The mission of the Seventy would be relatively brief, so they needed to travel lightly (cf. Luke 9:3; Mark 6:8). The implication of their not carrying a purse was that they should depend on the hospitality and gifts of believers to sustain them, but most importantly on God. In ancient Near Eastern culture people often gave very long greetings that tied them up sometimes for days (cf. Judges 19:4-9; 2 Kings 4:29). Jesus did not mean that His disciples should be unfriendly or unsociable but that they should not allow these greetings to divert them from their mission. They were to pursue their work and not waste their time on lesser things. [source][source][source]
Context Summary
Luke 10:1-16 - The Forerunners Of The Lord
In the appointment of the Seventy there was perhaps an allusion to Numbers 11:24-25. In this case, as in that, there was the endowment of conspicuous spiritual power. We can only prepare the way for our Lord. No one of us can suffice for the soul of man. We must always say with the Baptist: "There cometh one mightier than I." Would that Christ always came where we had been! See Luke 10:1.
Let us not forget to pray for laborers; but if we pray truly we shall endeavor to answer our own prayers, by going and by inciting others to go. How often a child's life becomes dedicated through hands being laid on the young head by some servant of God, who says: "When you grow up, you must work for the Lord Jesus!"
The Lord asks for simplicity. We may not in our northern climate be able to carry out these precepts precisely and literally. But the inner thought of His words is that we are to be absorbed in giving the message, leaving all things else as a very secondary question and allowing God to care for us and ours. [source]
Chapter Summary: Luke 10
1Jesus sends out at once seventy disciples to work miracles, and to preach; 13pronounces a woe against certain cities 17The seventy return with joy; 18he shows them wherein to rejoice, 21and thanks his Father for his grace; 23magnifies the happy estate of his church; 25teaches the lawyer how to attain eternal life, 30and tells the parable of the good Samaritan; 38reprimands Martha, and commends Mary her sister
Greek Commentary for Luke 10:4
Purse [βαλλαντιον] Old word for money-bag, sometimes a javelin as if from βαλλω ballō Only in Luke in the N.T. (Luke 10:4; Luke 12:33; Luke 22:35). See note on Luke 9:3; notes on Mark 6:7.; and the notes on Matthew 10:9. for the other similar items. [source]
Salute no man on the way [μηδενα κατα την οδον ασπασηστε] First aorist (ingressive) middle subjunctive with μηδενα mēdena The peril of such wayside salutations was palaver and delay. The King‘s business required haste. Elisha‘s servant was not to tarry for salutations or salaams (2 Kings 4:29). These oriental greetings were tedious, complicated, and often meddlesome if others were present or engaged in a bargain. [source]
Purse [βαλλάντιον] Used by Luke only. For money. [source]
Scrip [πήραν] For victuals. Rev., wallet. [source]
Salute no man [] Oriental salutations are tedious and complicated. The command is suited to a rapid and temporary mission. Compare 2 Kings 4:29. “These instructions were also intended to reprove another propensity which an Oriental can hardly resist, no matter how urgent his business. If he meets an acquaintance, he must stop and make an endless number of inquiries, and answer as many. If they come upon men making a bargain, or discussing any other matter, they must pause and intrude their own ideas, and enter keenly into the business, though it in nowise concerns them; and, more especially, an Oriental can never resist the temptation to assist when accounts are being settled or money counted out. The clink of coin has a positive fascination to them” (Thomson, “Land and Book”). [source]
Reverse Greek Commentary Search for Luke 10:4
Matthew 6:25Take no thought [μὴ μεριμνᾶτε] The cognate noun is μέριμνα , care, which was formerly derived from μερίς , a part; μερίζω , to divide; and was explained accordingly as a dividing care, distracting the heart from the true object of life, This has been abandoned, however, and the word is placed in a group which carries the common notion of earnest thoughtfulness. It may include the ideas of worry and anxiety, and may emphasize these, but not necessarily. See, for example, “careth for the things of the Lord” (1 Corinthians 7:32). “That the members should have the same care one for another” (1 Corinthians 12:25). “Who will care for your state?” (Philemon 2:20). In all these the sense of worry would be entirely out of place. In other cases that idea is prominent, as, “the care of this world,” which chokes the good seed (Matthew 13:22; compare Luke 8:14). Of Martha; “Thou art careful ” (Luke 10:41). Take thought, in this passage, was a truthful rendering when the A. V. was made, since thought was then used as equivalent to anxiety or solicitude. So Shakspeare (“Hamlet”):“The native hue of resolutionIs sicklied o'er with the pale cast of thought. ” And Bacon (Henry VII.): “Hawis, an alderman of London, was put in trouble, and died with thought and anguish.” Somers' “Tracts” (in Queen Elizabeth's reign): “Queen Catherine Parr died rather of thought. ” The word has entirely lost this meaning. Bishop Lightfoot (“On a Fresh Revision of the New Testament”) says: “I have heard of a political economist alleging this passage as an objection to the moral teaching of the sermon on the mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future.” It is uneasiness and worry about the future which our Lord condemns here, and therefore Rev. rightly translates be not anxious. This phase of the word is forcibly brought out in 1 Peter 5:7, where the A. V. ignores the distinction between the two kinds of care. “Casting all your care ( μέριμναν , Rev., anxiety )-DIVIDER-
upon Him, for He careth ( αὐτῷ μέλει )-DIVIDER-
for you,” with a fatherly, tender, and provident care.”-DIVIDER-
[source]
Matthew 6:25Be not anxious for your life [μη μεριμνατε τηι πσυχηι μων] This is as good a translation as the Authorized Version was poor; “Take no thought for your life.” The old English word “thought” meant anxiety or worry as Shakespeare says:“The native hue of resolution Is sicklied o‘er with the pale cast of thought.”Vincent quotes Bacon (Henry VII): “Harris, an alderman of London, was put in trouble and died with thought and anguish.” But words change with time and now this passage is actually quoted (Lightfoot) “as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future.” We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb μεριμναω merimnaō is from μερισ μεριζω meris class="normal greek">παγωμεν πιωμεν περιβαλωμετα merizō because care or anxiety distracts and divides. It occurs in Christ‘s rebuke to Martha for her excessive solicitude about something to eat (Luke 10:41). The notion of proper care and forethought appears in 1 Corinthians 7:32; 1 Corinthians 12:25; Philemon 2:20. It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In Matthew 6:31 Jesus repeats the prohibition with the ingressive aorist subjunctive: “Do not become anxious,” “Do not grow anxious.” Here the direct question with the deliberative subjunctive occurs with each verb (περιβαλωμετα phagōmen class="normal greek">ενδυσηστε piōmen class="normal greek">τηι πσυχηι peribalōmetha). This deliberative subjunctive of the direct question is retained in the indirect question employed in Matthew 6:25. A different verb for clothing occurs, both in the indirect middle (πσυχηι peribalōmetha fling round ourselves in Matthew 6:31, σωμα endusēsthe put on yourselves in Matthew 6:25).For your life (Πσυχη tēi psuchēi). “Here καρδια psuchēi stands for the life principle common to man and beast, which is embodied in the διανοια sōma the former needs food, the latter clothing” (McNeile). πνευμα Psuchē in the Synoptic Gospels occurs in three senses (McNeile): either the life principle in the body as here and which man may kill (Mark 3:4) or the seat of the thoughts and emotions on a par with πσυχη kardia and dianoia (Matthew 22:37) and pneuma (Luke 1:46; cf. John 12:27; John 13:21) or something higher that makes up the real self (Matthew 10:28; Matthew 16:26). In Matthew 16:25 (Luke 9:25) psuchē appears in two senses paradoxical use, saving life and losing it. -DIVIDER-
-DIVIDER-
[source]
Luke 12:33Bags [βαλλάντια] From βάλλω , to throw. Something into which money and other things are cast. Rev.,purses. See on Luke 10:4:. Wyc., satchels. [source]
Luke 10:38Received [ὑπεδέξατο] From ὕπο , under, and δέχομαι , to receive. Received him under her roof. Martha is marked as the head of the household. It was her house. She received the guest, and was chiefly busy with the preparations for his entertainment (Luke 10:40). [source]
Luke 2:38Coming up [επιστασα] Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in Luke 10:40. But here it probably means coming up and standing by and so hearing Simeon‘s wonderful words so that her words form a kind of footnote to his. [source]
Luke 12:33Purses which wax not old [βαλλαντια μη παλαιουμενα] So already βαλλαντιον ballantion in Luke 10:4. Late verb παλαιοω palaioō from παλαιος palaios old, to make old, declare old as in Hebrews 8:13, is passive to become old as here and Hebrews 1:11.That faileth not (ανεκλειπτον anekleipton). Verbal from α a privative and εκλειπω ekleipō to fail. Late word in Diodorus and Plutarch. Only here in the N.T. or lxx, but in papyri. “I prefer to believe that even Luke sees in the words not a mechanical rule, but a law for the spirit” (Bruce).Draweth near Instead of Matthew 6:19 “dig through and steal.”Destroyeth (διαπτειρει diaphtheirei). Instead of “doth consume” in Matthew 6:19. [source]
John 12:2So they made him a supper there [εποιησαν ουν αυτωι δειπνον εκει] Here again ουν oun is not inferential, but merely transitional. This supper is given by Mark (Mark 14:3-9) and Matthew (Matthew 26:6-13) just two days (Mark 14:1) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (John 12:2-9) it immediately after the arrival of Jesus in Bethany (John 12:1). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John “is here more probably accurate.” It all turns on John‘s purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12John closes his record of the public ministry of the Lord relative to the disciples at this feast (John 12:1-11), to the multitude in the triumphal entry (John 12:12-19), to the world outside in the visit of the Greeks (verses 20-36a), and with two summary judgments (John 12:36-50). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke 7:36-50). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. And Martha served Imperfect active of διακονεω diakoneō picturing Martha true to the account of her in Luke 10:40 But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark 14:3) and Matthew (Matthew 26:6) who mention the name of the host. It is not Simon the Pharisee (Luke 7:36), but Simon the leper (Mark 14:3; Matthew 26:6) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. That sat at meat “That lay back,” reclined as they did, articular participle (ablative case after εκ ek) of the common verb ανακειμαι anakeimai Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John 12:9). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus. [source]
Acts 18:17Beat him [ετυπτον] Inchoative imperfect active, began to beat him, even if they could not beat Paul. Sosthenes succeeded Crispus (Acts 18:8) when he went over to Paul. The beating did Sosthenes good for he too finally is a Christian (1 Corinthians 1:1), a co-worker with Paul whom he had sought to persecute. And Gallio cared for none of these things (και ουδεν τουτων τωι Γαλλιωνι εμελεν kai ouden toutōn tōi Galliōni emelen). Literally, “no one of these things was a care to Gallio.” The usually impersonal verb (μελει εμελεν meleiemelen imperfect active) here has the nominative as in Luke 10:40. These words have been often misunderstood as a description of Gallio‘s lack of interest in Christianity, a religious indifferentist. But that is quite beside the mark. Gallio looked the other way with a blind eye while Sosthenes got the beating which he richly deserved. That was a small detail for the police court, not for the proconsul‘s concern. Gallio shows up well in Luke‘s narrative as a clear headed judge who would not be led astray by Jewish subterfuges and with the courage to dismiss a mob. [source]
Acts 18:17And Gallio cared for none of these things [και ουδεν τουτων τωι Γαλλιωνι εμελεν] Literally, “no one of these things was a care to Gallio.” The usually impersonal verb (μελει εμελεν meleiemelen imperfect active) here has the nominative as in Luke 10:40. These words have been often misunderstood as a description of Gallio‘s lack of interest in Christianity, a religious indifferentist. But that is quite beside the mark. Gallio looked the other way with a blind eye while Sosthenes got the beating which he richly deserved. That was a small detail for the police court, not for the proconsul‘s concern. Gallio shows up well in Luke‘s narrative as a clear headed judge who would not be led astray by Jewish subterfuges and with the courage to dismiss a mob. [source]
Acts 9:4Saul, Saul [Σαουλ Σαουλ] The Hebrew form occurs also in Acts 22:7; Acts 26:14 where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in Acts 9:17 (Ananias). Deissmann (Bible Studies, p. 316) terms this use of με Saoul “the historian‘s sense of liturgical rhythm.” For the repetition of names by Jesus note Luke 10:41 (Martha, Martha), Luke 22:31 (Simon, Simon). Me (me). In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in Acts 9:5 made plain. Christ had already spoken of the mystic union between himself and his followers (Matthew 10:40; Matthew 25:40,Matthew 25:45; John 15:1-5). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in Acts 26:14, but not here. [source]
Romans 12:7Ministering [διακονίᾳ] Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except Luke 10:40, of Martha's serving; Hebrews 1:14, of the ministry of angels, and 2 Corinthians 3:7, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (1 Corinthians 12:5; Ephesians 4:13; 2 Timothy 4:11). Hence, 2. Of the apostolic office and its administration; (a) generally (Acts 20:24; 2 Corinthians 4:1; 1 Timothy 1:12); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (2 Corinthians 5:18; Acts 6:4; 2 Corinthians 3:8,2 Corinthians 3:9). It is not used of the specific office of a deacon; but the kindred word διάκονος occurs in that sense (Philemon 1:1; 1 Timothy 3:8,1 Timothy 3:12). As the word is employed in connection with both the higher and lower ministrations in the Church (see Acts 6:1,Acts 6:4), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says: “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” So Godet: “An activity of a practical nature exerted in action, not in word.” Some limit it to the office of deacon. [source]
Romans 8:26Helpeth our infirmity [συναντιλαμβανεται τηι αστενειαι ημων] Present middle indicative of συναντιλαμβανομαι sunantilambanomai late and striking double compound (Diodorus, lxx, Josephus, frequent in inscriptions, Deissmann, Light, etc., p. 87), to lend a hand together with, at the same time with one. Only twice in N.T., here and Luke 10:40 in Martha‘s plea for Mary‘s help. Here beautifully Paul pictures the Holy Spirit taking hold at our side at the very time of our weakness (associative instrumental case) and before too late. [source]
1 Corinthians 7:35Without distraction [ἀπερισπάστως] See on Luke 10:40. The same word compounded here with ἀ notis used of Martha's being cumbered or distracted with much serving. [source]
1 Corinthians 7:35Attend upon the Lord [ευπαρεδρον] Adjective construed with προς το pros to before, late word (Hesychius) from ευ eu well, and παρεδρος paredros sitting beside, “for the good position beside the Lord” (associative instrumental case of Κυριωι Kuriōi). Cf. Mary sitting at the feet of Jesus (Luke 10:39). Without distraction (απερισπαστως aperispastōs). Late adverb (Polybius, Plutarch, lxx) from the adjective απερισπαστος aperispastos (common in the papyri) from α a privative and περισπαω perispaō to draw around (Luke 10:40). [source]
1 Corinthians 7:35Without distraction [απερισπαστως] Late adverb (Polybius, Plutarch, lxx) from the adjective απερισπαστος aperispastos (common in the papyri) from α a privative and περισπαω perispaō to draw around (Luke 10:40). [source]
1 Corinthians 7:35Not that I may cast a snare upon you [ουχ ινα βροχον υμιν επιβαλω] ροχον Brochon is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example “hanged by a noose.” Επιβαλω Epibalō is second aorist active subjunctive of επιβαλλω epiballō old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. For that which is seemly (προς το ευσχημον pros to euschēmon). Old adjective (ευ eu well, σχημων schēmōn shapely, comely, from σχημα schēma figure). For the purpose of decorum. Attend upon the Lord Adjective construed with προς το pros to before, late word (Hesychius) from ευ eu well, and παρεδρος paredros sitting beside, “for the good position beside the Lord” (associative instrumental case of Κυριωι Kuriōi). Cf. Mary sitting at the feet of Jesus (Luke 10:39). Without distraction (απερισπαστως aperispastōs). Late adverb (Polybius, Plutarch, lxx) from the adjective απερισπαστος aperispastos (common in the papyri) from α a privative and περισπαω perispaō to draw around (Luke 10:40). [source]
Greek Commentary for Luke 10:4
Old word for money-bag, sometimes a javelin as if from βαλλω ballō Only in Luke in the N.T. (Luke 10:4; Luke 12:33; Luke 22:35). See note on Luke 9:3; notes on Mark 6:7.; and the notes on Matthew 10:9. for the other similar items. [source]
First aorist (ingressive) middle subjunctive with μηδενα mēdena The peril of such wayside salutations was palaver and delay. The King‘s business required haste. Elisha‘s servant was not to tarry for salutations or salaams (2 Kings 4:29). These oriental greetings were tedious, complicated, and often meddlesome if others were present or engaged in a bargain. [source]
Used by Luke only. For money. [source]
For victuals. Rev., wallet. [source]
Not that they were to go unshod, but that they were not to carry a change of sandals. See Deuteronomy 29:5; Deuteronomy 33:25. [source]
Oriental salutations are tedious and complicated. The command is suited to a rapid and temporary mission. Compare 2 Kings 4:29. “These instructions were also intended to reprove another propensity which an Oriental can hardly resist, no matter how urgent his business. If he meets an acquaintance, he must stop and make an endless number of inquiries, and answer as many. If they come upon men making a bargain, or discussing any other matter, they must pause and intrude their own ideas, and enter keenly into the business, though it in nowise concerns them; and, more especially, an Oriental can never resist the temptation to assist when accounts are being settled or money counted out. The clink of coin has a positive fascination to them” (Thomson, “Land and Book”). [source]
Reverse Greek Commentary Search for Luke 10:4
The cognate noun is μέριμνα , care, which was formerly derived from μερίς , a part; μερίζω , to divide; and was explained accordingly as a dividing care, distracting the heart from the true object of life, This has been abandoned, however, and the word is placed in a group which carries the common notion of earnest thoughtfulness. It may include the ideas of worry and anxiety, and may emphasize these, but not necessarily. See, for example, “careth for the things of the Lord” (1 Corinthians 7:32). “That the members should have the same care one for another” (1 Corinthians 12:25). “Who will care for your state?” (Philemon 2:20). In all these the sense of worry would be entirely out of place. In other cases that idea is prominent, as, “the care of this world,” which chokes the good seed (Matthew 13:22; compare Luke 8:14). Of Martha; “Thou art careful ” (Luke 10:41). Take thought, in this passage, was a truthful rendering when the A. V. was made, since thought was then used as equivalent to anxiety or solicitude. So Shakspeare (“Hamlet”):“The native hue of resolutionIs sicklied o'er with the pale cast of thought. ” And Bacon (Henry VII.): “Hawis, an alderman of London, was put in trouble, and died with thought and anguish.” Somers' “Tracts” (in Queen Elizabeth's reign): “Queen Catherine Parr died rather of thought. ” The word has entirely lost this meaning. Bishop Lightfoot (“On a Fresh Revision of the New Testament”) says: “I have heard of a political economist alleging this passage as an objection to the moral teaching of the sermon on the mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future.” It is uneasiness and worry about the future which our Lord condemns here, and therefore Rev. rightly translates be not anxious. This phase of the word is forcibly brought out in 1 Peter 5:7, where the A. V. ignores the distinction between the two kinds of care. “Casting all your care ( μέριμναν , Rev., anxiety )-DIVIDER- upon Him, for He careth ( αὐτῷ μέλει )-DIVIDER- for you,” with a fatherly, tender, and provident care.”-DIVIDER- [source]
This is as good a translation as the Authorized Version was poor; “Take no thought for your life.” The old English word “thought” meant anxiety or worry as Shakespeare says:“The native hue of resolution Is sicklied o‘er with the pale cast of thought.”Vincent quotes Bacon (Henry VII): “Harris, an alderman of London, was put in trouble and died with thought and anguish.” But words change with time and now this passage is actually quoted (Lightfoot) “as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future.” We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb μεριμναω merimnaō is from μερισ μεριζω meris class="normal greek">παγωμεν πιωμεν περιβαλωμετα merizō because care or anxiety distracts and divides. It occurs in Christ‘s rebuke to Martha for her excessive solicitude about something to eat (Luke 10:41). The notion of proper care and forethought appears in 1 Corinthians 7:32; 1 Corinthians 12:25; Philemon 2:20. It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In Matthew 6:31 Jesus repeats the prohibition with the ingressive aorist subjunctive: “Do not become anxious,” “Do not grow anxious.” Here the direct question with the deliberative subjunctive occurs with each verb (περιβαλωμετα phagōmen class="normal greek">ενδυσηστε piōmen class="normal greek">τηι πσυχηι peribalōmetha). This deliberative subjunctive of the direct question is retained in the indirect question employed in Matthew 6:25. A different verb for clothing occurs, both in the indirect middle (πσυχηι peribalōmetha fling round ourselves in Matthew 6:31, σωμα endusēsthe put on yourselves in Matthew 6:25).For your life (Πσυχη tēi psuchēi). “Here καρδια psuchēi stands for the life principle common to man and beast, which is embodied in the διανοια sōma the former needs food, the latter clothing” (McNeile). πνευμα Psuchē in the Synoptic Gospels occurs in three senses (McNeile): either the life principle in the body as here and which man may kill (Mark 3:4) or the seat of the thoughts and emotions on a par with πσυχη kardia and dianoia (Matthew 22:37) and pneuma (Luke 1:46; cf. John 12:27; John 13:21) or something higher that makes up the real self (Matthew 10:28; Matthew 16:26). In Matthew 16:25 (Luke 9:25) psuchē appears in two senses paradoxical use, saving life and losing it. -DIVIDER- -DIVIDER- [source]
From βάλλω , to throw. Something into which money and other things are cast. Rev.,purses. See on Luke 10:4:. Wyc., satchels. [source]
From ὕπο , under, and δέχομαι , to receive. Received him under her roof. Martha is marked as the head of the household. It was her house. She received the guest, and was chiefly busy with the preparations for his entertainment (Luke 10:40). [source]
Old word for money-bag, sometimes a javelin as if from βαλλω ballō Only in Luke in the N.T. (Luke 10:4; Luke 12:33; Luke 22:35). See note on Luke 9:3; notes on Mark 6:7.; and the notes on Matthew 10:9. for the other similar items. [source]
Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in Luke 10:40. But here it probably means coming up and standing by and so hearing Simeon‘s wonderful words so that her words form a kind of footnote to his. [source]
Money bag or purse. Old word, but in the N.T. only in Luke (Luke 10:4; Luke 12:33; Luke 22:35). [source]
So already βαλλαντιον ballantion in Luke 10:4. Late verb παλαιοω palaioō from παλαιος palaios old, to make old, declare old as in Hebrews 8:13, is passive to become old as here and Hebrews 1:11.That faileth not (ανεκλειπτον anekleipton). Verbal from α a privative and εκλειπω ekleipō to fail. Late word in Diodorus and Plutarch. Only here in the N.T. or lxx, but in papyri. “I prefer to believe that even Luke sees in the words not a mechanical rule, but a law for the spirit” (Bruce).Draweth near Instead of Matthew 6:19 “dig through and steal.”Destroyeth (διαπτειρει diaphtheirei). Instead of “doth consume” in Matthew 6:19. [source]
Here again ουν oun is not inferential, but merely transitional. This supper is given by Mark (Mark 14:3-9) and Matthew (Matthew 26:6-13) just two days (Mark 14:1) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (John 12:2-9) it immediately after the arrival of Jesus in Bethany (John 12:1). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John “is here more probably accurate.” It all turns on John‘s purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12John closes his record of the public ministry of the Lord relative to the disciples at this feast (John 12:1-11), to the multitude in the triumphal entry (John 12:12-19), to the world outside in the visit of the Greeks (verses 20-36a), and with two summary judgments (John 12:36-50). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke 7:36-50). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. And Martha served Imperfect active of διακονεω diakoneō picturing Martha true to the account of her in Luke 10:40 But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark 14:3) and Matthew (Matthew 26:6) who mention the name of the host. It is not Simon the Pharisee (Luke 7:36), but Simon the leper (Mark 14:3; Matthew 26:6) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. That sat at meat “That lay back,” reclined as they did, articular participle (ablative case after εκ ek) of the common verb ανακειμαι anakeimai Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John 12:9). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus. [source]
Inchoative imperfect active, began to beat him, even if they could not beat Paul. Sosthenes succeeded Crispus (Acts 18:8) when he went over to Paul. The beating did Sosthenes good for he too finally is a Christian (1 Corinthians 1:1), a co-worker with Paul whom he had sought to persecute. And Gallio cared for none of these things (και ουδεν τουτων τωι Γαλλιωνι εμελεν kai ouden toutōn tōi Galliōni emelen). Literally, “no one of these things was a care to Gallio.” The usually impersonal verb (μελει εμελεν meleiemelen imperfect active) here has the nominative as in Luke 10:40. These words have been often misunderstood as a description of Gallio‘s lack of interest in Christianity, a religious indifferentist. But that is quite beside the mark. Gallio looked the other way with a blind eye while Sosthenes got the beating which he richly deserved. That was a small detail for the police court, not for the proconsul‘s concern. Gallio shows up well in Luke‘s narrative as a clear headed judge who would not be led astray by Jewish subterfuges and with the courage to dismiss a mob. [source]
Literally, “no one of these things was a care to Gallio.” The usually impersonal verb (μελει εμελεν meleiemelen imperfect active) here has the nominative as in Luke 10:40. These words have been often misunderstood as a description of Gallio‘s lack of interest in Christianity, a religious indifferentist. But that is quite beside the mark. Gallio looked the other way with a blind eye while Sosthenes got the beating which he richly deserved. That was a small detail for the police court, not for the proconsul‘s concern. Gallio shows up well in Luke‘s narrative as a clear headed judge who would not be led astray by Jewish subterfuges and with the courage to dismiss a mob. [source]
The Hebrew form occurs also in Acts 22:7; Acts 26:14 where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in Acts 9:17 (Ananias). Deissmann (Bible Studies, p. 316) terms this use of με Saoul “the historian‘s sense of liturgical rhythm.” For the repetition of names by Jesus note Luke 10:41 (Martha, Martha), Luke 22:31 (Simon, Simon). Me (me). In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in Acts 9:5 made plain. Christ had already spoken of the mystic union between himself and his followers (Matthew 10:40; Matthew 25:40, Matthew 25:45; John 15:1-5). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in Acts 26:14, but not here. [source]
Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except Luke 10:40, of Martha's serving; Hebrews 1:14, of the ministry of angels, and 2 Corinthians 3:7, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (1 Corinthians 12:5; Ephesians 4:13; 2 Timothy 4:11). Hence, 2. Of the apostolic office and its administration; (a) generally (Acts 20:24; 2 Corinthians 4:1; 1 Timothy 1:12); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (2 Corinthians 5:18; Acts 6:4; 2 Corinthians 3:8, 2 Corinthians 3:9). It is not used of the specific office of a deacon; but the kindred word διάκονος occurs in that sense (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). As the word is employed in connection with both the higher and lower ministrations in the Church (see Acts 6:1, Acts 6:4), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says: “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” So Godet: “An activity of a practical nature exerted in action, not in word.” Some limit it to the office of deacon. [source]
Present middle indicative of συναντιλαμβανομαι sunantilambanomai late and striking double compound (Diodorus, lxx, Josephus, frequent in inscriptions, Deissmann, Light, etc., p. 87), to lend a hand together with, at the same time with one. Only twice in N.T., here and Luke 10:40 in Martha‘s plea for Mary‘s help. Here beautifully Paul pictures the Holy Spirit taking hold at our side at the very time of our weakness (associative instrumental case) and before too late. [source]
See on Luke 10:40. The same word compounded here with ἀ notis used of Martha's being cumbered or distracted with much serving. [source]
This old word is from διακονος diakonos and has a general meaning of service as here (Romans 11:13) and a special ministration like that of Martha (Luke 10:40) and the collection (1 Corinthians 16:15; 2 Corinthians 8:4). [source]
Adjective construed with προς το pros to before, late word (Hesychius) from ευ eu well, and παρεδρος paredros sitting beside, “for the good position beside the Lord” (associative instrumental case of Κυριωι Kuriōi). Cf. Mary sitting at the feet of Jesus (Luke 10:39). Without distraction (απερισπαστως aperispastōs). Late adverb (Polybius, Plutarch, lxx) from the adjective απερισπαστος aperispastos (common in the papyri) from α a privative and περισπαω perispaō to draw around (Luke 10:40). [source]
Late adverb (Polybius, Plutarch, lxx) from the adjective απερισπαστος aperispastos (common in the papyri) from α a privative and περισπαω perispaō to draw around (Luke 10:40). [source]
ροχον Brochon is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example “hanged by a noose.” Επιβαλω Epibalō is second aorist active subjunctive of επιβαλλω epiballō old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. For that which is seemly (προς το ευσχημον pros to euschēmon). Old adjective (ευ eu well, σχημων schēmōn shapely, comely, from σχημα schēma figure). For the purpose of decorum. Attend upon the Lord Adjective construed with προς το pros to before, late word (Hesychius) from ευ eu well, and παρεδρος paredros sitting beside, “for the good position beside the Lord” (associative instrumental case of Κυριωι Kuriōi). Cf. Mary sitting at the feet of Jesus (Luke 10:39). Without distraction (απερισπαστως aperispastōs). Late adverb (Polybius, Plutarch, lxx) from the adjective απερισπαστος aperispastos (common in the papyri) from α a privative and περισπαω perispaō to draw around (Luke 10:40). [source]
Lit., take hold with. Compare Luke 5:7. The verb is used of conception, Luke 1:24; arrest, Matthew 26:55; Acts 12:3; catching, as fish, Luke 5:9. Compare the compound συναντιλάμβανομαι help Luke 10:40(note); Romans 8:26. [source]
Better, “concerning the faith made shipwreck.” For a similar use of περὶ concerningsee Acts 19:25; Luke 10:40; 1 Timothy 6:21; 2 Timothy 2:18; 2 Timothy 3:8. It is noteworthy that περὶ with the accusative occurs only once in Paul (Philemon 2:23). Ναυαγεῖν tomake shipwreck only here and 2 Corinthians 11:25. Nautical metaphors are rare in Paul's writings. [source]
Lit. concerning all things. The exact phrase, N.T.oFor analogous use of περὶ comp. Luke 10:40, Luke 10:41; Acts 19:25; 1 Timothy 1:19; 1 Timothy 6:4, 1 Timothy 6:21; 2 Timothy 3:8. [source]