παρειά.

29. Cheek (cayóva). Lit., the jaw. The cheek is Tapetá. The blow intended is not, therefore, a mere slap, but a heavy blow; an act of violence rather than of contempt.

Taketh away (aïpovтos). Lit., taketh up, lifteth.

Cloke-coat. See on Matt. v. 40.

30. Every one. Peculiar to Luke. Augustine remarks, "omni petenti, non omnia petenti; give to every one that asks, but not everything he asks."

Asketh (aiToÛVTI). See on Matt. xv. 23. Compare Matt. v. 42.

Ask again (aπaire). Only here and ch. xii. 20. Used in medical language of diseases demanding or requiring certain

treatment.

32. What thank (Tola)? What kind of thanks? Not what is your reward, but what is its quality? On thank (xápıs), sce on ch. i. 30.

34. Lend (Savellere). Properly, at interest.

Sinners (oi apapтwhoì). The article marks them as a class. So, often in New Testament, as when classed with publicans.

Love. Not povo, which implies an instinctive, affectionate attachment, but ȧyaжwow, of a sentiment based on judgment and calculation, which selects its object for a reason. See, farther, on John xxi. 15-17. Tynd., the very sinners love their lovers.

35. Hoping for nothing again (undèv åteλπIČOVтES). A later Greek word, only here in New Testament, and meaning originally to give up in despair, a sense which is adopted by some high authorities, and by Rev., never despairing. Luke

was familiar with this sense in the Septuagint. Thus Isa. xxix. 19, “The poor among men (οἱ ἀπηλπισμένοι τῶν ἀνθρώπων) shall rejoice." So in Apocrypha, 2 Mac. ix. 18, “despairing of his health;" Judith ix. 11, "A saviour of them that are without hope (anioμévwv)." According to this, the sense here (ἀπηλπισμένων).” is, "do good as those who consider nothing as lost." The verb and its kindred adjective are used by medical writers to describe desperate cases of disease.

Children of the Highest (vioì víoτov). Rev., rightly, sons. Compare Matt. v. 45, 48.

Kind (XPηotós). See on Matt. xi. 30.

36. Merciful (oixтipμoves). See on Jas. v. 11.

37. Forgive (ȧπоλúЄтe). Lit., release. So Rev., Christ exhorts to the opposite of what he has just forbidden: "do not condemn, but release." Compare ch. xxii. 68; xxiii. 16, 17.

38. Pressed down (πETIEσμévov). Only here in New Testament. A common medical term for pressing strongly on a part of the body, and opposed to favew, to touch gently.

The

Shaken together, running over. Bengel says, "Pressed down, as dry articles; shaken together, as soft goods; running over, as liquids." But this is fanciful and incorrect. allusion in every case is to a dry measure; and the climax in the three participles would be destroyed by Bengel's interpretation.

Bosom (TOV KONTOV). The gathered fold of the wide upper garment, bound together with the girdle, and thus forming a pouch. In the Eastern markets at this day vendors may be seen pouring the contents of a measure into the bosom of a purchaser. In Ruth iii. 15, Boaz says to Ruth, "Bring the vail (the mantle, so Rev., Old Testament), that thou hast upon thee, and hold it (hold it open): and he measured six measures of barley into it." Compare Isa. lxv. 7, "I will measure their

former work into their bosom; also Jer. xxxii. 18. In Acts xxvii. 39, the word is used of a bay in a beach, forming a bend in the land like the hollow of a robe. Similarly, the Latin sinus means both the hanging, baggy bosom of a robe and a bay.

39. Can the blind (μýti dvvataι Tupλòs)? The interrogative particle expects a negative reply. Surely the blind cannot, etc.

Lead (odnyeîv). Better, guide, as Rev., since the word combines the ideas of leading and instructing.

Shall they not (oxi)? Another interrogative particle, this time expecting an affirmative answer.

40. Perfect (xaтηptioμévos). Rev., rendering the participle more literally, perfected. See on Matt. iv. 21. The word signifies to readjust, restore, set to rights, whether in a physical or a moral sense. See 1 Cor. i. 10, where Paul exhorts to be perfectly joined together (кaτηρTIOμévoi) in opposition to being divided. In Gal. vi. 1, it is used of restoring a brother taken in a fault. Hence the meaning to perfect, as Eph. iv. 12. Used in medical language of setting a bone or joint.

41. Beholdest (Bλéπels)—considerest (kaтavoeîs)—mote (kappos)-beam (Sokov). See on Matt. vii. 3.

42. Brother. 'Expressing the pretence of fraternal duty. To this is opposed 'Thou hypocrite!'" (Bengel).

Let me cast out (äpes éxßáλw) with a studied courtesy : allow me to cast out.

See clearly to cast out. See on Matt. vii. 5.

43. A good tree bringeth not forth corrupt fruit (où éσTIV δένδρον καλὸν, ποιοῦν καρπὸν σαπρόν). there is no good tree that bringeth, etc.

Rev., more correctly, Zaπрóv, corrupt, is ety

mologically akin to σýπw, in Jas. v. 2: "Your riches are corrupted." The word means rotten, stale.

Neither. Rev., nor again. The A. V. omits again (máλiv, on the other hand).

44. Bramble-bush (Bárov.) Matthew has тpißolov, thistles. The word occurs only once outside of Luke's writings, in Mark xii. 26, where it is used as the familiar title of a section of the Pentateuch. Luke also uses it in the same way (xx. 37). He was doubtless acquainted with it medicinally, as it was extensively used by ancient physicians. Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient. Galen also has a saying similar to our Lord's: "A farmer could never make a bramble bear grapes." It is the word employed by the Septuagint for the bush out of which God spoke to Moses.

Grapes (σтavλǹv). Lit., a cluster of grapes.

45. Evil. See on Luke iii. 19.

47. I will show you to whom he is like. Peculiar to Luke. See on Matt. vii. 24.

48. Digged deep (čσкaчev kaì éßádvvev). The A. V. regards the two words as a strong expression of a single idea; but the idea is twofold: he dug (through the sand), and deepened down into the solid rock. So Rev., rightly, he digged and went deep.

The flood (μμúpas). There is no article: a flood. The word occurs in Luke only, and only in this passage. As a medical term it is used of excess of fluids in the body: flooding.

Beat vehemently (πрoσéррnev). Rev., more literally, brake. Used by physicians of a rupture of the veins. It occurs only here and ver. 49. Matthew has πрoσéкoчav, beat.

49. Upon the earth without a foundation. Matthew, upon the sand. The two men are conceived as alike selecting a spot where the sand overlies the rock. The one builds directly upon the sand, the other digs through and down into the rock.

It fell (ễπeσev). But the best texts read σvvéteσev, fell together, collapsed. Rev., fell in. Only here in New Testament. In medical language used of the falling-in of parts of the body. Thus Hippocrates, "the temples fallen in: the limb quickly collapses or shrivels." Matthew uses the simple verb éπeσev, fell.

Ruin (pa). Lit., breaking. Only here in New Testament. A medical term for a laceration or rupture. Matthew has TTŵσis, the fall.

CHAPTER VII.

1-10. Compare Matt. viii. 5–13.

1. Sayings (pýμaтa). See on ch. i. 37.

In the ears (eis Tàs ȧxoàs). Lit., into the ears. Luke iv. 37.

See on ears,

2. Centurion (EKатоνтáρxov). From exaтov, a hundred, and ǎpxw, to command. Commander of a hundred men. Mark uses KevτUρiwv, a Graecized form of the Latin word centurio. A centuria was originally a division consisting of a hundred things of a kind; and thence came to mean any division, whether consisting of a hundred or not. In military language it meant a division of troops, a company, not necessarily of a hundred, the captain of which was called centurio. The numbers of a century varied from about fifty to a hundred. The Roman legion consisted of ten cohorts or σTeîpai, bands, as "the Italian band," of which Cornelius was a centurion (Acts x. 1). The commanders of these cohorts were called chiliarchs, or chief captains