{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/luk005.htm","path":"bib/cmt/vws/luk005.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/luk005.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nPressed (\u1f10\u03c0\u03b9\u03ba\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9)\nLit., were laid upon.\nTo hear\nThe A. V. is correct according to the reading \u03c4\u03bf\u1fe6 \u1f00\u03ba\u03bf\u03cd\u03b5\u03b9\u03bd, which it follows. The true reading is \u03ba\u03b1\u1f76 \u1f00\u03ba\u03bf\u03cd\u03b5\u03b9\u03bd, and heard. So Rev.\nHe stood (\u03b1\u1f50\u03c4\u1f78\u03c2 \u1f26\u03bd \u1f11\u03c3\u03c4\u1f7c\u03c2)\nThe pronoun distinguishes him from the crowd which pressed upon him: he on his part stood. Render the participle and finite verb as Rev., was standing.\nLake (\u03bb\u03af\u03bc\u03bd\u03b7\u03bd)\nAn illustration of the more classical style of Luke as compared with Matthew and Mark. They and John also use \u03b8\u03ac\u03bb\u03b1\u03c3\u03c3\u03b1, sea. See on Mat 4:18.\nShips (\u03c0\u03bb\u03bf\u1fd6\u03b1)\nUsed of vessels in general. Some texts read \u03c0\u03bb\u03bf\u03b9\u03ac\u03c1\u03b9\u03b1, a diminutive form, meaning little boats.\nWere washing\nFrom the sand and pebbles accumulated during the night's work. Luke uses four different words for washing or cleansing: \u03c0\u03bb\u03cd\u03bd\u03c9, here, see also Rev 7:14; \u1f00\u03c0\u03bf\u03bc\u03ac\u03c3\u03c3\u03c9, of wiping the dust from the feet, only at Luk 10:11; \u1f10\u03ba\u03bc\u03ac\u03c3\u03c3\u03c9, of the woman wiping Christ's feet with her hair, Luk 7:38, Luk 7:44; \u1f00\u03c0\u03bf\u03bb\u03bf\u03cd\u03c9, of washing away sins, Act 22:16; \u03bb\u03bf\u03cd\u03c9, of washing the prisoners' stripes and the body of Dorcas, Act 16:33; Act 9:37. The reading \u1f00\u03c0\u03bf\u03c0\u03bb\u03cd\u03bd\u03c9 is rejected by the best texts, so that \u1f00\u03c0\u03bf\u03bc\u03ac\u03c3\u03c3\u03c9 is the only one peculiar to Luke. All the words were common in medical language.\nThrust out (\u1f10\u03c0\u03b1\u03bd\u03b1\u03b3\u03b1\u03b3\u03b5\u1fd6\u03bd)\nRev., put out. The special nautical word for putting out to sea.\nTaught (\u1f10\u03b4\u03af\u03b4\u03b1\u03c3\u03ba\u03b5\u03bd)\nThe imperfect. He continued the teaching he had begun on the shore.\nLaunch out\nRev., put out. The singular number, addressed to Peter as master of the craft.\nLet down (\u03c7\u03b1\u03bb\u03ac\u03c3\u03b1\u03c4\u03b5)\nThe plural, addressed to the whole of the boat's crew. Originally, to slacken or loosen, as a bowstring or the reins of horses; hence to let sink as a net. Also of unbarring a door. Metaphorically, to be indulgent, to pardon. The word occurs in the New Testament seven times, and five of these in Luke. He uses it of letting down Paul in a basket at Damascus (Act 9:25); of striking a ship's sails, and of letting down a boat into the sea (Act 27:17, Act 27:30). Matthew, Mark, and John use \u03b2\u03ac\u03bb\u03bb\u03c9, or \u1f00\u03bc\u03c6\u03b9\u03b2\u03ac\u03bb\u03bb\u03c9, for casting a net (Mat 4:18; Mat 13:47; Mar 1:16; Joh 21:6), which appears also in the compound noun for a casting-net (\u1f00\u03bc\u03c6\u03af\u03b2\u03bb\u03b7\u03c3\u03c4\u03c1\u03bf\u03bd, see on Mat 4:18). The word used by Luke was in common use in medical writings, to denote relaxation of the limbs; loosening of bandages; abatement of sickness; letting herbs down into a vessel to be steeped.\nMaster (\u1f10\u03c0\u03b9\u03c3\u03c4\u03ac\u03c4\u03b1)\nUsed by Luke only, and always with reference to Jesus. He never uses Rabbi, as John especially. Wyc., commander.\nToiled (\u03ba\u03bf\u03c0\u03b9\u03ac\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2)\nFrom \u03ba\u03cc\u03c0\u03bf\u03c2, suffering, weariness; and therefore indicating exhausting toil.\nAt thy word (\u1f10\u03c0\u03af)\nRelying on: on the ground of.\nThe net (\u03b4\u03af\u03ba\u03c4\u03c5\u03bf\u03bd)\nA general term for a net, whether for fish or fowl. See on Mat 4:18. Some, as Rev., read \u03c4\u1f70 \u03b4\u03af\u03ba\u03c4\u03c5\u03b1, the nets.\nBrake (\u03b4\u03b9\u03b5\u1fe4\u1fe5\u03ae\u03b3\u03bd\u03c5\u03c4\u03bf)\nSome texts read \u03b4\u03b9\u03b5\u03c1\u03ae\u03c3\u03c3\u03b5\u03c4\u03bf, from the later form of the verb. The difference is unimportant. The A. V. fails to give the force of the imperfect, were breaking, as Rev.; or even better, possibly, began to break. Trench suggests were at the point to break. The word occurs also at Luk 8:29; Act 14:14, and only twice beside in the New Testament. Luke alone uses the two compounds \u03c0\u03b5\u03c1\u03b9\u1fe4\u1fe5\u03ae\u03b3\u03bd\u03c5\u03bc\u03b9, of rending off clothes (see on Act 16:22), and, \u03c0\u03c1\u03bf\u03c3\u03c1\u03ae\u03b3\u03bd\u03c5\u03bc\u03b9 to beat violently (Luk 6:48, Luk 6:49). See on those passages. All the words occur in medical writings.\nThey beckoned (\u03ba\u03b1\u03c4\u03ad\u03bd\u03b5\u03c5\u03c3\u03b1\u03bd)\nThe word originally means to nod assent, and so, generally, to make a sign. They made signs because of the distance of the other boat; hardly, as has been suggested, because they were too much amazed to speak.\nHelp (\u03c3\u03c5\u03bb\u03bb\u03b1\u03b2\u03ad\u03c3\u03b8\u03b1\u03b9)\nLit., take hold with. Compare Phi 4:3.\nBegan to sink (\u03b2\u03c5\u03b8\u03af\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9)\nOnly here and Ti1 6:9, of drowning men in destruction. From \u03b2\u03c5\u03b8\u03cc\u03c2, the depth. Wyc., they were almost drenched.\nFell down at Jesus' knees\nCompare Sophocles, \"Oedipus at Colonus,\" 1605:\n\"Zeus from the dark depths thundered, and the girls\nHeard it, and shuddering, at their father's knees\nFalling, they wept.\"\nHe was astonished (\u03b8\u03ac\u03bc\u03b2\u03bf\u03c2 \u03c0\u03b5\u03c1\u03b9\u03ad\u03c3\u03c7\u03b5\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd)\nLit., amazement encompassed him. See on Pe1 2:6.\nThe draught (\u03c4\u1fc7 \u1f04\u03b3\u03c1\u03b1)\nThe word is used both of the act of catching and of that which is caught. In Luk 5:4 it has the former sense: \"let down your net for catching:\" here, the latter, the catch or haul.\nPartners (\u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03bf\u1f76)\nIn Luk 5:7 the word rendered partners is \u03bc\u03ad\u03c4\u03bf\u03c7\u03bf\u03b9; from \u03bc\u03b5\u03c4\u03ac, with, and \u1f14\u03c7\u03c9, to have. The word here denotes a closer association, a common interest. The kindred noun, \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1, fellowship, is used of the fellowship of believers with Christ (Co1 1:9); the communion of the body and blood of Christ (Co1 10:16); the communion of the Holy Ghost (Co2 13:14). The persons referred to in Luk 5:7 might have been only hired workmen (Mar 1:20), temporarily associated with the principals.\nThou shalt catch (\u1f14\u03c3\u1fc3 \u03b6\u03c9\u03b3\u03c1\u1ff6\u03bd)\nLit., thou shalt be catching, the participle and finite verb denoting that this is to be his habitual calling. Both Matthew and Mark make the promise to be addressed to Peter and his companions; Luke to Peter alone. The verb \u03b6\u03c9\u03b3\u03c1\u03ad\u03c9, to catch, is compounded of \u03b6\u03c9\u03cc\u03c2, living, and \u1f00\u03b3\u03c1\u03b5\u03cd\u03c9, to catch or take. Hence, lit., to take alive: in war, to take captive, instead of killing. Thus Homer, when Menelaus threatens the prostrate Adrastus:\n\"Adrastus clasped the warrior's knees and said,\nO son of Atreus, take me prisoner\" (\u03b6\u03ce\u03b3\u03c1\u03b5\u03b9).\nIliad, vi., 45, 6; compare Iliad, x., 378.\nSo Herodotus: \"The Persians took Sardis, and captured Croesus himself alive\" (\u1f14\u03be\u03ce\u03b3\u03c1\u03b7\u03bc\u03b1\u03bd). - I., 86.\nThere is certainly a reason for the use of this term, as indicating that Christ's ministers are called to win men to life. Compare Ti2 2:26, where, according to the best supported rendering, the servant of God is represented as taking men alive out of the power of Satan, to be preserved unto the will of God; i.e., as instruments of his will (compare A. V. and Rev.). The word thus contains in itself an answer to the sneering remark of the Apostate Julian, that Christ aptly termed his apostles fishers; \"for, as the fisherman draws out the fish from waters where they were free and happy, to an element in which they cannot breathe, but must presently perish, so did these.\"\nFull of leprosy\nMatthew and Mark have simply a leper. The expression, full of leprosy, seems to be used here with professional accuracy. Leprosy was known among physicians under three forms: the dull white, the clear white, and the black. Luke means to describe an aggravated case. The word full in this connection is often used by medical writers, as, full of disease; the veins full of blood; the ears full of roaring.\nMake me clean (\u03ba\u03b1\u03b8\u03b1\u03c1\u03af\u03c3\u03b1\u03b9)\nAll three evangelists say cleanse instead of heal, because of the notion of uncleanness which specially attached to this malady.\nI will (\u03b8\u03ad\u03bb\u03c9)\nSee on Mat 1:19.\nBe thou clean (\u03ba\u03b1\u03b8\u03b1\u03c1\u03af\u03c3\u03b8\u03b7\u03c4\u03b9)\nRev., more accurately, gives the force of the passive voice, be thou made clean.\nHe charged (\u03c0\u03b1\u03c1\u03ae\u03b3\u03b3\u03b5\u03b9\u03bb\u03b5\u03bd)\nA strong word, often of military orders. Aristotle uses it of a physician: to prescribe. Mark has \u1f10\u03bc\u03b2\u03c1\u03b9\u03bc\u03b7\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2, strictly or sternly charged. See on Mar 1:43.\nNo one (\u03bc\u03b7\u03b4\u03b5\u03bd\u1f76)\nThe conditional negative: no one that he might chance to meet.\nGo, shew thyself\nA lively change from the narrative to direct address.\nWent abroad (\u03b4\u03b9\u03ae\u03c1\u03c7\u03b5\u03c4\u03bf)\n\u0394\u03b9\u03ac throughout the region. Wyc., the word walked about.\nCame together (\u03c3\u03b7\u03bd\u03ae\u03c1\u03c7\u03bf\u03bd\u03c4\u03bf)\nImperfect. Kept coming together, or were coming.\nTo be healed (\u03b8\u03b5\u03c1\u03b1\u03c0\u03b5\u03cd\u03b5\u03c3\u03b8\u03b1\u03b9)\nOriginally, to be an attendant, to do service; and therefore of a physician, to attend upon, or treat medically. In classical writers it has also the meaning to heal, as undoubtedly in the New Testament, and in Luke (Luk 13:14; Act 4:14, etc.). See on Mat 8:7, and compare \u1f30\u03b1\u03bf\u03bc\u03b1\u03b9, to heal, in Luk 5:17.\nInfirmities (\u1f00\u03c3\u03b8\u03b5\u03bd\u03b5\u03b9\u1ff6\u03bd)\nA strictly literal rendering; \u1f00, not, and \u03c3\u03b8\u03ad\u03bd\u03bf\u03c2 strength, exactly answering to the Latin in, not, and firmus, strong.\nWithdrew (\u1f26\u03bd \u1f51\u03c0\u03bf\u03c7\u03c9\u03c1\u1ff6\u03bd)\nThe participle with the imperfect of the finite verb denoting something in progress, and thus corresponding to the imperfect in Luk 5:15. The multitudes were coming together, but he was engaged in retirement and prayer, so that he was inaccessible. The word occurs only in Luke, the usual New Testament word for withdraw being \u1f00\u03bd\u03b1\u03c7\u03c9\u03c1\u03ad\u03c9. See Mat 2:12; Mat 12:15; Mar 3:7.\nHe was teaching\nThe pronoun has a slightly emphatic force: he as distinguished from the Pharisees and teachers of the law.\nDoctors of the law (\u03bd\u03bf\u03bc\u03bf\u03b4\u03b9\u03b4\u03ac\u03c3\u03ba\u03b1\u03bb\u03bf\u03b9)\nOnly in Luke and Ti1 1:7. Luke often uses \u03bd\u03bf\u03bc\u03b9\u03ba\u1f78\u03c2, conversant with the law, but in the other word the element of teaching is emphasized, probably in intentional contrast with Christ's teaching.\nJudaea and Jerusalem\nThe Rabbinical writers divided Judaea proper into three parts - mountain, sea-shore, and valley - Jerusalem being regarded as a separate district. \"Only one intimately acquainted with the state of matters at the time, would, with the Rabbis, have distinguished Jerusalem as a district separate from all the rest of Judaea, as Luke markedly does on several occasions (Act 1:8; Act 10:39)\" (Edersheim, \"Jewish Social Life\").\nWas present to heal them\nThe A. V. follows the reading, \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2, them; i.e., the sufferers who were present, referring back to Luk 5:15. The best texts, however, read \u03b1\u1f50\u03c4\u03cc\u03bd, him, referring to Christ, and meaning was present that he should heal; i.e., in aid of his healing. So Rev.\nTaken with a palsy (\u03c0\u03b1\u03c1\u03b1\u03bb\u03b5\u03bb\u03c5\u03bc\u03ad\u03bd\u03bf\u03c2)\nRev., more neatly, palsied. Whenever Luke mentions this disease, he uses the verb and not the adjective \u03c0\u03b1\u03c1\u03b1\u03bb\u03c5\u03c4\u03b9\u03ba\u03cc\u03c2 paralytic (as Mat 4:24; Mat 8:6; Mar 2:3-10; compare Act 8:7; Act 9:33); his usage in this respect being in strict accord with that of medical writers.\nTiles\nWyc. has sclattis, elates.\nCouch (\u03ba\u03bb\u03b9\u03bd\u03b9\u03b4\u03af\u1ff3)\nLuke uses four words for the beds o the sick: \u03ba\u03bb\u03af\u03bd\u03b7, as Luk 5:18, the general word for a bed or couch; \u03ba\u03c1\u03ac\u03b2\u03b2\u03b1\u03c4\u03bf\u03c2, (Act 5:15; Act 9:33), a rude pallet (see on Mar 2:4); \u03ba\u03bb\u03b9\u03bd\u03af\u03b4\u03b9\u03bf\u03bd, a small couch or litter, as here, a couch so light that a woman could lift and carry it away. Thus, in the \"Lysistrata\" of Aristophanes, 916, Myrrine says: \"Come now, let me carry our couch\" (\u03ba\u03bb\u03b9\u03bd\u03af\u03b4\u03b9\u03bf\u03bd). The fourth term, \u03ba\u03bb\u03b9\u03bd\u03ac\u03c1\u03b9\u03bf\u03bd (Act 5:15), cannot be accurately distinguished from the last. The last two are peculiar to Luke.\nInto the midst before Jesus\nSee on Mar 2:4.\nTo reason\nSee on Mar 2:6. The words who is this that speaketh blasphemy, form an iambic verse in the Greek.\nPerceived\nSee on Mar 2:8.\nWalk (\u03c0\u03b5\u03c1\u03b9\u03c0\u03ac\u03c4\u03b5\u03b9)\nLit., walk about.\nUnto thee (\u03c3\u03bf\u1f76)\nStanding first for emphasis. Luke emphasizes the direct address to the man: unto thee I say, in contrast with the apparently less direct, thy sins be forgiven thee. In Jesus' mind the connection between the sins and the man's personal condition was assumed; now he brings out the personal side of the connection. In forgiving the man's sins he had healed him radically. The command to rise and walk was of the same piece.\nThey were all amazed (\u1f14\u03ba\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2 \u1f14\u03bb\u03b1\u03b2\u03b5\u03bd \u1f05\u03c0\u03b1\u03bd\u03c4\u03b1\u03c2)\nLit., amazement took hold on all, as Rev. On \u1f14\u03ba\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2, amazement, see on Mar 5:42.\nStrange things (\u03bf\u03b1\u03c1\u03b1.\u03b4\u03b9\u03be\u03b1)\nFrom \u03c0\u03b1\u03c1\u03ac, contrary to, and \u03b4\u03cc\u03be\u03b1, opinion. Something contrary to received opinion, and hence strange. Compare the English paradox. Only here in New Testament.\nHe saw (\u1f10\u03b8\u03b5\u03ac\u03c3\u03b1\u03c4\u03bf)\nBetter, as Rev., beheld, since the verb denotes looking attentively. See on Mat 11:7.\nA publican\nSee on Luk 3:12.\nReceipt of custom\nSee on Mat 9:9.\nHe followed (\u1f20\u03ba\u03bf\u03bb\u03bf\u03cd\u03b8\u03b5\u03b9)\nImperfect. He began to follow, and continued following.\nFeast (\u03b4\u03bf\u03c7\u1f74\u03bd)\nOnly here and Luk 14:13. From the same root as \u03b4\u03ad\u03c7\u03bf\u03bc\u03b1\u03b9, to receive. A reception.\nThey that are whole (\u03bf\u1f31 \u1f51\u03b3\u03b9\u03b1\u03af\u03bd\u03bf\u03bd\u03c4\u03b5\u03c2)\nBoth Matthew and Mark use \u1f30\u03c3\u03c7\u03cd\u03bf\u03bd\u03c4\u03b5\u03c2, the strong. This use of the verb in its primary sense, to be in sound health, is found in Luk 7:10; Luk 15:27; and once in John, 3 Ep. Jo3 1:2. For this meaning it is the regular word in medical writings. Paul uses it only in the metaphorical sense: sound doctrine, sound words, sound in faith, etc. See Ti1 1:10; Ti1 6:3; Tit 1:13, etc.\nOften (\u03c0\u03c5\u03ba\u03bd\u1f70)\nOnly here, Act 24:26; Ti1 5:23. The word literally means close-packed, as a thicket, or the plumage of a bird.\nPrayers (\u03b4\u03b5\u03ae\u03c3\u03b5\u03b9\u03c2)\nUsed by no other evangelist. From \u03b4\u03ad\u03bf\u03bc\u03b1\u03b9, to want, and hence distinctively of petitionary prayer. In classical Greek the word is not restricted to sacred uses, but is employed of requests preferred to men. Rev., more correctly, supplications.\nChildren of the bride-chamber\nBetter, as Rev., sons (\u03c5\u1f31\u03bf\u1f7a\u03c2). See on Mar 2:19.\nBut the days will come when, etc. (\u1f10\u03bb\u03b5\u03cd\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9 \u03b4\u1f72 \u1f21\u03bc\u03ad\u03c1\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f45\u03c4\u03b1\u03bd)\nThe A. V. follows a reading which omits \u03ba\u03b1\u1f76, and, which is inserted in all the best texts. The thought is broken off. \"The days shall come - and when the bridegroom shall be taken away, then shall they fast.\" So Rev.\nA parable\n\"From a garment and from wine, especially appropriate at a banquet\" (Bengel).\nPutteth a piece of a new garment upon an old (\u1f10\u03c0\u03af\u03b2\u03bb\u03b7\u03bc\u03b1 \u1f31\u03bc\u03b1\u03c4\u03af\u03bf\u03c5 \u03ba\u03b1\u03b9\u03bd\u03bf\u1fe6 \u1f10\u03c0\u03b9\u03b2\u03ac\u03bb\u03bb\u03b5\u03b9 \u1f10\u03c0\u1f76 \u1f31\u03bc\u03ac\u03c4\u03b9\u03bf\u03bd \u03c0\u03b1\u03bb\u03b1\u03b9\u03cc\u03bd)\nThe best texts, however, insert \u03c3\u03c7\u03af\u03c3\u03b1\u03c2, having rent, which directly governs \u1f10\u03c0\u03af\u03b2\u03bb\u03b7\u03bc\u03b1, piece; so that the rendering is, No man having rent a piece from, a new garment, putteth it, etc. So Rev., No man tendeth a piece and putteth. Both Matthew and Mark have cloth instead of garment, by the use of which latter term \"the incongruity of the proceeding comes more strongly into prominence\" (Meyer). \u1f10\u03c0\u03af\u03b2\u03bb\u03b7\u03bc\u03b1, a piece, is, literally, a patch, from \u1f10\u03c0\u03af, upon, and \u03b2\u03ac\u03bb\u03bb\u03c9, to throw: something clapped on. Compare the kindred verb here, \u1f10\u03c0\u03b9\u03b2\u03ac\u03bb\u03bb\u03b5\u03b9, putteth upon.\nThe new maketh a rent (\u03c4\u1f78 \u03ba\u03b1\u03b9\u03bd\u1f78\u03bd \u03c3\u03c7\u03af\u03b6\u03b5\u03b9)\nThe best texts read \u03c3\u03c7\u03af\u03c3\u03b5\u03b9, will rend, governing the new, instead of being used intransitively. Render, as Rev., He will rend the new.\nAgreeth not (\u03bf\u1f50 \u03c3\u03c5\u03bc\u03c6\u03c9\u03bd\u03b5\u1fd6)\nThe best texts read \u03c3\u03c5\u03bc\u03c6\u03c9\u03bd\u03ae\u03c3\u03b5\u03b9, the future; will not agree. So Rev.\nIn Matthew and Mark there is only a single damage, that, namely, to the old garment, the rent in which is enlarged. In Luke the damage is twofold; first, in injuring the new garment by cutting out a piece; and second, in making the old garment appear patched, instead of widening the rent, as in Matthew and Mark.\nBottles (\u1f00\u03c3\u03ba\u03bf\u1f7a\u03c2)\nRev., wine-skins. See on Mat 9:17.\nBetter (\u03c7\u03c1\u03b7\u03c3\u03c4\u03cc\u03c4\u03b5\u03c1\u03bf\u03c2)\nThe best texts read \u03c7\u03c1\u03b7\u03c3\u03c4\u03cc\u03c2, good. See on Mat 11:30.","title":"Vincent's Word Studies: Luke: Luke Chapter 5","type":"page"}