). In the third action the vineyard-keeper offers to do extra work to revitalize the soil and thereby promote healthy growth. Here the manure represents speaking the truth to the hard-hearted leaders about their spiritual condition (cf. Zech 8:16; John 8:44-47). 9 perhaps it may produce fruit for the future; but if otherwise, you will remove it.'" perhaps: Grk. kan, conj., a contingency particle setting the stage for consideration of a hypothetical possibility; and if, even if, though. Mounce includes "perhaps," which is found in a few versions (AMPC, CSB, NCB). indeed: Grk. mén, conj., a particle of affirmation; indeed, verily, truly. it may produce: Grk. poieō, aor. subj., 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 first meaning applies here. The subjunctive mood stresses potential or possibility. fruit: Grk. karpos. See verse 6 above. for: Grk. eis, prep. that focuses on entrance, frequently in relation to a direction toward a goal or place and consequent arrival; for, into, to, unto. the future: Grk. ho mellō, pres. part., a future oriented verb with a pending aspect, being in the offing, be about to, be going to. Many versions translate the participle as an expletive, such as "well and good" or "fine." The use of this verb in the Besekh typically reflects a Jewish understanding of God's sovereignty and thus describes future events, divine intentions, or actions that are certain to occur according to God's plan (cf. Jas 4:13-15). The vineyard-keeper offers no guarantees the plan will be successful. Such is the reality of proclaiming the good news. Some will accept the offer of gracious salvation and repent, but most will reject it (see verse 23 below). but: Grk. de, conj. if: Grk. ei, conj., a contingency marker that introduces a current real condition, or an assumption for the sake of argument; here the former; if, whether, though. otherwise: Grk. mēge, negative particle, not so, otherwise. The phrase "but if otherwise" refers to a condition of not producing fruit. you will remove: Grk. ekkoptō, fut., 2p-sing. See verse 7 above. The future tense may be used for a predictive purpose or with an imperative sense, probably the former here. The subject of the verb is the vineyard owner. it: Grk. autos. The timing of the removal is left indefinite. Of interest is that Yeshua leaves the audience to draw a conclusion rather than stating it. Interpreting the parable as describing the relationship between Yeshua and the Jewish leaders does not imply that the final instruction intends immediate destruction. In biblical history judgment was often delayed to allow time for sinners to reconsider or time for God to provide for His faithful people. Consider that in Noah's time God allowed 120 years to pass from the time judgment was pronounced to when it was accomplished (Gen 6:3; 7:6). The prophet Jonah prophesied the destruction of Nineveh, but God had mercy (Jon 4:11) and the judgment was not carried out until 70 years later (cf. Nah 3:7; Zeph 2:13). Isaiah prophesied the judgment on and exile of Judah to Babylon (2Kgs 20:17-18), but it was not carried out until 100 years later (2Kgs 24:1-5). The parable emphasizes that God is not willing that any should perish, so He provides time for people to repent and so be saved (2Pet 3:9). However the unrepentant leaders were eventually removed forty years later. In the first revolt against Rome (A.D. 66-70) the Jewish Zealots took control of the city, occupied the temple area and allowed persons who had committed crimes to roam about freely in the Holy of Holies. The Zealots even carried out the farce of casting lots to replace the High Priest and selected one named Phannias who was totally unqualified for the office (Josephus, Wars IV, 3:7-10). In the end the Sadducean leaders were all killed when Jerusalem was destroyed by the Roman army in A.D. 70 and the Sadducee party ceased to exist. Healing on the Sabbath, 13:10-17 10 Now he was teaching in one of the synagogues on the Sabbath. Now: Grk. de, conj. he was: Grk. eimi, impf., 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. teaching: Grk. didaskō, pres. part., to teach or instruct in order to impart knowledge. In contrast with Greek education Jewish teaching since the time of Moses has been more concerned with communicating God's ethical demands than imparting information. Yeshua's teaching also focused on his Messianic role (Luke 4:16-21) and the kingdom of God (Luke 4:43). in: Grk. en, prep. one: Grk. heis, adj., the number one. of the synagogues: pl. of Grk. ho sunagōgē, a gathering-place or place of assembly and in the Besekh generally refers to the place at which Jews gathered for worship and learning as well as the congregation that met there. The origin of the Jewish synagogue is not known for certain, but scholars generally date its beginning during the Babylonian exile (NIBD 1019). Pious Jews, far from their native land, without the ministry of the temple, no doubt felt the necessity to gather on the Sabbath in order to listen to the word of God and engage in prayer (cf. Ps 137; Jer 29:7; Ezek 14:1; 20:1). By the first century, synagogues emerged as the central institution of Jewish life as a place where study, worship, celebration, and various other kinds of meetings took place. There were many synagogues throughout the land of Israel, but the location of this particular synagogue is not mentioned. on: Grk. en. the Sabbath: pl. of Grk. ho sabbaton, sabbath, generally a reference to the seventh day of the week. The noun transliterates Heb. shabbath (first in Ex 16:23). In the Ten Commandments the instruction to rest is set in contrast to the work that provides one's livelihood (Ex 20:8; Deut 5:12). For the biblical background regarding Sabbath observance see my web article Remember the Sabbath. Yeshua was a traditional Jew so Sabbath observance was very important. The plurality of the noun is noteworthy, but virtually all versions render it as singular. One version has "Sabbath days" (NMB). In Hebrew the plural form can denote a series (Lev 23:15), so Luke could be stressing Yeshua's habit of weekly teaching in synagogues. Hebrew also uses the grammatical plural form in ways other than simply to indicate plurality: (1) denote an idea composed of parts; (2) abstract qualities or conditions; or (3) eminence or importance (Ross 88). In this context the plural form probably denotes that this Sabbath was particularly important because of what happens in the following verses. This is the last mention in the apostolic narratives of Yeshua teaching in a synagogue. 11 And, behold, a woman having a spirit of infirmity for eighteen years. And she was bent double, and not able to straighten up to erect posture. And: Grk. kai, conj. behold: Grk. idou, aor. imp. See verse 7 above. The interjection highlights what Yeshua saw. a woman: Grk. gunē, an adult female person, without respect to age, marital or social status except as defined in the context. The woman is presumptively Jewish and is only mentioned here in the apostolic narratives. having: Grk. echō, pres. part. See verse 6 above. a spirit: Grk. pneuma, wind, breath or spirit, which is used in the Besekh for the human spirit, supra-natural beings, and the Holy Spirit. The noun is used here of a supra-natural being, synonymous with the "unclean spirit" previously mentioned in Luke 11:24. of infirmity: Grk. astheneia may mean (1) a condition of debilitating, sickness, disease, disability; or (2) incapacity for functioning effectively because of some limitation or vulnerability, weakness, deficiency. The first meaning is intended here and refers to a disability. The clause "having a spirit of infirmity" does not mean the woman was possessed by the spirit as the following narrative makes clear. Rather, the infirmity was caused by a spirit (see verse 16). for eighteen: Grk. ho dekaoktō, adj. See verse 4 above. years: pl. of Grk. etos. See verse 7 above. Barnes notes that the mention of time indicates the disability was not feigned and there was no hope of a medical remedy. Even though she was afflicted she maintained regular attendance to the means of grace. This woman demonstrated strength of character in coming to the place where she could receive blessing from the reading of Scripture and consolation from her friends. She may have like Naomi attributed her misfortune to God (Ruth 1:13), but she nevertheless maintained her loyal obedience to God's covenantal expectations. Luke offers no explanation of how the woman came to be afflicted by a hostile spirit, but such omission is common to all the stories of demonic oppression and possession. Yeshua may have inquired about her from someone in the service upon seeing her. In these stories the individual is never blamed for being afflicted by/with a demon. They were victims, not offenders. There is NO evidence that the demonic oppression resulted from personal misconduct (Geldenhuys 375). Demons apparently take delight in singling out people to attack, but the fact of such a lengthy affliction imposed on a defenseless woman illustrates the wicked cruelty of her oppressor. And: Grk. kai. she was: Grk. eimi, impf. See the previous verse. bent double: Grk. sugkuptō (from sun, "with," and kuptō, "to bend"), pres. part., be bent over, used of an abnormal spinal condition. The verb occurs only here in the Besekh. and: Grk. kai. not: Grk. mē, adv. able: Grk. dunamai, pres. mid. part., the quality or state of being capable. to straighten up: Grk. anakuptō, aor. inf., to lift oneself up physically; stand erect, straighten oneself. to: Grk. eis, prep. erect posture: Grk. ho pantelēs, adj., to a degree that is totally satisfactory; fully, complete, entire, perfect. The adjective is used here to denote one's full height when standing erect. 12 Then having seen her Yeshua called her over and said to her, "Woman, you are freed from your infirmity." Then: Grk. de, conj. having seen: Grk. horaō, aor. part., to perceive physically with the eye, or in a fig. sense to experience something or to have extraordinary mental or inward perception. Both meanings have application here. her: fem. of Grk. autos, personal pronoun. The phrase "having seen her" denotes a deeply personal awareness of the woman's condition and life of suffering. Yeshua: Grk. ho Iēsous, a transliteration of the Hebrew name Yeshua ("Jesus" in Christian Bibles). The presence of the definite article would signify "the one called." Yeshua means "YHVH [the LORD] is salvation" (BDB 221). 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? called her over: Grk. prosphōneō, aor., may mean (1) call out with a message, address; or (2) call to oneself, call for, summon. The second meaning applies here. The woman apparently heard Yeshua and responded. and: Grk. kai, conj. said: Grk. legō, aor. See verse 2 above. to her: fem. of Grk. autos. Woman: Grk. gunē, voc. See the previous verse. Addressing the woman in this manner is not as cold or rude as it sounds in English. Rather, "Woman" in Jewish culture was treated as title of respect, because "Woman" (Heb. ishshah) is the name Adam gave the female that God had created from his own body (Gen 2:23). The NLT captures this sense with "Dear Woman." you are freed from: Grk. apoluō, perf. pass., to set free or release, here meaning freedom from demonic influence. The perfect tense, which denotes completed action in past time, may denote a previous divine decree that is now accomplished by Yeshua coming to the woman's synagogue. your: Grk. su, second person pronoun. infirmity: Grk. astheneia. See the previous verse. The woman had not asked for healing as often occurred, but her healing begins with a bold public announcement. Yeshua's first action is in the unseen realm of the spirit's power and by the word of the Creator the hold the spirit has over the woman is broken. 13 And he laid hands on her; and immediately she was made upright and began glorifying God. And: Grk. kai, conj. he laid: Grk. epitithēmi, aor., may mean (1) to put or place something on or transfer to; or (2) to engage in violent treatment against; attack, assault. The first meaning applies here. hands: pl. of Grk. ho cheir, the anatomical limb of the hand. on her: fem. of Grk. autos, personal pronoun. Having broken the spirit's control Yeshua now completes the physical restoration of the woman's body. Yeshua healed many people by touching them with his hands (Mark 6:5; 8:23, 25; Luke 4:40; 14:4). Laying on of hands, as well as anointing with oil, was a common method of healing (Mark 5:23; Jas 5:14-15). and: Grk. kai. immediately: Grk. parachrēma, adv., at once, instantly, immediately, on the spot. she was made upright: Grk. anorthoō, aor. pass., a medical term meaning to straighten, to put into natural position abnormal or dislocated parts of the body (Rienecker). Luke as a physician offers a simple but dramatic description of the woman's healing. Creation power shot through the woman's blood vessels, bones, muscles and tendons and redirected their function to straighten her body without pain. This was no ordinary providential kind of miracle, but a miracle on the order of Yeshua's healing the man blind from birth (John 9:7) and raising Lazarus from the dead (John 11:43-44). and: Grk. kai. began glorifying: Grk. doxazō, impf., enhance esteem or reputation through word of praise or action to honor. The verb properly means to ascribe weight by recognizing real substance and truth (HELPS). The imperfect tense is inceptive. 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). Theos is not a philosophical construct for monotheism, the belief in one deity. God is a Person and the only God in existence is the God of Israel (Isa 44:6; 45:5-6; 46:9). The woman knew that her healing came directly from God and she joyfully shouted her praise. 14 Now responding the synagogue president, being indignant because Yeshua had healed on the Sabbath, was saying to the crowd that, "There are six days in which it is necessary to work; therefore come and be healed in them, and not on the day of the Sabbath." Reference: Exodus 20:9-10; Deuteronomy 5:12-15. Now: Grk. de, conj. responding: Grk. apokrinomai, aor. pass. part. See verse 2 above. the synagogue president: Grk. archisunagōgos, which refers to the chief elder or president presiding over a local synagogue (HELPS). The mention of the title alludes to the leadership organization of the synagogue consisting of seven elders or rulers: the nasi (President) with two assistants, chazan (pulpit minister), and three parnasin (receivers of alms) (Moseley 9). being indignant: Grk. aganakteō, pres. part., to be upset about something that violates one's sense of propriety, to be vexed or annoyed. The verb may indicate either an inward condition of being upset or outward expression of verbal indignation, here the latter. because: Grk. hoti, conj. See verse 2 above. The conjunction introduces a causality statement for the elder's response. Yeshua: Grk. ho Iēsous. See verse 12 above. had healed: Grk. therapeuō, aor., 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. on the Sabbath: Grk. ho sabbaton. See verse 10 above. was saying: Grk. legō, impf. See verse 2 above. to the crowd: Grk. ho ochlos, an aggregate of people or an assembled company of people; crowd, multitude, great number. The noun refers to those attending the synagogue service. that: Grk. hoti. The conjunction is used here to introduce the following quotation, but most versions don't translate it. Note that the elder does not directly rebuke Yeshua, but reminds the audience of the standard of orthodox piety. There are: Grk. eimi, pres., 3p-pl. See verse 10 above. The elder proceeds to quote from the fourth commandment of the Ten given to Israel (Ex 20:9-10; Deut 5:12-15). six: Grk. hex, the number six, a primary numeral. days: pl. of Grk. hēmera, day, here referring to period of sunrise to sunset, but there is also an element of appointment since the elder refers to requirement of the Torah commandment. in: Grk. en, prep. which: pl. of Grk. hos, relative pronoun. it is necessary: Grk. dei, pres., impersonal verb from deō ('lack, stand in need of') and thus conveys the idea of something that's necessary, something that must or needs to happen. to work: Grk. ergazomai, pres. mid. inf., to work, be at work, do, carry out, either with the focus on effort itself in the course of activity or the result of effort. therefore: Grk. oun, conj. used to denote that what it introduces is the result of or an inference from what precedes, "so, therefore, consequently, accordingly, then." come: Grk. erchomai, pres. mid. part. See verse 6 above. It was common practice in non-biblical Jewish writings to use the participle as an imperative (Davies 130f). The elder asserts his authority over the congregation to provide instruction. and be healed: Grk. therapeuō, pres. mid. imp. in: Grk. en. them: pl. of Grk. autos, personal pronoun. See verse 1 above. and: Grk. kai, conj. not: Grk. mē, adv. on the day: Grk. ho hēmera. of the Sabbath: Grk. ho sabbaton. The issue being considered by the synagogue elder was not over whether it was permitted to heal someone, but whether it could be done on a Sabbath day. According to the Mishnah thirty-nine categories of work are prohibited on the Sabbath (Shab. 7:2). The practice of medicine was prohibited on the Sabbath, except in life-saving. According to the Pharisee rules saving a life supersedes all Torah requirements for the Sabbath (Yoma 85a). However, the elder would argue that healing the woman's spinal condition was not life-saving in the physical sense. This controversy was not new. The previous year in a Galilee synagogue Yeshua had healed on the Sabbath and rebuked legalistic critics with the question, "I ask you, whether it is permitted on the Sabbath to do good or to do harm, to save a life or to destroy?" (Luke 6:9). Yeshua viewed the Sabbath as an opportunity to do good to the bodies and souls of people. Why make the Sabbath about a list of legalistic prohibitions? 15 But the Lord answered him and said, "Hypocrites, does not each of you on the Sabbath untie his ox or donkey from the stall and having led it away give it water? Reference: Matthew 12:11-12. But: Grk. de, conj. the Lord: Grk. ho kurios. See verse 8 above. Luke frequently uses the title where the other Synoptic Narratives have the name Yeshua. Luke likely employed the title here to emphasize Yeshua's authority for the following pronouncement. answered: Grk. apokrinomai, aor. pass. See verse 2 above. him: Grk. autos, personal pronoun. Yeshua now speaks directly to the synagogue president. and: Grk. kai, conj. said: Grk. legō, aor. See verse 2 above. Hypocrites: pl. of Grk. hupokritēs, voc., one who claims to be what one is not; play actor, pretender, particularly in a moral or religious sense. Yeshua directly addresses those who would agree with the synagogue president. He first used the term "hypocrite" in the Sermon on the Mount in describing the actions of certain Pharisees (Matt 6:2, 5, 16; 7:5), although the people addressed here need not be actual members of the Pharisee party. Nevertheless the Pharisees had strong influence in determining standards of conduct for Jewish life. Use of the pejorative term implies a double standard being applied. does not: Grk. ou, adv. each: Grk. hekastos, adj. in reference to an individual person or thing; each, every, every one. of you: Grk. humeis, pl. second person pronoun; used in reference to the "hypocrites." on the Sabbath: Grk. ho Sabbaton. See verse 10 above. untie: Grk. luō, pres., to loose, release or untie. his: Grk. autos. ox: Grk. ho bous, head of beef cattle whether ox, bull or heifer. or: Grk. ē, conj. donkey: Grk. ho onos, ass or donkey. from: Grk. apo, prep. See verse 7 above. the stall: Grk. ho phatnē, a structured area with provision for domestic animals. Here the term focuses on an enclosed space to provide shelter and safety. and: Grk. kai. having led it away: Grk. apagō, aor. part., to lead out, lead away, take away, especially with a destination in mind. give it water: Grk. potizō, pres., to furnish liquid for drinking, to give a drink. Domestic animals still require care on the Sabbath, so tending to their needs was acceptable and not a violation of the fourth commandment. However, Plummer notes that strict rules prohibited carrying water in a container to an animal, so the solution was to lead the animal to a place with water. 16 And this woman, being a daughter of Abraham, whom Satan has bound, look, for eighteen years, ought not she have been released from this bond on the day of the Sabbath?" And: Grk. de, conj. this woman: fem. of Grk. houtos, demonstrative pronoun, lit. "this one." being: Grk. eimi, pres. part. See verse 10 above. a daughter: Grk. thugatēr, a female offspring, a daughter. In the LXX thugatēr translates Heb. baht, "daughter," first in Genesis 5:4. of Abraham: Grk. Abraam, a transliteration of Heb. Avraham (SH-85), a personal name. The preeminent Hebrew patriarch, he was the son of Terah, a descendant of Noah's son, Shem (Gen 11:27). He grew up in Ur of the Chaldees, a prominent city of Shinar, later known as Babylonia. His birth name was Abram ("father is exalted"), but God later changed his name to Abraham ("father of a multitude") (Gen 17:5). Abraham's inspirational story spans a significant portion of Genesis, Chapters 12 to 25. He was a prophet, a priest, an intercessor, a teacher and a peacemaker. Abraham was a godly and righteous man (Gen 26:5). His life and example testify of God's sovereign care and faithfulness. Abraham died at the age of 175 and was buried with his wife Sarah in the cave of Machpelah in Ephron by his sons Isaac and Ishmael (Gen 25:7-10). For more information on the great patriarch see my article The Story of Abraham. Calling this woman a "daughter of Abraham" was not simply a reference to her genetic heritage, since all Israelites descended from the patriarch (Gen 25:19; 26:3; 1Chr 29:18; Isa 51:1-2). Like the Hebrew baht, the term denotes character (cf. 1Sam 1:16; Eccl 12:4; Mic 4:14; Mal 2:11; cf. 2Cor 6:18). The reference is a high compliment declaring that just like Abraham she trusted in God and lived faithfully by God's commandments (cf. Gen 15:6; 26:5; Gal 3:7, 29). The compliment also preempts any accusation that her affliction was caused by personal sin. The lengthy period of her suffering, similar to the man blind from birth (John 9:1), may have been permitted so that "the works of God might be revealed" in her (cf. John 9:3). whom: Grk. hos, relative pronoun. 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. In the Tanakh Satan is most frequently mentioned in the story of Job in which the prince of cherubs is an adversary of man. In the Besekh is depicted as an opponent of Yeshua and the good news, as a tempter (Mark 1:13) and as the head of a demonic empire (Mark 3:23-26). He is variously referred to as the devil (Rev 12:19), the evil one (John 17:15) and the prince of the power of the air (Eph 2:2). has bound: Grk. deō, aor., primarily means to bind or tie something physically, such as binding a person or object with cords or chains. The verb is used in a figurative sense here to mean taking control of the woman's body and preventing her from standing upright (Thayer). The verbal clause does not necessarily mean that Satan personally caused the woman's suffering, but rather directed the action of the unclean spirit that performed the actual affliction. The unseen spirit was specially selected because of his ability to inflict such physical torture. look: Grk. idou, aor. imp. See verse 7 above. The command directed at the "hypocrites" demands these legalistic uncaring men see the woman's suffering. for ten: Grk. deka. and: Grk. kai, conj. eight: Grk. oktō. See verse 4 above. The Greek syntax reverses the Hebrew order of "eight and ten" (Jdg 3:14; 10:8; 2Kgs 24:8). years: pl. of Grk. etos. See verse 7 above. One can almost imagine Yeshua shouting this declaration in anger. The syntax of "ten and eight" is purposeful to emphasize the duration of the woman's suffering. This woman was helpless with no hope of a cure regardless of the day of week. ought: Grk. dei, impf. See verse 14 above. not: Grk. ou, adv. she to be released: Grk. luō, aor. pass. inf. See the previous verse. from: Grk. apo, prep. this: Grk. houtos. bond: Grk. desmos, a medium or device used for restraining someone, bond or fetter. The noun is used here figuratively of the power employed by the malevolent spirit to cause the affliction. on the day: Grk. ho hēmera. See verse 14 above. of the Sabbath: Grk. ho sabbaton. See verse 10 above. Yeshua's statement emphasizes an important meaning relevant to the purpose of Sabbath-observance. The fourth commandment does not prohibit doing good for one's neighbor, so it's not a day solely for doing nothing. In this verse Yeshua employs a kal v'chomer ("light and heavy") argument, corresponding to what philosophers call a fortiori reasoning. If A is true, then B must also be true. Kal v'chomer is the first of seven rules of Bible interpretation compiled and taught by Hillel the elder (d. A.D. 10), who was president of the Sanhedrin when Yeshua was a child. If an animal can be released on the Sabbath how much more a woman whom Satan has afflicted! 17 And on his saying these words, all those opposed to him were put to shame; and all the crowd was rejoicing over all the glorious things being done by him. And: Grk. kai, conj. on his: Grk. autos, personal pronoun. saying: Grk. legō, pres. part. See verse 2 above. these words: n. pl. of Grk. houtos, demonstrative pronoun. Luke now offers a summary of reaction, contrasting the religious leaders with the congregation. all: pl. of Grk. pas, adj. See verse 2 above. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun; "the ones." opposed: Grk. antikeimai, pl. pres. mid. part., to be in opposition to, to resist. The present participle indicates habitual behavior. The middle voice emphasizes the individual choice and initiative. The clause refers back to the "hypocrites." to him: Grk. autos. were put to shame: Grk. kataischunō, impf. mid., 3p-pl, put to shame, or expose to disgrace. A number of versions translate the verb as "were ashamed." However, there is no evidence the "hypocrites" were embarrassed enough to change their pietistic rule. Their lack of compassion was made obvious to all, but in reality their reaction to being rebuked by Yeshua would have been anger. and: Grk. kai. all: Grk. pas. the crowd: Grk. ho ochlos. See verse 14 above. The noun refers to those attending the synagogue service. was rejoicing: Grk. chairō, impf., to be in a state marked by good feeling about an event or circumstance; be happy, glad, delighted, rejoice. over: Grk. epi, prep. all: pl. of Grk. pas. the glorious things: n. pl. of Grk. endoxos, adj., held in high esteem, splendid, glorious. The adjective describes actions worthy of public praise. being done: Grk. ginomai, pl. pres. mid. part. See verse 2 above. by: Grk. hupo, prep., a marker of agency ("by") or position ("below, under"), here the former. him: Grk. autos. The lay people of the congregation were pleased with the actions of Yeshua and rejoiced at the healing. Parables of Kingdom Growth, 13:18-21 18 Then he was saying, "What is the kingdom of God like, and to what shall I compare it? Then: Grk. oun, conj. See verse 14 above. he was saying: Grk. legō, impf. See verse 2 above. What: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. is: Grk. eimi, pres. See verse 10 above. the kingdom: Grk. ho basileia, kingdom, sovereignty, or royal power. of God: Grk. ho theos. See verse 13 above. For the Hebrew prophets the descriptor "kingdom of God" refers to the royal reign of God accomplished by an heir of King David (e.g. Isa 9:6-7; Jer 23:5; 33:15). Yeshua is that royal heir (Luke 1:32-33; 2:11). For an explanation of the important doctrine of the Kingdom of God see my comment on Luke 4:43. like: Grk. homoios, adj., like, similar to, resembling, of equal rank. and: Grk. kai, conj. to what: Grk. tís. shall I compare: Grk. homoioō, fut., may mean (1) cause to be like or (2) illustrate by comparison, liken. The second meaning applies here. it: Grk. autos, personal pronoun. The question serves to introduce the parabolic teaching of the next three verses. In context beginning a teaching on the nature of the Kingdom of God may seem disconnected to the healing Yeshua just performed. Ellis notes that the following two parables emphasize the impact of something insignificant (187). So, too, the parables may illustrate that the healed woman was insignificant in the congregation. She had been attending the synagogue in a humbled state for 18 years and received no help from the religious leaders. Her healing and the resulting praises of the congregation marked a teaching point that contrasts the Kingdom of God with the religious dictatorship of the Pharisees. The Kingdom represents freedom from oppression and with freedom people are motivated to glorify God. The following parables illustrate that freedom to grow will produce a transformative result. 19 It is like a seed of mustard, which a man having taken cast into his garden; and it grew and became into a tree, and the birds of the sky perched in the branches of it." Reference: Ezekiel 17:23; 31:6; Daniel 4:11-12; Matthew 13:31-32; Mark 4:30-32. It is: Grk. eimi, pres. See verse 10 above. like: Grk. homoios, adj. See the previous verse. a seed: Grk. kokkos, a kernel, seed or a grain. Some versions have "grain," which may be misleading since the term is used here of what is planted, not what is harvested. of mustard: Grk. sinapi, the mustard plant or shrub, not the herb. The mustard seed is the smallest seed that an Israeli farmer might plant. which: Grk. hos, relative pronoun. a man: Grk. anthrōpos. See verse 4 above. having taken: Grk. lambanō, aor. part., to lay or take hold of, to take in the hand or receive. cast: Grk. ballō, aor. See verse 8 above. Here the verb depicts the scattering of seed. into: Grk. eis, prep. his: Grk. autos, personal pronoun. garden: Grk. kēpos, a place planted with trees and herbs, garden. and: Grk. kai, conj. it grew: Grk. auxanō, aor., to cause to become greater in extent or amount, to become greater in the sense of size and maturity. and: Grk. kai. became: Grk. ginomai, aor. mid. See verse 2 above. into: Grk. eis, prep. a tree: Grk. dendron, tree without specification of species and variety. The term "tree" by definition means a plant having a permanently woody main stem or trunk, ordinarily growing to a considerable height, and usually developing branches at some distance from the ground. The term also applies to shrubs and bushes that resemble a tree. The mustard plant (Sinapsis nigra) is native to the Middle East and may grow to a height of about 10 feet, so the contrast between the size of the seed and the mature plant is striking (HELPS). and: Grk. kai. the birds: pl. of Grk. ho peteinon, a warm-blooded animal with feathers and wings; a bird, whether clean or unclean. of the sky: Grk. ho ouranos refers to the area above the earth that encompasses three "heavens," the atmosphere, interstellar space and the location of God's throne (Ps 148:1-4). The phrase "birds of the sky" emphasizes the physical capability of flight. This phrase may sound like a redundancy, but there are over 20 types of bird that do not fly, including the emus, ostriches and penguins. Plummer notes that the phrase "birds of the sky" is a metaphor for the nations of the world (cf. Ezek 31:6, 12; Dan 4:12, 14, 21-22). perched: Grk. kataskēnoō, aor., to pitch a tent or to encamp. The verb conveys the idea of settling down or dwelling in a place temporarily, often in the context of a journey or pilgrimage. Tristram points out that the verb does not mean that the birds build nests in it, but simply that they lodge or perch there, and settle in the branches of it; as the goldfinches and linnets do in flocks for the sake of the seed, of which they are very fond (472). A number of versions translate the verb as "made nests," but the NIV has "perched." in: Grk. en, prep. the branches: pl. of Grk. ho klados may mean (1) a young, tender shoot, broken off for grafting; or (2) a branch, generally in reference to a tree (Thayer). The second meaning is intended here. of it: Grk. autos, personal pronoun. While Yeshua does not provide an interpretation of the parable he obviously meant that the Kingdom of God is not just for the Jews. In Scripture the people and the nation of Israel are likened to a variety of plants or trees (Isa 55:12; 65:22), including the vine (Isa 5:1-7), the cedar and the palm tree (Ps 92:12), and the olive tree (Jer 11:16; Rom 11:17). So too in this parable the mustard tree represents Israel. The parable anticipates fulfillment of the prophecy that Israel would become a company of nations (Gen 22:18; 35:11; Isa 49:6; 51:4; 60:3; Matt 28:19; Luke 24:47; Acts 1:8; 13:47; Rom 4:17-18; Gal 3:8; Eph 2:12). 20 And again he said, "To what shall I compare the kingdom of God? And: Grk. kai, conj. again: Grk. palin, adv. with focus on a repetitive occurrence; once more, again. he said: Grk. legō, aor. See verse 2 above. Yeshua now repeats his question to introduce the next parable. To what: Grk. tís, interrogative pronoun. See verse 18 above. shall I compare: Grk. homoioō, fut. See verse 18 above. the kingdom: Grk. ho basileia. of God: Grk. ho theos. See the note on verse 18 above. 21 It is like leaven, which a woman having taken hid in three measures of flour until all of it was leavened." Reference: Matthew 13:33. It is: Grk. eimi, pres. See verse 10 above. like: Grk. homoios, adj. See verse 18 above. leaven: Grk. zumē, leaven or yeast. In ancient Israel, leaven was a small portion of fermented dough. which: Grk. hos, relative pronoun. a woman: Grk. gunē. See verse 11 above. having taken: Grk. lambanō, aor. part. See verse 19 above. hid: Grk. kruptō, aor., to keep from view, to conceal or hide. in: Grk. eis, prep. three: Grk. treis, the number three. measures: pl. of Grk. saton, a specific measure of dry volume, approximately equivalent to about 8.5 liters or 8 dry quarts. The term occurs only in this chapter of the Besekh. of flour: Grk. aleuron, a finely ground meal or flour typically made from wheat or other grains. The lesson of the parable does not require a specific amount of flour, so the number must have some meaning, although Plummer argues against finding meaning in the number. Even so, the specific amount of flour could be an allusion to the story of the three men that visited Abraham and the patriarch instructed his wife Sarah to take "three measures of fine flour" to make bread for his guests (Gen 18:6), one of whom turned out to be ADONAI (Gen 18:1, 13). until: Grk. heōs, prep. See verse 8 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. of it: Grk. hos. was leavened: Grk. zumoō, aor. pass., to ferment or leaven. The description here represents a common practice of bread-making in ancient Israel. Commentators generally interpret the meaning of the parabolic saying in line with the function of leaven. In other words, like leaven having an effect throughout the bread the message of the Kingdom of God would impact the hearts of many men and women and expand the Kingdom over the whole earth (cf. Rev 11:15). The subject of leaven is a study in contrast in Scripture. Leaven is a symbol of sin and wickedness (cf. Matt 16:11-12; 1Cor 5:6-8; Gal 5:7-9). As a result the bread offered to God at the Temple ordinarily had to be unleavened (Ex 23:18; Lev 2:11). The bread consumed during Passover and the week following had to be unleavened (Ex 12:15, 19). However, at the festival of Shavuot (Pentecost) the firstfruits of the wheat harvest were presented to ADONAI and an offering made of two loaves of bread baked with leavened flour (Leviticus 23:15-21). This was the only time of the year when leavened bread was presented to ADONAI. Thus, the parable emphasizing the power of leaven could hint at the coming Pentecost in which the Holy Spirit acting as leaven in the lives of 120 disciples will fill and empower pilgrims from many nations and languages. The message of the Kingdom will go forth from Jerusalem to all nations (Luke 24:47). Teaching in the Villages, 13:22-30 22 And he was passing through towns and villages, teaching, and making progress toward Jerusalem. And: Grk. kai, conj. he was passing through: Grk. diaporeuomai, impf. mid., make a way through, pass through. The subject of the verbs in this verse is Yeshua. towns: pl. of Grk. polis, a population center whose size or number of inhabitants could range broadly; city, town. and: Grk. kai. villages: pl. of Grk. kōmē, village, smaller and less prestigious than a city. teaching: Grk. didaskō, pres. part. See verse 10 above. Yeshua maintained consistency in the content of his teaching, which contained both information and exhortation. and: Grk. kai. making: Grk. poieō, pres. mid. part. See verse 9 above. progress: Grk. poreia, the process of going to a destination; journey, progress, way. toward: Grk. eis, prep. See verse 9 above. Jerusalem: Grk. Hierosoluma, a rough transliteration of Heb. Yerushalayim, which means "possession" or "foundation of peace" (BDB 436). Hierosoluma is one of two forms of "Jerusalem" in Greek, the other Ierousalēm (verse 4 above). See the note on "Jerusalem" and the two spellings in my comment on Luke 2:22. Yeshua was resolute to fulfill his mission that lay ahead of him. Edersheim suggests that the mention of going to Jerusalem here corresponds to John's narrative of Yeshua attending the Hanukkah festival in Jerusalem (John 10:22), which occurred 19-26 December, A.D. 29 (561). Santala concurs (120). His arrival there is noted in verses 34-35 below. 23 Then someone asked him, "Sir, are the ones being saved few?" And he said to them, Then: Grk. de, conj. someone: Grk. tis, indefinite pronoun. See verse 1 above. asked: Grk. legō, aor. See verse 2 above. him: Grk. autos, personal pronoun; Yeshua. Sir: Grk. kurios, voc. See verse 8 above. Most versions translate the title as "Lord," but there is no indication that the one posing the question was a disciple. Most likely the intent of the title is the same as in the parable of the fig tree. Some versions have "Sir" (EASY, GW, GNT, NOG, WE, YLT). are the ones: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. being saved: Grk. sōzō, pl. pres. part., to deliver or rescue from a hazardous condition, whether bodily peril, bodily death or spiritual peril, such as the wrath of God; deliver, save, rescue. In Greek the present tense can have a variety of meanings. A present tense verb may indicate action in progress, habitual practice, or action at successive intervals. However, sometimes the present tense is used to indicate an event now occurring, a past event with vividness, an anticipated future event or an action purposed. Here the present tense probably denotes an important future event proclaimed by the prophets, the Day of ADONAI. few: Grk. oligos, adj., in reference to extent or quantity, here of persons. Levine notes that the question was a concern in apocalyptic literature (cf. 2Esdras 8:1-3). In 2Esdras salvation is essentially being spared from judgment at the end of the present age and sharing in the world to come (2Esdras 6:25), which is reserved for the righteous (2Esdas 9:13). Only a few of all that were created will gain the eternal blessing (2Esdras 7:60; 8:3, 41; 9:15; cf. Matt 7:14; 22:14). While the motive of the question is unknown, the parable of the mustard seed Yeshua just told implied that Gentiles would be included in the future salvation. The person may have assumed that only Jews would be saved (Plummer). The question was probably grounded in the concept of "covenantal nomism," a term coined by E.P. Sanders in his book Paul and Palestinian Judaism (1977). Covenantal nomism means that one is made right with God by being a member of the covenant people and keeping the laws of the covenant, which guarantees a place in the world to come. Principles of this belief are: ● There is no salvation outside Israel (Gen 35:11; Isa 42:6; cf. Eph 2:12; Rom 11:17, 25); ● Brit Milah (ritual circumcision) is the sign of the covenant people (Gen 17:10-11, 14, 23-24; Josh 5:2); ● There is one law for Jew and Gentile (Ex 12:48; Num 15:16). ● Therefore, a Gentile must become a righteous proselyte to receive the benefit of salvation (Yeb. 22a; 46a). And: Grk. de, conj. he said: Grk. legō, aor. to them: pl. of Grk. autos, personal pronoun. The plural pronoun alludes to the crowd, and this statement introduces Yeshua's reply in the next verse. 24 "Strive to enter through the narrow door; because many, I tell you, will seek to enter and will not be able. Reference: Matthew 7:13-14; 22:14. Strive: Grk. agōnizomai, pres. mid. imp., may mean to be engaged in a struggle, a word picture drawn from athletic games or to take up someone's cause and fight. The continuous nature of the present tense is significant. to enter: Grk. eiserchomai, aor. inf., to go or enter into a geographical area, manufactured structure or other place defined in the context. through: Grk. dia, prep. used as a prefix to a statement, which may express (1) instrumentality; through, by means of; or (2) causality; on account of, because of. The first usage applies here. the narrow: Grk. ho stenos, adj., narrow or tight in the sense of dimension. door: Grk. thura, a device for opening and closing an entranceway, generally used of the entry into a structure. The use of "door" likely alludes to the "I AM the door" teaching (John 10:1-9). The "door" is a word picture of Yeshua's mediatorial role, of what separates that which is outside from that which is inside. The description of "narrow door" may allude to a special entrance in a sheepfold. According to Lightfoot the sheep pen had one larger entrance, which gave ingress and egress to the flock and shepherd; and a little gateway through which lambs could only pass one at a time to be tithed (3:351). because: Grk. hoti, conj. See verse 2 above. The conjunction introduces a causation statement. many: pl. of Grk. polus, adj., extensive in scope, either indicating number ("many"); or high degree in amount or quality ("much, great"), here the former. I tell: Grk. legō, pres. See verse 2 above. you: Grk. humeis, pl. second person pronoun; used of the crowd. will seek: Grk. zēteō, fut., 3p-pl. See verse 6 above. to enter: Grk. eiserchomai, aor. inf., to go or enter into a geographical area, manufactured structure or other place defined in the context. and: Grk. kai, conj. will not: Grk. ou, adv. be able: Grk. ischuō, fut., 3p-pl., to have the capacity for accomplishing; have power or strength, be able. The final clause of the verse provides a reality check comparable to the statement that "many are called, but few are chosen" (Matt 22:14). The clause may also anticipate the parable of the ten virgins (Matt 25:1-13), in which five are denied entry into the marriage feast because of not being ready. 25 From whatever time the master of the house may have risen up and may have shut the door, and you should begin to stand outside and to knock at the door, saying, 'Lord, open to us!' and he answering will say to you, 'I do not know you, from where are you?.' From: Grk. apo, prep. See verse 7 above. whatever time: Grk. hos, relative pronoun. See verse 1 above. The opening words have a temporal meaning, so many versions have "Once." the master of the house: Grk. ho oikodespotēs (from oikos, "house" and despotēs, "lord, master"), someone who has authority and responsibility over the domestic affairs and the people within the household. This term does not occur in the LXX, but corresponds to the Heb. ba'al (lord, master, owner, ruler, Ex 21:28; 22:11; Isa 16:8). Here the term has a double significance being a parabolic character, but also standing for the Messiah (cf. Matt 10:25; 2Pet 2:1; Jude 1:4). may: Grk. an, a disjunctive particle that nuances the verb following with contingency or generalization; would, ever, might. The particle indicates what could occur under certain conditions, and the context determines the limits of those conditions (HELPS). The particle is often not translated. have risen up: Grk. egeirō, aor. pass. subj., to move from an inert state or position, with a variety of meanings: (1) to awaken from sleep; (2) to rise from a sitting position to a standing position; (3) to recall the dead to life; or (4) to raise up or cause to appear before the public (Thayer). The second meaning is intended here, but there is a hint of the third. and: Grk. kai, conj. shall have shut: Grk. apokleiō, aor. pass. subj., close so as to prevent entry. The verb occurs only here in the Besekh. the door: Grk. ho thura. See the previous verse. The door represents access to the mediatorial ministry of the Messiah and points to the reality that with the redemption of the cross there is now only one means of salvation (Acts 4:12). The door could also symbolize the "door " of heaven and the presence of God (cf. Jas 5:9; Rev 4:1). and: Grk. kai. you should begin: Grk. archō, aor. mid. subj., 2p-pl., may mean (1) to rule or (2) to begin or commence something. The second meaning is intended here and applies to the two verbs following. to stand: Grk. histēmi, perf. inf., cause to be in a place or position; place, set, stand. outside: Grk. exō, adv. of place, outside, used of a position that beyond a limit or boundary. and: Grk. kai. to knock: Grk. krouō, pres. inf., to strike a sounding blow with the hand or anything hard, especially on a door to gain admittance. at the door: Grk. ho thura. saying: Grk. legō, pl. pres. part. Se verse 2 above. Lord: Grk. kurios, voc. See verse 8 above. Again, there is a double meaning of the parabolic character and the Messiah. open: Grk. anoigō, aor. imp., to open, generally used of doors and objects or fig. of furnishing an opportunity. to us: Grk. hēmeis, pl. first person pronoun. and: Grk. kai. he answering: Grk. apokrinomai, aor. pass. part. See verse 2 above. will say: Grk. ereō, fut., denoting speech in progress, to speak or say. to you: Grk. humeis, pl. second person pronoun. I do not: Grk. ou, adv. know: Grk. oida, perf., to know in an objective sense, to have information about; also to have discernment about, to grasp the significance of the information received. The perfect tense denotes action completed in the past with continuing results into the present, thus providing complete certainty. you: Grk. humeis. The master of the house denies having a relationship with those seeking entrance. from where: Grk. pothen, interrogative adv., whence, from what place. are you: Grk. eimi, pres., 2p-pl. See verse 10 above. This is a rhetorical question considering the "master of the house" (Yeshua or God) is omniscient. The question is comparable to asking "what country do you come from and to what family do you belong" (Gill; cf. John 7:27). The question stresses that the persons seeking admittance are strangers to the master of the house and not friends. 26 Then you will begin to say, 'We ate and drank in your presence, and you taught in our streets'; Reference: Isaiah 42:2; Matthew 12:19. Then: Grk. tote, temporal adv. that focuses on a time or circumstance that is closely associated with what precedes in the narrative; at that time, then, thereupon. you will begin: Grk. archō, fut. mid., 2p-pl. See the previous verse. to say: Grk. legō, pres. inf. See verse 2 above. We ate: Grk. esthiō, aor., 1p-pl., to consume food in the mouth. and: Grk. kai, conj. drank: Grk. pinō, aor., 1p-pl., to take in a liquid, to drink, usually of water or wine. in your: Grk. su, second person pronoun. presence: Grk. enōpion, from a word meaning "facing" with the basic idea of being 'in sight of' or 'in the presence of.' Yeshua was known for having shared meals with tax collectors and sinners (Luke 5:30; 7:34), but also with Pharisees (Luke 7:36; 11:37). Paul will later write "though we have known Messiah according to the flesh, yet now we no longer know Him this way" (2Cor 5:16 TLV). Merely sharing hospitality with Yeshua afforded no claim to admission into the kingdom (Plummer 347). Barnes notes that the declaration does not specifically allude to the sacrament of the Eucharist, although the Catholic Church teaches that receiving the Eucharist enables a person to experience the real presence of Yeshua and gain eternal life. (See my comment on John 6:53). However, Barnes suggests that people will suppose themselves ready to meet God because of their profession of religion, attendance at worship services, participation in the sacraments, or having led a decent external life. In reality none of these things will avail in the day of judgment. and: Grk. kai. you taught: Grk. didaskō, aor. See verse 10 above. in: Grk. en, prep. our: Grk. hēmeis, pl. first person pronoun. streets: pl. of Grk. plateia (from platus, "broad area"), street, public square, often a central place in a city where public life and interactions occur, such as marketplaces or main thoroughfares. This second statement contradicts a Messianic prophecy, "He will not cry out or raise His voice, or make His voice heard in the street" (Isa 42:2 TLV). Matthew (12:19) quotes from Isaiah 42:2 in reference to Yeshua's ministry and uses plateia to translate Heb. chuts, "an open place" or "street," even though the LXX used exō, "outside." Yeshua taught in open air spaces outside of cities, in private homes, in the Temple and in synagogues (Luke 4:15; 5:3, 17; 19:47). He did not lift his voice in public squares as the Pharisees did to make a show of piety (Matt 6:5). The claim also hints that Yeshua taught the "broad way," but he only taught the "narrow way" (Matt 7:13). 27 and he will say, 'I tell you, I do not know you; from where are you? Depart from me, all you workers of unrighteousness.' Reference: Psalm 6:8; Matthew 7:23. and: Grk. kai, conj. he will say: Grk. ereō, fut. See verse 25 above. I tell: Grk. legō, pres. part. See verse 2 above. you: Grk. humeis, pl. second person pronoun. Yeshua then repeats the declaration and question in verse 25 verbatim. I do not: Grk. ou, adv. know: Grk. oida, perf. See verse 25 above. you: Grk. humeis. The declaration affirms in a practical sense, "I have never known you." from where: Grk. pothen, interrogative adv. See verse 25 above. are you: Grk. eimi, pres., 2p-pl. See verse 10 above. The question stresses that the claims of association mentioned in the previous verse provide no basis for admission into the master's presence. Yeshua then quotes from Psalm 6:8, a psalm of David. The Greek translation may be from Luke since the syntax does not exactly conform to the LXX. Depart: Grk. aphistēmi, aor. imp., 2p-pl., to withdraw oneself from a place, to depart, stay away or withdraw. from: Grk. apo, prep. me: Grk. egō, first person pronoun. all you: pl. of Grk. pas, adj., voc. See verse 2 above. workers: pl. of Grk. ergatēs, one of who engages in physical labor or one who produces something through work, here the latter. of unrighteousness: Grk. adikia (for Heb. aven) may mean (1) the quality of violating God's standard for righteousness; or (2) the act or deed of violating a standard of righteousness. The second meaning applies here. The Hebrew word aven denotes iniquity, wickedness or idolatry (BDB 19). The term underscores the emptiness and destructive nature of sin, emphasizing the moral and spiritual decay that accompanies turning away from God. Israelites were called to live in obedience to God's covenantal laws, and "aven" represented a breach of this covenant through acts of sin and idolatry. Yeshua's command emphasizes the selectivity of the master of who is allowed to spend eternity with him and those who continue to live in sin do not qualify (cf. Rev 22:14-15). 28 In that place will be the weeping and the gnashing of teeth when you have seen Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves being cast outside. Reference: Matthew 24:51; 25:30, 41; Rev 20:15. Yeshua then delivers a shocking declaration. In that place: Grk. ekei, adv. of location, in that place, there. The adverb denotes the destination to which the rejected people in the previous verse are sent when commanded to "depart." will be: Grk. eimi, fut. mid. See verse 10 above. the weeping: Grk. ho klauthmos, loud expression of grief or sorrow; crying, lamentation or weeping. and: Grk. kai, conj. the gnashing: Grk. ho brugmos, grinding or gnashing. of teeth: pl. of Grk. ho odous, a hard body in the mouth used for chewing. The tooth is composed chiefly of dentin surrounding a sensitive pulp and covered on the crown with enamel. When fully formed the human mouth has 32 teeth. In the Tanakh the phrase "gnashing of teeth" is an expression of anger (Job 16:9; Ps 35:16; 112:10; Lam 2:16). when: Grk. hotan, temporal marker; when, whenever; "at the time when the condition is met" (HELPS). you have seen: Grk. horaō, aor. mid. subj., 2p-pl. See verse 12 above. Bible versions translate the aorist tense as if it were present tense ("you see"), which is a problematic interpretation considering the setting. Can the wicked see outside of the place of weeping (cf. Luke 16:23)? More likely is that the "seeing" occurs before departure from the place of judgment. Abraham: Grk. Abraam, for Heb. Avraham, the patriarch. See verse 16 above. and: Grk. kai. Isaac: Grk. Isaak, which attempts to transliterate the Heb. Yitzchak ("laughter"). Isaac was the only son of Abraham by Sarah when Abraham was one hundred years old and Sarah was ninety (Gen 21:1-6). Isaac was actually Abraham's second-born child, Ishmael being his first-born by Hagar, Abraham's concubine-wife. God made it clear to Abraham that being the child of promise the Messianic line would go through Isaac (Gen 21:12). Isaac became a type of Yeshua when God commanded Abraham to take his son to the land of Moriah and sacrifice him as a burnt offering (Gen 22:1-14). Through the matchmaking efforts of his father, Isaac married his cousin Rebekah (Gen 24:67), who bore him twin sons, Esau and Jacob (Gen 25:21-28). God reiterated the covenant He made with Abraham with his son Isaac (Gen 26:2-5, 23-24). Isaac became quite prosperous and made his home in Beersheba (Gen 26:23-25). Isaac died at Mamre near Hebron at the age of 180 and was buried by his sons (Gen 35:27-29). and: Grk. kai. Jacob: Grk. Iakōb transliterates the Heb. Ya'akov ("Jacob"), the son of the patriarch Isaac. The story of Jacob is narrated in Genesis 25−50. He was the second born of the twin sons of Isaac by Rebekah (cf. Gen 24:62; 25:11, 20, 26). Before Jacob's birth God informed Rebekah "There are two nations in your womb. From birth they will be two rival peoples. One of these peoples will be stronger than the other, and the older will serve the younger" (Gen 25:23 CJB). By this statement God decreed that Jacob, even though born second, would have all the rights of the firstborn (cf. Gen 22:18; 49:3; Num 8:17-19; Deut 21:17). In Christianity Jacob has been defamed by the lie that he stole his inheritance and covenantal blessing. In reality Jacob was a good man whom God never criticized and who possessed the favor and preference of God over Esau (cf. Mal 1:3; Rom 9:13). See my article Our Father Jacob in which I set the record straight. and: Grk. kai. all: pl. of Grk. pas, adj. See verse 2 above. the prophets: pl. of Grk. ho prophētēs, one who is gifted with the ability for interpretation or revelation transcending normal insight or awareness, i.e., a prophet. In Scripture the term refers to one who spoke on God's behalf, whether in foretelling or forth-telling. Yeshua refers to the Hebrew prophets identified in the Tanakh. They were a diverse group with different personalities, vocations and manner of ministry, but they all spoke for God under the inspiration of the Holy Spirit (2Pet 1:21). The literary works of the prophets in the Tanakh are authoritative Scripture (Matt 5:17-19; Luke 24:44-45; 2Tim 3:16-17). See my graphic presentation The Hebrew Prophets. in: Grk. en, prep. the kingdom: Grk. ho basileia. of God: Grk. ho theos. For this reference see verse 18 above. Here "kingdom of God" refers not to the doctrine, but the fulfilled reality of the reign of the Messiah. Yeshua mentions these great heroes of Israel's history because they are examples of righteous men who lived by God's commandments (cf. Gen 26:5). but: Grk. de, conj. yourselves: Grk. humeis, pl. second person pronoun. The pronoun refers to those addressed in the previous verse. being cast: Grk. ekballō, pl. pres. pass. part., to cause to move out from a position, state or condition with variation in the degree of force or lack thereof as determined by the context; banish, cast out, drive out, expel. outside: Grk. exō, adv. See verse 25 above. The location reference would be synonymous with "the outer darkness" (Matt 8:12; 22:13; 25:30). The previous year when Yeshua was in Capernaum he made this declaration on the occasion of healing the centurion's servant: "I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; 12 but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth." (Matt 8:11-12 NASU) Yeshua emphasizes that the great assembly with past heroes of faith will be a festive celebration, which likely fuels the anger of the rejected ones. The separation of the wicked from the righteous is presented from the viewpoint of Yeshua's audience, Jewish people. In the first century there was no doctrine of absolute universal salvation in Judaism. The Mishnah affirmed, "All Israel has a portion in the world to come," but then immediately identifies Israelites who have no place in the world to come (TB Sanhedrin 11:1; 11:2), namely the ungodly and those who rebelled against God's commandments. The apostles affirmed that salvation is only accomplished by receiving Yeshua as Messiah and Savior and being born again (John 1:12-13; 3:7, 16; 6:29; 20:31; Acts 16:31). Genetics and family descent alone are not sufficient to guarantee salvation. Each person is responsible to confess and repent of sins to secure salvation (John 10:9; Acts 2:21; Rom 10:9). Denial of admission into the Kingdom of God is based on habitual unrepentant sin (1Cor 6:9-10; Gal 5:19-21; Eph 5:3-5). This same criteria for separation will also be applied to the nations (cf. Ps 9:17; 59:5; Isa 52:10; Jer 25:15). Some commentators misrepresent Yeshua's teaching by interpreting "yourselves" in this verse and "sons of the kingdom" in the Matthew parallel as meaning all Jews and therefore the exclusion or rejection of the Jews because of their supposed rejection of Yeshua and admission of the Gentiles (=Christianity) in their place. However, Yeshua says no such thing. The motif "sons of the kingdom" must be defined by context because in Matthew 13:38 they are the "good seed" who are contrasted with the tares, the sons of the evil one. Since the text of Matthew 8:12 was spoken in Capernaum the "sons of the kingdom" could be a reference to the Herodians or the alliance of Herodians and Pharisees that opposed Yeshua (cf. Mark 3:6; 12:13). The exclusion here is directed at Yeshua's adversaries, not the Jewish people. Tens of thousands of Jews will become faithful followers of Yeshua (cf. John 11:45; 12:11; Acts 14:1; 21:20). A contemptible lie propagated in Christianity for centuries is that God rejected Israel and canceled His covenantal promises, but this claim is easily refuted by God's own word (Jer 31:31-37; 32:40; 33:25-26) and Paul's categorical denial of the assertion (Rom 11:1-2). God made an everlasting covenant with Abraham and his blood descendants that has not been revoked (Gen 17:7; Jer 32:40; Ezek 37:26; Rom 9:4-5; 11:29). Moreover the New Covenant was promised to Israel, not Gentiles (Jer 31:31; Heb 8:8-13; 9:15). That is why the gospel is for the Jew first (Rom 1:16; 2:10). Gentiles enter the New Covenant by being "grafted in" to the Olive Tree of Israel (Rom 11:17–24) and being granted citizenship in the Commonwealth of Israel (Eph 2:11–16), which itself is based on the promise given to Jacob (Gen 35:11). Yeshua informed his disciples that his kingdom would incorporate the twelve tribes of Israel and the apostles will have ruling authority over them (cf. Matt 19:28; Luke 22:30; Rev. 7:4-9). It is no accident that the names inscribed on the gates and foundation stones of the New Jerusalem are all Jews and not Gentiles (Rev 21:12, 14). 29 And they will come from east and west and from north and south, and will recline in the kingdom of God. Reference: Psalm 107:3; Isaiah 49:12; Jeremiah 31:8; Zechariah 8:7; Matthew 8:11. And: Grk. kai, conj. they will come: Grk. hēkō, fut. pass., 3p-pl., to have come or be present. The verb often conveys the idea of reaching a destination or being in a particular place at a specific time. The arrival is viewed as an event of great importance. from: Grk. apo, prep. east: Grk. anatolē (from anatellō, "cause to rise"), rising, an astronomical term used of a heavenly body rising, such as the sun, and as a compass direction in relation to a given place may mean east (BAG). In context the direction would be in relation to the land of Israel. and: Grk. kai. west: Grk. dusmē, the direction of the setting of the sun, toward the Mediterranean Sea, the west. and: Grk. kai. from: Grk. apo. north: Grk. borras refers to the north wind as well as the direction north. and: Grk. kai. south: Grk. notos refers to the south wind as well as the direction south. The four points of the compass first occurs in a promise God made to Jacob, "Your seed will be like the dust of the earth, and you will spread abroad to the west and to the east and to the north and to the south; and in you all the families of the earth be blessed and in your Seed" (Gen 28:14 BR). The promise pertains to the blood descendants of Jacob, the Jews, but also anticipates inclusion of Gentile nations, all of which will be blessed in this association but also in relation to the Messiah, the Seed of Jacob. In the Tanakh occurrences of the directions are included in the prophecies of Israel's return to the land of Canaan and restoration of its sovereignty (Deut 30:4-5; Isa 11:11-12; 43:6; 49:8-12, 22; 51:11; Jer 3:18; 16:14-16; 23:3-6; Ezek 28:25-26; 36:24-25; 37:12; 38:8, 12; Amos 9:14-15; Zech 8:7-8). The apostles will later ask Yeshua when the sovereignty of Israel would be restored. Their question assumed the return of Jews from all over the earth to the land of promise. Yeshua responded by saying, "It is not of yours to know times or seasons which the Father has appointed by His own authority" (Acts 1:7). The apostolic expectation would only be fulfilled in the modern age when Jews began to make aliyah ("going up") to Israel beginning in the 1800s until culminated in the reestablishment of the nation of Israel in 1948. The parallel saying in Matthew 8:11 does not mention the direction of "north" and "south" but their mention here is significant. Tens of thousands of Jews came to Israel from the Soviet Union (the "north") and eventually from Ethiopia and South Africa (the "south"). The "west" would incorporate Europe and America and the "east" would include lands bordered by the Persian Gulf and Pacific Ocean. The global aliyah of Jews in the 20th century was without historical precedent. and: Grk. kai. will recline: Grk. anaklinō, fut. pass., 3p-pl., cause to recline or lean back, particularly at a meal. Some versions add "at table" to stress the point of eating. Rabbinic custom specified that reclining was not lying on the back or on the right side, but only on the left side in order to eat with the right hand (Pesachim 108a). Reclining was normally associated with festival or banquet meals shared by a group. in: Grk. en, prep. the kingdom: Grk. ho basileia. See verse 18 above. of God: Grk. ho theos. See verse 13 above. The parallel saying in Matthew 8:11 has "kingdom of heaven." Yeshua applies the language of the return to the establishment of his own kingdom that will incorporate all nations along with Israel (cf. Isa 2:2-4; 45:4-6; Zech 8:23; 14:9-21; Luke 24:47; Acts 1:8). 30 And behold, there are some last who will be first and there are some first who will be last." Reference: Matthew 19:30; 20:16; Mark 10:31. And: Grk. kai, conj. behold: Grk. idou, aor. imp. See verse 7 above. there are some: Grk. eimi, pres., 3p-pl. See verse 10 above. last: pl. of Grk. eschatos, adj., coming at the end or after all others; end, final, last. who: Grk. hos, relative pronoun. will be: Grk. eimi, fut. mid., 3p-pl. first: pl. of Grk. prōtos, adj., may indicate (1) having primary position in a sequence; first, earlier, earliest; or (2) standing out in significance or importance; first, prominent. The second meaning applies here. and: Grk. kai. there are some: Grk. eimi, pres., 3p-pl. first: pl. of Grk. prōtos. who: Grk. hos. will be: Grk. eimi, fut. mid., 3p-pl. last: pl. of Grk. eschatos. Plummer views the cryptic saying, which Yeshua repeats on other occasions, as an answer to the question in verse 23, and suggests it means, "Whatever be the number of those who are in the way of salvation, that which concerns you is, that you should without delay secure a place among them." Some commentators (as Exell, Gill and Nicoll) treat the saying as an expression of replacement theology. In other words the Jews as the "first" become "last" (=rejected), and the Gentiles as the "last" become "first" (=saved). However, this interpretation is eisegesis, not exegesis and amounts to "another gospel" (2Cor 11:4; Gal 1:6-7). Rather, as Lumby points out, the saying had a special bearing on Yeshua's own time: "The tax collectors and the prostitutes go before you into the Kingdom of God" (Matt 21:31 BR). Among the Jews the "first" represents the religious elite, like the Pharisees and the priests, and the "last" represents those viewed as sinners by the religious elite. Even Hellenistic Jews were considered sinners by the Pharisees. There is a possible application if the saying is considered prophecy of the future. After Pentecost those considered "last," namely Gentiles and Hellenistic Jews, would be among the first to embrace the good news of the Messiah, along with thousands of Orthodox Jews. Over the following centuries the good news of salvation reached millions of Gentiles. Now in these last days there has been an extraordinary movement of the Spirit among Jews throughout the world to accept Yeshua as their Messiah and Savior. Journey to Jerusalem, 13:31-35 31 In the same hour some Pharisees approached, saying to him, "Go away and leave from here, because Herod wants to kill you." In: Grk. en, prep. the same: Grk. autos, personal pronoun. See verse 1 above. hour: Grk. hōra, a short space of time, the twelfth part of a day; hour. The opening phrase affirms that the following action occurred on the same day as the teaching in the previous verses, perhaps immediately after uttering the saying of verse 30. some: pl. of Grk. tis, indefinite pronoun. See verse 1 above. The plural indicates at least two. Pharisees: pl. of Grk. Pharisaios, a rough transliteration of Heb. P'rushim, meaning "separatists." Their theology and pietistic code of applied halakhah ("way to walk") provided the basis for Orthodox Judaism. For more information on the Pharisees see my comment on Luke 5:17. approached: Grk. proserchomai, aor., 3p-pl., to approach from a point to a person or place; come, go to, approach. saying: Grk. legō, pl. pres. part. See verse 2 above. to him: Grk. autos. Go away: Grk. exerchomai, aor. imp., to move away from a place or position, to go or come out, depart. and: Grk. kai, conj. leave: Grk. poreuomai, aor. imp., to make one's way or move from one area to another; go, journey, proceed, or travel. from here: Grk. enteuthen, adv., hence, from this place. Based on the narrative of this verse "this place" was Perea (Santala 120). because: Grk. hoti, conj. See verse 2 above. Herod: Grk. Hērōdēs, a personal name perhaps meaning "son of a hero." The Herod mentioned here is Antipas, the youngest son of Herod the Great by his wife, Malthace, a Samaritan (Josephus, Ant. XVII, 1:3; Wars I, 28:4). Antipas was the last choice of his father for an heir after Archelaus. After the death of his father in 1 BC the Romans divided most of the land of Israel among Herod's named heirs, with Antipas being given the title Tetrarch, "ruler of a fourth," as the ruler of Galilee and Perea (Josephus, Ant. XVII, 11:4). See the map here of the land division. Caesar Augustus denied Antipas the royal title of "king," although he is identified as "king" in Mark 6:14 according to Jewish custom. His pursuit of the title would eventually lead to his dismissal and exile to Gaul in A.D. 39 under Caligula. wants: Grk. thelō, pres., to have a desire for something or have a purpose for something; will, wish, desire. to kill: Grk. apokteinō, aor. inf. See verse 4 above. you: Grk. su, second person pronoun. Luke previously stated that Herod had been wanting to see Yeshua because of the reports of his performing miracles (Luke 9:9). Given that the threat was made public Plummer suggests that Antipas probably regarded Yeshua as a dangerous leader like Yochanan the Immerser; and so he openly threatens Yeshua's life in order to induce him to leave his province. The threat would also disturb Yeshua in his work, and create a panic among his followers. The incident here is parallel to the attempt of Amaziah, priest of the golden calf at Bethel, who first denounced the prophet Amos to Jeroboam II, and then tried to frighten Amos out of Israel into Judah, equally in vain (Amos 7:10-17). The fact that "some" Pharisees reported the threat raises questions. Were these Pharisees sympathetic to Yeshua as Nicodemus and expressed genuine concern? Were these Pharisees adversarial and hoped to drive Yeshua into Judea where the ruling authorities wanted to kill him (cf. John 8:59)? Could these Pharisees have actually been sent by Antipas? The following verse suggests an answer. 32 And he said to them, "Having gone say to that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I complete my work.' And: Grk. kai, conj. he said: Grk. legō, aor. See verse 2 above. to them: pl. of Grk. autos, personal pronoun. Having gone: Grk. poreuomai, aor. pass. part. See the previous verse. Almost all versions translate the verb as a simple command, "Go." In Jewish culture the participle form was used for hortatory purposes, and the passive mood emphasizes completion of the task, i.e. "Go, and when you get there." say: Grk. legō, aor. imp. What follows is the command. to that: Grk. houtos, demonstrative pronoun. fox: Grk. alōpēx, a fox, a carnivore member of the dog family, smaller than a wolf, having a pointed slightly upturned muzzle, erect ears, and a long bushy tail. The fox is an animal known for its cunning and sly nature. Foxes have long been indigenous to Israel (cf. Jdg 15:4-5; Neh 4:3; Ps 63:10; Luke 9:58). In recent years (2019, 2023) foxes have been observed near the walls of the Temple Mount giving rise to speculations of fulfilled prophecy (Lam 5:18; Ezek 13:4). In the Besekh the term is used metaphorically to describe individuals who are deceitful or crafty, which certainly fits Herod Antipas. Yeshua's response treats the Pharisees as messengers of Herod. Behold: Grk. idou, aor. imp. See verse 7 above. I cast out: Grk. ekballō, pres. See verse 28 above. demons: pl. of Grk. daimonion, a supra-natural being inferior to God but superior to humans, an evil hostile spirit. Scripture is silent on the origin of demons, but they are likely the angels who rebelled against God and were cast down to earth (Rev 12:9; cf. Job 4:18; 2Pet 2:4; Jude 1:6). In the book of Job the original sin of 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). While active in the world, they are destined for judgment (Matt 8:29; 25:41). The many mentions of demon-possessed people in the apostolic narratives indicate an extraordinary 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. People marveled that Yeshua could deliver victims of demonic tyranny merely by authoritative command (Luke 4:36). and: Grk. kai. perform: Grk. apoteleō, pres., to bring to completion, to perform or to accomplish. cures: pl. of Grk. iasis (from iomai, "to cure, heal or restore"), a cure or healing. The feminine noun is peculiar to Luke (also Acts 4:22, 30). The feminine noun denotes the process of God's grace causing the healing, distinguished from the neuter noun (íama, 1Cor 12:9, 28, 30), which denotes the result of healing (Zodhiates). This word group generally describes healing of physical ailments (cf. Prov 3:8; Matt 4:23-24), but is also used of emotional healing (Ps 147:3; Prov 16:24), and spiritual healing (Isa 53:5). Plummer notes that as in Yeshua's reply to Yochanan the Immerser casting out demons and healing the sick are signs of the Messiah's works (cf. Luke 7:22). The reply of Yeshua indicates he had no fear of Herod. Unlike this minor ruler Yeshua was a true King who could call on twelve legions of angels (Matt 26:53), more combat power than existed in all the Roman empire. In any event Yeshua's response implies the affirmation "you can only kill whereas I have the power to give life as evidenced by my casting out demons and performing cures." No power on earth could keep Yeshua from conducting his ministry of miracles and fulfilling the Father's mission. today: Grk. sēmeron, adv., now, this day, today. and: Grk. kai. tomorrow: Grk. aurion, adv., generally means the next day, tomorrow, but also may lack a nocturnal interval and mean soon, in a short time (cf. 1Cor 15:32). and: Grk. kai. the third day: Grk. ho tritos, adj., third in a sequence or order. The mention of "third" with the definite article no doubt alludes to his previous mention of being resurrected on the third day (Luke 9:22). I complete my work: Grk. teleioō, pres. mid., to bring to a point at which nothing is missing; accomplish, complete or perfect, here the focus being on accomplishing his Messianic mission. 33 Nevertheless it is necessary for me to proceed today and tomorrow and the day following; because it is not possible for a prophet to perish outside of Jerusalem. Nevertheless: Grk. plēn, conj. used at the beginning of a sentence, serving either to restrict, or to unfold and expand what has preceded, here the latter. it is necessary: Grk. dei, pres. See verse 14 above. The verb is third person but almost all versions translate it as first person. Plummer suggests the verb means "it is ordained." for me: Grk. egō, first person pronoun. to proceed: Grk. poreuomai, pres. mid. inf. See verse 31 above. The present infinitive stresses continuing the journey toward his destination. Yeshua's determination is not influenced by human threats but by the Father's will. Stern observes that Yeshua's answer, like Paul's to disciples in Tyre (Acts 21:13), is that negativism will not dissuade him from following God's plan. today: Grk. sēmeron, adv. See the previous verse. and: Grk. kai, conj. tomorrow: Grk. aurion, adv. See the previous verse. and: Grk. kai. the day following: Grk. echō, pres. mid. part., to have. See verse 6 above. The middle voice stresses that which is closely joined to, thus adjoining, neighboring, bordering, or following (Thayer). Plummer suggests that the "three days" seems here, as in the three years (verse 7 above), to denote a period of time as complete in itself, with a beginning, middle, and end. The straightforward meaning of Yeshua's declaration here is that he was in fact three days from Jerusalem and heading to the city at the time of Hanukkah. See verse 22 above. because: Grk. hoti, conj. it is not: Grk. ou, adv. possible that: Grk. endechomai, pres. mid., to receive and thus accepting or admitting something as possible or permissible. The following scenario is simply inconceivable. a prophet: Grk. prophētēs. See verse 28 above. to perish: Grk. apollumi, aor. mid. inf. See verse 13 above. outside: Grk. exō, adv. See verse 25 above. of Jerusalem: Grk. Ierousalēm. See verse 4 above. The saying of this clause presents a challenge to interpret. First, is the mention of "a prophet" generic referring to any prophet or is it a particular prophet? Second, does Yeshua imply that martyred prophets were only killed in Jerusalem? Third, does the location reference "outside" contradict the later reports of the location of the crucifixion? Plummer insists that to make "a prophet" equivalent to the prophecy of Moses (Deut 18:15; John 1:21, 25; 6:14; 7:40), and "interpret it of Christ in particular, does violence to the Greek." On the contrary Yeshua's use of "a prophet" to allude to himself is perfectly in accord with the Hebrew and LXX translation of the prophecy of Moses who uses the title without the definite article (cf. Acts 3:22; 7:37). Yeshua identified himself as a prophet (Luke 4:24), others viewed him as one of the prophets of old (Matt 21:11; Luke 9:8, 19; John 4:19) and some regarded him as the prophet Moses predicted (John 6:14; 7:40). The use of "a prophet" is clearly an indirect manner of referring to himself in the third person as he uses the title "Son of Man." Second, Ellicott makes the claim that "Jerusalem had made the slaughter of the prophets a special prerogative, a monopoly." Other commentators express a similar point of view (Barnes, Geldenhuys, Meyer, Vincent). However, the great majority of prophets that died by violence were killed away from Jerusalem. Jezebel killed many prophets (1Kgs 18:4). According to Jewish tradition (see the next verse) Jeremiah was killed in Egypt and Ezekiel was killed in Babylon. Yochanan the Immerser was killed where he was imprisoned in Perea (Matt 14:8-10; Josephus, Ant. XVIII, 5:2). Third, in terms of location Yeshua affirms prophecy that the Messiah must die at Jerusalem (Dan 9:24-26; Zech 12:10) and by crucifixion (Ps 22:16; Zech 12:10). He does not mean to deny later statements of being executed outside the walls of the city (Luke 23:33; John 19:17; Heb 13:12). Technically the city limits of Jerusalem did extend two thousand cubits or a thousand yards beyond the wall according to the rule of a Sabbath's journey (Acts 1:12; Sotah 5:3; Erubin 15a; 42b; 44b). Thus, the city limits encompassed Golgotha. King Agrippa would eventually enclose this area with a wall (A.D. 41-44; Ant. XIX, 7:2). In addition, the mention of the city's name alludes to the ruling authority headquartered there as the fig tree in the previous parable (verse 6 above). It simply is not possible that the prophet predicted by Moses could be put to death other than by the authority of those ruling the holy city (Gill). 34 O Jerusalem, Jerusalem, the one killing the prophets and stoning those having been sent to her! How often I have wanted to gather your children, that way a hen gathers her brood under her wings, and you were not willing! Reference: Nehemiah 9 26; Matthew 23:37; Acts 7:52. O Jerusalem: Grk. Ierousalēm, voc. Jerusalem: Grk. Ierousalēm, voc. See verse 4 above. The repetition in personal address was a form of endearment among ancient Jews, copied no doubt from God (cf. Gen 22:11; 46:2; Ex 3:4; 1Sam 3:10). Only Luke records Yeshua use of the double address, first of Martha (Luke 10:41), then Simon (Luke 22:31) and finally Saul (Acts 9:4). In every case when God called the name of someone twice, He was about to do something dramatic in their lives and in the story of redemption. The repetition is designed to get attention, address hearts and make an appeal for action. Repetition of a name also occurs as an expression of desolation and heartbreak as David cried of Absalom (2Sam 18:33). The direct address here reflects a similar purpose. Lightfoot dates this occasion as Yeshua's observance of Hanukkah (145) as recorded in John 10:22-23. Noting that Luke introduces this lament much earlier than Matthew, F.F. Bruce observes, "the lament would be chronologically appropriate if it were uttered at the end of Yeshua's last visit to Jerusalem before the final one (224). So, prior to departing the city and returning to Perea (John 10:40), perhaps on the Olivet hillside, Yeshua faces the holy city and addresses the ruling authorities as if standing in front of them. the one: Grk. ho, voc., definite article but used here as a demonstrative pronoun. The singular article personifies the city and introduces a notorious characteristic. The vocative case of the clause emphasizes that it's part of the direct address, i.e., "you are the one." Jerusalem is the place God chose for His name to dwell (Deut 12:5, 11; 14:23; 16:2; 1Kgs 5:5; 2Chr 6:33; Ezra 6:12; Neh 1:9). Yet, ever since the time of Rehoboam the city represented a history of lawless leaders. killing: Grk. apokteinō, voc. pres. part. See verse 4 above. The present tense is the historical present that views a past event with vividness (DM 185). the prophets: pl. of Grk. ho prophētēs. See verse 28 above. The title would include all who proclaimed God's word to Israel. Yeshua echoes the charge of Nehemiah in his intercessory prayer of the prophets being killed by leaders of Israel (Neh 9:26). A number of passages in the Tanakh note the killing of God's messengers by various leaders without mentioning any names (1Kgs 18:4, 13; 19:10, 14; 1Chr 16:22; Neh 9:26; Lam 4:13). According to Jewish traditions martyrs among the Hebrew prophets included Joel, Amos, Micah, Isaiah, Jeremiah, Habakkuk, and Ezekiel. See the record of martyred prophets preserved in Lives of the Prophets, an apocryphal work of Jewish origin, repeated in the medieval Nestorian book The Book of the Bee, Chap. XXXII. However, the focus here is on Jerusalem and not martyrdoms that occurred elsewhere. Two noted messengers of God were killed at Jerusalem. Isaiah was put to death by King Manasseh by being sawn in half (Heb 11:37; Yebamoth 49b; Ascension of Isaiah 1:9; 5:2). Then Uriah the son of Shemaiah from Kiriath-jearim who prophesied a similar message as Jeremiah was killed by King Jehoiakim, who slew him with a sword and cast his dead body into the burial place of the common people (Jer 26:20-23). and: Grk. kai, conj. stoning: Grk. lithoboleō, pres. part., throw stones at someone, here as a mode of killing. Again the present tense is historical, although the verb could anticipate the stoning of Stephen (Acts 7:54-58). Stoning was one of the four methods of capital punishment prescribed under Jewish law (Sanhedrin 6:1), based on the Torah instruction in Deuteronomy 17:2-7. Several passages mention stoning someone to death (Lev 24:11, 23; Josh 7:15, 25; 1Kgs 12:18; 21:13-14; 2Chr 10:18), and such is the meaning here. Paul notes past injustice in Israel of God-appointed messengers being stoned to death (Heb 11:37). those: pl. of Grk. ho, again used as a demonstrative pronoun. having been sent: Grk. apostellō, aor. pass. part., to cause to move from one position to another, but often used of commissioning and empowering a messenger. to: Grk. pros, prep. See verse 7 above. Use of the preposition emphasizes the face-to-face confrontation by the messengers of God. her: fem. of Grk. autos, personal pronoun. The feminine form is appropriate since Jerusalem is a feminine noun. Two messengers of God were stoned to death in Jerusalem. Zechariah the son of the high priest Berechiah was stoned in Jerusalem at the order of King Joash (9th c. B.C.) after rebuking him and the people for forsaking ADONAI (2Chr 24:21; Matt 23:35; Luke 11:51). According to Jewish tradition the prophet Habakkuk (7th c. B.C.) was stoned in Jerusalem (The Book of the Bee, Chap. XXXII). How often: Grk. posakis, interrogatory adv., how often, how many times. The adverb introduces a heartfelt and probing question that is not rhetorical. I have wanted: Grk. thelō, aor. See verse 31 above. The first person stresses Yeshua's own desire. to gather: Grk. episunagō, aor. inf., bring together as a group, often for a specific purpose or event; gather together. your: Grk. su, second person pronoun. children: pl. of Grk. ho teknon, child of undetermined age beyond infancy, normally referring to a son. Use of "children" substantiates that Yeshua is addressing the rulers and not the population. The leaders of Israel are often referred to in Scripture as "fathers," so the citizens of Israel then could be figuratively viewed as "their children." that: Grk. hos, relative pronoun. way: Grk. tropos, mode or procedure in which something takes place; way, manner. a hen: Grk. ornis, a female bird with the capability of flight. The term does not necessarily refer to a chicken. gathers her: Grk. heautou, reflexive pronoun. brood: Grk. nossia (from nossos, "young bird" or "chick"), a number of young produced by a female bird, a family of offspring; brood, nestlings. under: Grk. hupo, prep. her wings: pl. of Grk. ho pterux, a wing or pinion, an appendage designed for flight. The imagery of a bird caring for its young was a powerful symbol of protection and provision. The metaphorical description of being "gathered under wings" first occurs in Scripture in the declaration of Boaz to Ruth, "May ADONAI repay you for what you have done, and may you be fully rewarded by ADONAI, God of Israel, under whose wings you have come to take refuge" (Ruth 2:12 TLV). Then a psalmist lauds ADONAI as a shelter, "He will cover you with His feathers, and under His wings you will find refuge. His faithfulness is body armor and shield" (Ps 91:4 TLV). Stern notes that in the Talmud the expression of a hen gathering her brood is used as a metaphor for a proselyte being brought under the "wings of the Sh'khinah" (Shabbat 31a; Sotah 13b) (72). Yeshua draws on the biblical motif to express his heart's desire. A similar description occurs in the Apocrypha: "Thus says the Lord Almighty: Have I not entreated you as a father entreats his sons or a mother her daughters or a nurse her children, 29 that you should be my people and I should be your God, and that you should be my sons and I should be your father? 30 I gathered you as a hen gathers her brood under her wings. But now, what shall I do to you? I will cast you out from my presence.'' (2Esdras 1:28-30 RSV) and: Grk. kai. you were not: Grk. ou, adv. willing: Grk. thelō, aor., 2p-pl. Yeshua rebukes leaders for their opposition to his ministry. One Judean leader viewed Yeshua's gathering as bringing all Jews back to the land of Israel and reigning over them as king (John 11:49-52). The end result would be loss of priestly authority. Tens of thousands of Jews were "flocking" to Yeshua (Luke 12:1), which greatly concerned the Judean leaders (John 12:19). The leaders did everything possible to prevent the people being "gathered" to Yeshua, especially threatening excommunication (John 9:22; 12:42). 35 Behold, your house is being left to you. Now I say to you, you will not see me until you say, 'Blessed is the One coming in the name of ADONAI!'" Reference: Jeremiah 22:5; Psalm 118:26; Matthew 23:38-39; Mark 11:9; John 12:13. Behold: Grk. idou, aor. imp. See verse 7 above. your: Grk. humeis, pl. second person pronoun. house: Grk. ho oikos may mean (1) a structure for habitation; house, home; or (2) persons inhabiting a house, house, household, family. In the LXX oikos translates Heb. beit, house, household, first in Genesis 7:1. The term could also have a figurative meaning of a group bound by lineage, e.g. "house of Jacob" (Luke 1:33), or house of David (Luke 1:27, 69). The phrase "your house" may allude to the mention of Jerusalem in the previous verse, but it is more particular than the city. Thus commentators generally associate the "house" with the Temple, which is referred to frequently in Scripture as the "house of God" (Luke 6:4). The reference of "your house" contrasts with Yeshua's use of "my house" (Luke 19:46), and hints at what it had become. The Sadducean Temple authorities ("house of Zadok") had allowed the Court of the Nations to be turned into a "robbers den" (Luke 19:46). Under the leadership of Annas the priests were masters of extortion by collecting the exorbitant temple tax, charging high fees for changing currency, and selling merchandise and sacrificial animals at inflated prices. Indeed the merchant stalls became known in rabbinical writings as the "Bazaars of the Sons of Annas" (Edersheim 257). The family of Annas was essentially a crime family and all the commercial activity in the temple made them the equivalent of millionaires in modern money. is being left: Grk. aphiēmi, pres. pass. See verse 8 above. In this context the verb has the meaning to abandon, to leave destitute of God's help (Thayer). The present tense emphasizes action that is in progress and will reach its goal. to you: Grk. humeis. The Matthew parallel, spoken during Yeshua's last week in Jerusalem, adds the adjective "desolate." The first sentence of this verse is probably derived from the pronouncement of judgment found in Jeremiah 22:5. However, the saying on this occasion does not refer to the future destruction of the Temple, but the present management of the Sadducean priesthood. Yeshua's judgment means "You have it entirely to yourselves to possess and protect; for God will no longer dwell in it and protect it" (Plummer). The declaration of "being left" could be viewed as a verbal equivalent to the act of shaking the dust off one's feet (Luke 9:5). This symbolic act signified treating the unrepentant offenders in a city as heathen and under the judgment of God. Even though "being left" has a tone of finality, the offenders will have the opportunity to change their minds as depicted in the parable of the fig tree (verses 8-9 above). Yeshua then predicts when that next opportunity will occur. Now: Grk. de, conj. See verse 1 above. Many versions translate the conjunction as a simple connective that continues the thought of the previous sentence, "and." However, if Yeshua had intended such connection, it would be more natural to use kai. The position of de in the syntax of the verse suggests something more than connection, either a contrast or a transition, more likely the latter. I say: Grk. legō, pres. See verse 2 above. to you: Grk. humeis. In context the plural pronoun refers to the members of the Temple ruling council (cf. John 7:45), the ones in charge of the "house." you will not: Grk. ou mē, lit. "not, not." The combination of the two negative particles is the strongest manner of denying something, meaning "not at all, by no means." see: Grk. horaō, aor. subj., 2p-pl. See verse 12 above. me: Grk. egō, first person pronoun; Yeshua. again: Some versions insert the word "again" here (CEV, CJB, GW, ISV, MSG, NOG, NIV, NLT, WE), even though there is no Greek with that meaning in this verse. Even so use of the adverb is appropriate given the chronology of Yeshua preparing to depart Jerusalem after Hanukkah. until: Grk. heōs, adv. See verse 8 above. See the Textual Note below. you say: Grk. legō, aor. subj., 2p-pl. Yeshua then quotes from Psalm 118:26. Psalm 118 is one of the Hallel ("Praise") Psalms (113-118) sung during festivals. The full Hallel is recited during Pesach (Passover), Shavuot (Feast of Weeks), Sukkot (Feast of Booths), and Hanukkah (Feast of Dedication) (Sefaria). According to the Talmud, singing the Hallel serves to remind Jews of five major themes of history. These themes include the Exodus from Egypt; the dividing of the Red Sea; the giving of the Torah; the resurrection of the dead; and the pangs ("suffering") of the Messiah (Pesachim 118a). Blessed is: Grk. eulogeō, perf. pass. part., to invoke divine favor or to express high praise, to bless, to offer a blessing; in this case the latter meaning. The corresponding Heb. verb is barak, which lit. means "to kneel" or "to bless" (BDB 138). the One: Grk. ho, definite article but used here as a demonstrative pronoun, used here in reference to the Messiah. coming: Grk. erchomai, pres. mid. part. See verse 6 above. in: Grk. en, prep. the name: 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. of ADONAI: Grk. kurios (for Heb. YHVH). See verse 8 above. The Hallel quotation is a significant pronouncement. In context the "one coming" is a royal personage who will bring salvation and prosperity (Ps 118:25) and naturally became a figure for the Messiah (cf. Matt 11:3). Then "coming in the name" could have the meaning of "coming with the authority of" or "coming while bearing the name." Offering the greeting "blessed" affirms the status of the one coming as the one chosen by the God of Israel, none other than David's heir, the King of Israel. While Plummer interprets the entire saying as referring to the "conversion" of Jews throughout all time, Bible commentators generally associate the Hallel quotation as a prediction of the Second Coming of Yeshua, as it appears to be used in the Matthew parallel (23:39). Historically the blessing of Psalm 118:26 was offered by Temple priests on pilgrims arriving at Jerusalem for a major festival (Ellicott, Lumby on Psalm 118). However, F.F. Bruce appropriately suggests that spoken on the eve of his departure from Jerusalem after Hanukkah the declaration would signify nothing more than "You will not see me until festival time" (224). The proclamation does hint at the shout of the crowd during Yeshua's triumphal entry into Jerusalem (cf. Matt 21:9; Mark 11:9-10; Luke 19:38), although on that occasion Pharisees rebuke Yeshua for allowing his followers to shout the greeting (Luke 19:39). Textual Note Some versions insert the words "the time comes when" (ēxei hote) after "until" even though the phrase is not found in the earliest and best manuscripts; p45 and p75 (both 3rd c.), Sinaiticus (4th c.), Vaticanus (4th c.) and the Old Syriac (2nd/3rd c.).
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. Barnes: Albert Barnes (1798-1870), Notes on the New Testament: Explanatory and Practical (1884). Online Baron: David Baron, Zechariah: A Commentary on His Vision and Prophecies. Kregel Publications, 1918. BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online. Bond: Helen Katharine Bond, Pontius Pilate in History and Interpretation. Cambridge University Press, 1998. Online. Bruce: F.F. Bruce, The Hard Sayings of Jesus. InterVarsity Press, 1983. Danker: F.W. Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009. Davies: W.D. Davies, Paul and Rabbinic Judaism: Some Rabbinic Elements in Pauline Theology. rev. ed. Harper Torchbooks, 1967. 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. Edersheim: Alfred Edersheim (1825-1889), The Life and Times of Jesus the Messiah (1883). New Updated Edition. Hendrickson Publishers, Inc., 1993. Online. Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online. Ellis: E. Earle Ellis, The Gospel of Luke. Rev. ed. William B. Eerdmans Pub. Co., 1981. [New Century Bible Commentary]. Exell: Joseph S. Exell (d. 1910), Luke, The Pulpit Commentary, Vol. 16. eds. Joseph Exell and H.DM. Spence. Hendrickson Pub., 1985. Online. Geldenhuys: Norval Geldenhuys, Commentary on the Gospel of St. Luke. William B. Eerdmans Pub. Co., 1951. (NICNT) Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online. GNT: The Greek New Testament, eds. Kurt Aland, Matthew Black, Bruce M. Metzger, & Allen Wiegren. American Bible Society, 1966. [NA25] HELPS: The Discovery Bible New Testament: HELPS Word Studies. eds. Gleason L. Archer and Gary Hill. Moody Press, 1987, 2011. (Online at BibleHub.com) Lane: William L. Lane, The Gospel According to Mark. William B. Eerdmans Pub. Co., 1974. [New International Commentary on the New Testament] Levine: Amy-Jill Levine, Annotations on "Luke," Jewish Annotated New Testament, eds. Amy-Jill Levine and Marc Brettler. Oxford University Press, 2011. Lightfoot: John Lightfoot (1602-1675), A Commentary on the New Testament from the Talmud and Hebraica (1859 ed.), 4 Vols. Hendrickson Pub., 1989. Online. LSJ: Henry George Liddell and Robert Scott, A Greek-English Lexicon. Revised and augmented by Sir Henry Stuart Jones. Clarendon Press, 1940. Online. Lumby: J. Rawson Lumby (1831–1895), Luke, The Cambridge Bible for Schools and Colleges. Cambridge University Press, 1891. Online. Meyer: Heinrich August Wilhelm Meyer (1800-1873), Critical and Exegetical Commentary on the New Testament (1859). 21 vols. T&T Clark, 1880. Online. 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. Neil: James Neil, Palestine Explored. James Nisbet & Co., 1882. 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. Rienecker: Fritz Rienecker, A Linguistic Key to the Greek New Testament. 2 vol. Zondervan Pub. House, 1980. Ross: Allen P. Ross, Introducing Biblical Hebrew. Baker Academic, 2001. Santala: Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings. Keren Ahvah Meshihit, 1984, 1992. Online. Stern: David Stern, Jewish New Testament Commentary, Jewish New Testament Publications, 1996. Thayer: Joseph Henry Thayer, Greek–English Lexicon of the New Testament. Harper Brothers, 1889. Online. Tristram: Henry Baker Tristram (1822-1906), The Natural History of the Bible. Society for Promoting Christian Knowledge, 1883. Online. Zodhiates: Spiros Zodhiates (1922-2009), ed. The Complete Word Study Dictionary: New Testament. AMG Publishers, 1992, 1993. Copyright © 2024-2025 Blaine Robison. All rights reserved. |
