{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/luk004.htm","path":"bib/cmt/vws/luk004.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/luk004.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nWas led\nSo Matthew. Mark says, \"The Spirit driveth, (\u1f72\u03ba\u03b2\u03ac\u03bb\u03bb\u03b5\u03b9) or thrusteth him forth.\nBy the Spirit (\u1f10\u03bd \u03c4\u1ff7 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9)\nThe American Revisers render in the spirit, indicating the sphere rather than the impulse of his action.\nInto the wilderness\nThe A. V. has followed the reading \u03b5\u1f30\u03c2 into. The proper reading is \u1f10\u03bd, in. He was not only impelled into the wilderness, but guided in the wilderness by the Spirit.\nForty days\nThis should be joined with the preceding words, indicating the duration of his stay in the wilderness, not of his temptation, as A. V., being forty days tempted. Read as Rev., in the wilderness during forty days.\nThe devil\nSee on Mat 4:1.\nHe did eat nothing\nMark does not mention the fast. Matthew uses the word \u03bd\u03b7\u03c3\u03c4\u03b5\u03cd\u03c3\u03b1\u03c2, having fasted, which, throughout the New Testament, is used of abstinence for religious purposes; a ritual act accompanying seasons of prayer.\nThis stone\nMatthew, these stones.\nBread (\u1f04\u03c1\u03c4\u03bf\u03c2)\nLit., a loaf. See on Mat 4:3. Matthew has the plural loaves.\nIt is written\nSee on Mat 4:4.\nBy bread ( \u1f10\u03c0' \u1f04\u03c1\u03c4\u1ff3)\nLit., \"on bread,\" implying dependence. Compare, by every word (\u1f10\u03c0\u1f76 \u03c0\u03b1\u03bd\u03c4\u1f76 \u1fe5\u03ae\u03bc\u03b1\u03c4\u03b9, Mat 4:4).\nThe world\nSee on Luk 2:1.\nIn a moment of time (\u1f10\u03bd \u03c3\u03c4\u03b9\u03b3\u03bc\u1fc7 \u03c7\u03c1\u03cc\u03bd\u03bf\u03c5)\nPeculiar to Luke. \u03a3\u03c4\u03b9\u03b3\u03bc\u03ae is literally a mark made by a pointed instrument, a dot: hence a point of time. Only here in New Testament. Compare \u03c3\u03c4\u03af\u03b3\u03bc\u03b1\u03c4\u03b1, brand-marks, Gal 6:17. Tynd., in the twinkling of an eye.\nNote the emphatic position of the pronouns: \"To thee will I give - for to me it hath been delivered: thou, therefore, if thou wilt worship,\" etc. Luke, in his narrative, enlarges upon Matthew. Compare Mat 4:9.\nServe\nSee on Luk 1:74.\nHe brought (\u1f24\u03b3\u03b1\u03b3\u03b5\u03bd)\nRev., led. See on \u03c0\u03b1\u03c1\u03b1\u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03b5\u03b9, taketh, Mat 4:5.\nPinnacle of the temple\nSee on Mat 4:5.\nDown from hence\nMatthew has down only.\nTo keep (\u03b4\u03b9\u03b1\u03c6\u03c5\u03bb\u03ac\u03be\u03b1\u03b9)\nOnly here in New Testament. Better as Rev., guard. See on Pe1 1:4 :. The preposition implies close, careful guarding. The phrase, to guard thee, is wanting in Matthew.\nIn their hands (\u1f10\u03c0\u1f76 \u03c7\u03b5\u03b9\u03c1\u1ff6\u03bd)\nRev., correctly, on. See on Mat 4:6.\nIt is said\nFor Matthew's it is written, Mat 4:7. Luke omits Matthew's again. See Mat 4:7.\nHad ended all the temptation\nPeculiar to Luke. The verb \u03c3\u03c5\u03bd\u03c4\u03b5\u03bb\u03ad\u03c3\u03b1\u03c2, from \u03c3\u03cd\u03bd, together, and \u03c4\u03b5\u03bb\u03ad\u03c9, to accomplish, means to bring to one end together; hence to bring to an end utterly. Better therefore as Rev., completed. The temptations formed a complete cycle, so that it could afterward be said of Jesus that \"he was in all points tried like as we are\" (Heb 4:15).\nAll the temptation (\u03c0\u03ac\u03bd\u03c4\u03b1 \u03c0\u03b5\u03b9\u03c1\u03b1\u03c3\u03bc\u1f78\u03bd)\nIncorrect. Rev., rightly, every temptation. So Wyc., Every temptation ended.\nFor a season (\u1f04\u03c7\u03c1\u03b9 \u03ba\u03b1\u03b9\u03c1\u03bf\u1fe6)\nPeculiar to Luke. More strictly, until a convenient time; since Satan meant to assail him again, as he did in the person of Peter (Mar 8:33); by the Pharisees (Joh 8:40 sq.); and at Gethsemane. See Luk 22:53.\nHe taught (\u03b1\u1f50\u03c4\u1f78\u03c2 \u1f10\u03b4\u03af\u03b4\u03b1\u03c3\u03ba\u03b5\u03bd)\nLit., \"he himself taught,\" verifying the favorable reports about himself in person. The imperfect tense denotes a course of teaching.\nNazareth\nWith the article; that Nazareth where he had been brought up.\nStood up\nNot as a sign that he wished to expound, but being summoned by the superintendent of the synagogue.\nTo read (\u1f00\u03bd\u03b1\u03b3\u03bd\u1ff6\u03bd\u03b1\u03b9)\nUsually in New Testament of public reading. After the liturgical services which introduced the worship of the synagogue, the \"minister\" took a roll of the law from the ark, removed its case and wrappings, and then called upon some one to read. On the Sabbaths, at least seven persons were called on successively to read portions of the law, none of them consisting of less than three verses. After the law followed a section from the prophets, which was succeeded immediately by a discourse. It was this section which Jesus read and expounded. See Act 13:15; Neh 8:5, Neh 8:8. For a detailed account of the synagogue-worship, see Edersheim, \"Life and Times of Jesus,\" i., 4:30 sq.\nThe book (\u03b2\u03b9\u03b2\u03bb\u03af\u03bf\u03bd)\nA diminutive of \u03b2\u03af\u03b2\u03bb\u03bf\u03c2, the inner bark of the papyrus, used for writing. Hence a roll. The word is also used to denote a division of a work, and is therefore appropriate here to mark the writings of a single prophet as related to the whole body of the prophetic writings.\nOpened (\u1f00\u03bd\u03b1\u03c0\u03c4\u03cd\u03be\u03b1\u03c2)\nLit., unrolled. Both this and the simple verb \u03c0\u03c4\u03cd\u03c3\u03c3\u03c9, to close (Luk 4:20), occur only once in the New Testament. The former word was used in medical language of the opening out of various parts of the body, and the latter of the rolling up of bandages. The use of these terms by Luke the physician is the more significant from the fact that elsewhere in the New Testament \u1f00\u03bd\u03bf\u03af\u03b3\u03c9 is used for the opening of a book (Rev 5:2-5; Rev 10:2, Rev 10:8; Rev 20:12); and \u03b5\u1f30\u03bb\u03af\u03c3\u03c3\u03c9, for rolling it up (Rev 6:14).\nFound\nAs if by chance: reading at the place where the roll opened of itself, and trusting to divine guidance.\nWas written (\u1f26\u03bd \u03b3\u03b5\u03b3\u03c1\u03b1\u03bc\u03bc\u03ad\u03bd\u03bf\u03bd)\nLit., was having been written; i.e., stood written.\nAnointed\nSee on Christ, Mat 1:1.\nTo preach good tidings\nSee on Gospel, Superscription of Matthew.\nTo the poor (\u03c0\u03c4\u03c9\u03c7\u03bf\u1fd6\u03c2)\nSee on Mat 5:3.\nTo heal the broken-hearted\nThe best texts omit. So Rev.\nTo preach (\u03ba\u03b7\u03c1\u03cd\u03be\u03b1\u03b9)\nBetter as Rev., proclaim, as a herald. See on Pe2 2:5.\nTo the captives (\u03b1\u1f30\u03c7\u03bc\u03b1\u03bb\u03ce\u03c4\u03bf\u03b9\u03c2)\nFrom \u03b1\u1f30\u03c7\u03bc\u03ae, a spear-point, and \u1f01\u03bb\u03af\u03c3\u03ba\u03bf\u03bc\u03b1\u03b9, to be taken or conquered. Hence, properly, of prisoners of war. Compare Isa 42:7 : \"To bring out captives from the prison, and those who sit in darkness from the house of restraint.\" The allusion is to Israel, both as captive exiles and as prisoners of Satan in spiritual bondage. Wyc. has caytifs, which formerly signified captives.\nTo set at liberty (\u1f00\u03c0\u03bf\u03c3\u03c4\u03b5\u1fd6\u03bb\u03b1\u03b9)\nLit., to send away in discharge. Inserted from the Sept. of Isaiah 58:6. See on Luk 3:3, and Jam 5:15.\nThem that are bruised (\u03c4\u03b5\u03b8\u03c1\u03b1\u03c5\u03c3\u03bc\u03ad\u03bd\u03bf\u03b9\u03c2)\nLit., broken in pieces. Only here in New Testament. Wyc., to deliver broken men into remission. The same Hebrew word is used in Isa 42:3 : \"a crushed reed shall he not break,\" which the Septuagint translates by \u03c4\u03b5\u03b8\u03bb\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd, a word which does not occur in the New Testament. In the citation of this latter passage (Mat 12:20, on which see) the word for bruised is \u03c3\u03c5\u03bd\u03c4\u03c1\u03af\u03b2\u03c9, which the Septuagint uses for break.\nTo preach (Rev., proclaim) the acceptable year of the Lord\nAs on the first day of the year of Jubilee, when the priests went through the land proclaiming, with sound of trumpet, the blessings of the opening year (Lev 25:8-17). Note Lev 4:10, where liberty is to be proclaimed to all in that year. Wyc., the year of the Lord pleasant. A literal interpretation of the word year gave rise among some of the Christian fathers to the theory that our Lord's ministry lasted but a single year.\nHe closed (\u03c0\u03c4\u03cd\u03be\u03b1\u03c2)\nSee on Luk 4:17.\nMinister (\u1f51\u03c0\u03b7\u03c1\u03ad\u03c4\u1fc3)\nSee on Mat 5:25. Lit., as Rev., attendant. Minister is likely to be misunderstood as referring to the president of the congregation, who, as the teaching elder, would have addressed the people if Jesus had not done so. It means the attendant who had charge of the sacred rolls. He was a salaried officer, a kind of chapel-clerk.\nSat down\nAs about to teach; that being the habitual position of a Jewish teacher.\nWere fastened (\u1f26\u03c3\u03b1\u03bd \u1f00\u03c4\u03b5\u03bd\u03af\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2)\nThe participle and finite verb denoting continuous, steadfast attention. The verb, from \u03c4\u03b5\u03af\u03bd\u03c9, to stretch, denotes fixed attention. Indeed, the word attention itself, etymologically considered, conveys the same idea.\nHe began\nNot necessarily denoting his first words, but indicating a solemn and weighty opening.\nBare him witness\nCompare Luk 4:14. They confirmed the reports which had been circulated about him. Note the imperfect tense. There was a continuous stream of admiring comment. Similarly, were wondering.\nAt the gracious words (\u03bb\u03cc\u03b3\u03bf\u03b9\u03c2 \u03c4\u1fc6\u03c2 \u03c7\u03ac\u03c1\u03b9\u03c4\u03bf\u03c2)\nLiterally and correctly, as Rev., words of grace. See on Luk 1:30.\nIs not (\u03bf\u1f50\u03c7\u1f76)\nExpecting an affirmative answer.\nSurely (\u03c0\u03ac\u03bd\u03c4\u03c9\u03c2)\nLit., by all means. Rev., doubtless,\nProverb (\u03c0\u03b1\u03c1\u03b1\u03b2\u03bf\u03bb\u1f74\u03bd)\nRev., parable. See on Mat 13:3. Wyc., likeness.\nPhysician, heal thyself\nA saying which Luke alone records, and which would forcibly appeal to him as a physician. Galen speaks of a physician who should have cured himself before he attempted to attend patients. The same appeal was addressed to Christ on the cross (Mat 27:40, Mat 27:42).\nA great famine was throughout all the land (\u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf \u03bb\u03b9\u03bc\u1f78\u03c2 \u03bc\u03ad\u03b3\u03b1\u03c2 \u1f10\u03c0\u1f76 \u03c0\u1fb6\u03c3\u03b1\u03bd \u03c4\u1f74\u03bd \u03b3\u1fc6\u03bd)\nMore literally and correctly, as Rev., there came (or arose) a great famine over all the land.\nLepers\nWyc. renders meselis, the middle-English word for a leper, and derived from misellus, a diminutive of the Latin miser, wretched.\nThe brow (\u1f40\u03c6\u03c1\u03cd\u03bf\u03c2)\nOnly here in New Testament. Wyc., cope, which is originally cap or hood. The word is used in medical language both of the eyebrows and of other projections of the body. It would naturally occur to a physician, especially since the same epithets were applied to the appearance of the eyebrows in certain diseases as were applied to kills. Thus Hippocrates, describing a deadly fever, says, \"The eyebrows seem to hang over,\" the same word which Homer uses of a rock. So Aretaeus, describing the appearance of the eyebrows in elephantiasis, depicts them as \u03c0\u03c1\u03bf\u03b2\u03bb\u1fc6\u03c4\u03b5\u03c2, projecting, and \u03cc\u03c7\u03b8\u03ce\u03b4\u03b5\u03b9\u03c2, like mounds. Stanley says: \"Most readers probably from these words imagine a town built on the summit of a mountain, from which summit the intended precipitation was to take place. This is not the situation of Nazareth; yet its position is still in accordance with the narrative. It is built upon, that is, on the side of a mountain, but the brow is not beneath, but over the town, and such a cliff as is here implied is found in the abrupt face of a limestone rock about thirty or forty feet high, overhanging the Maronite convent at the southwest corner of the town\" (\"Sinai and Palestine\").\nCast him down headlong (\u03ba\u03b1\u03c4\u03b1\u03ba\u03c1\u03b7\u03bc\u03bd\u03af\u03c3\u03b1\u03b9)\nOnly here in New Testament, and in the Septuagint only in 2 Chronicles 25:12.\nTaught (\u1f20\u03bd \u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03c9\u03bd)\nCorrectly, as Rev., was teaching. The finite verb and participle denoting continuance.\nOn the Sabbath-days (\u03c4\u03bf\u1fd6\u03c2 \u03c3\u03ac\u03b2\u03b2\u03b1\u03c3\u03b9\u03bd)\nRev., day. The word is often used in the plural form for the single day, as in Luk 4:16; probably after the analogy of plural names of festivals, as \u03c4\u1f70 \u1f04\u03b6\u03c5\u03bc\u03b1, the feast of unleavened bread; \u03c4\u1f70 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b9\u03b1, the birth-day; or perhaps following the Aramaic plural.\nThey were astonished (\u1f10\u03be\u03b5\u03c0\u03bb\u03ae\u03c3\u03c3\u03bf\u03bd\u03c4\u03bf)\nSee on Mat 7:28.\nA spirit of an unclean devil\nWhere the rendering should be demon. This is the only case in which Luke adds to that word the epithet unclean.\nWhat have we to do with thee (\u03c4\u03af \u1f21\u03bc\u1fd6\u03bd \u03ba\u03b1\u1f76 \u03c3\u03bf\u03af)?\nLit., what is there to us and to thee? i.e., what have we in common? So Wyc.\nHold thy peace (\u03c6\u03b9\u03bc\u03ce\u03b8\u03b7\u03c4\u03b9)\nLit., be muzzled or gagged. See on Mat 22:12.\nHad thrown (\u1fe5\u1fd6\u03c8\u03b1\u03bd)\nUsed in connection with disease by Luke only, and only here. In medical language, of convulsions, fits, etc.\nHurt him not (\u03bc\u03b7\u03b4\u1f72\u03bd \u03b2\u03bb\u03ac\u03c8\u03b1\u03bd \u03b1\u1f50\u03c4\u03cc\u03bd)\nLit., in no possible way. Mark omits this detail, which a physician would be careful to note. \u0392\u03bb\u03ac\u03c0\u03c4\u03b5\u03b9\u03bd, to injure, occurs but twice in New Testament - here and Mar 16:18. It is common in medical language, opposed to \u1f60\u03c6\u03c6\u03b5\u03bb\u03b5\u1fd6\u03bd, to benefit, as of medicines or diet hurting or benefiting.\nThey were all amazed (\u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf \u03b8\u03ac\u03bc\u03b2\u03bf\u03c2 \u1f10\u03c0\u1f76 \u03c0\u03ac\u03bd\u03c4\u03b5\u03c2)\nLit., as Rev., amazement came upon all. \u0398\u03ac\u03bc\u03b2\u03bf\u03c2, amazement, is used by Luke only. The kindred verb, \u03b8\u03b1\u03bc\u03b2\u03ad\u03bf\u03bc\u03b1\u03b9, to be amazed, occurs only once in Luke (Act 9:6), and three times in Mark; while Mark alone has the strong compound \u1f10\u03ba\u03b8\u03b1\u03bc\u03b2\u03ad\u03c9, to be greatly amazed (Mar 9:15).\nThe fame (\u1f26\u03c7\u03bf\u03c2)\nLit., noise. Rev., rumor. Only here, Luk 21:25, where the correct reading is \u1f24\u03c7\u03bf\u03c5\u03c2, the roaring, and Act 2:2. Heb 12:19 is a quotation from the Septuagint. It is the word used in Act 2:2 of the mighty rushing wind at Pentecost. Mark uses \u1f00\u03ba\u03bf\u1f74, in its earlier sense of a report. The same word occurs in Luke, but always in the sense in which medical writers employed it - hearing or the ears. See Luk 7:1; Act 17:20; Act 28:26. \u1f2e\u03c7\u03bf\u03c2, was the medical term for sound in the ears or head. Hippocrates uses both words together: \"the ears (\u1f00\u03ba\u03bf\u03b1\u1f76) are full of sound (\u1f24\u03c7\u03bf\u03c5);\" and Aretaeus of the noise of the sea, as Luk 21:25.\nTaken (\u03c3\u03c5\u03bd\u03b5\u03c7\u03bf\u03bc\u03ad\u03bd\u03b7)\nRev., holden. So Wyc. See on Mat 4:24. The word is used nine times by Luke, and only three times elsewhere. Paul uses it of the constraining of Christ's love (Co2 5:14), and of being in a strait (Phi 1:23). In Act 28:8, it is joined with fever, as here, and is a common medical term in the same sense.\nA great fever (\u03c0\u03c5\u03c1\u03b5\u03c4\u1ff7 \u03bc\u03b5\u03b3\u03ac\u03bb\u1ff3)\nAnother mark of the physician. The epithet great is peculiar to Luke. The ancient physicians distinguished fevers into great and small.\nHe stood over her\nAs a physician might do. Peculiar to Luke.\nRebuked\nPeculiar to Luke.\nWhen the sun was setting\nThe people brought their sick at that hour, not only because of the coolness, but because it was the end of the Sabbath, and carrying a sick person was regarded as work. See Joh 5:10.\nDiseases (\u03bd\u03cc\u03c3\u03bf\u03b9\u03c2)\nSee on Mat 4:23. Wyc., Sick men with divers languishings.\nLaid his hands on\nEvery one\n\"Implying the solicitude and indefatigableness of this miraculous ministry of love\" (Meyer).\nCrying out (\u03ba\u03c1\u03b1\u03c5\u03b3\u03ac\u03b6\u03bf\u03bd\u03c4\u03b1)\nThe inarticulate demoniac scream.\nSaying\nThe articulate utterance.\nMr. Hobart (\"Medical Language of St. Luke\") remarks that the medical bias of Luke may be seen from the words he abstains from using as well as from those he does use in respect of disease. Thus he never uses \u03bc\u03b1\u03bb\u03b1\u03ba\u03af\u03b1 for sickness, as Matthew does (Mat 4:23; Mat 9:35; Mat 10:1), since this word is never so used in medical language, but is confined to the meaning of delicacy, effeminacy. So, too, he never uses \u03b2\u03b1\u03c3\u03b1\u03bd\u03af\u03b6\u03b5\u03b9\u03bd, to torment, of sickness, as Matthew does (Mat 8:6), as it is never so used in medical language, the word there meaning to examine some part of the body or some medical question.\nSought after (\u1f10\u03c0\u03b5\u03b6\u03ae\u03c4\u03bf\u03c5\u03bd)\nImperfect tense: were seeking.\nCame unto him (\u1f26\u03bb\u03b8\u03bf\u03bd \u1f15\u03c9\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6)\nStronger than came to; for \u1f15\u03c9\u03c2 is even up to, showing that they did not discontinue their search until they found him. Mark's narrative here is fuller and more graphic.","title":"Vincent's Word Studies: Luke: Luke Chapter 4","type":"page"}