{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/luk012.htm","path":"bib/cmt/vws/luk012.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/luk012.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nAn innumerable multitude (\u03c4\u1ff6\u03bd \u03bc\u03c5\u03c1\u03b9\u03ac\u03b4\u03c9\u03bd \u03c4\u03bf\u1fe6 \u1f44\u03c7\u03bb\u03bf\u03c5)\nThe word \u03bc\u03c5\u03c1\u03af\u03b1\u03c2 strictly means a number of ten thousand. It is our word myriad. Hence, generally, of any countless number.\nFirst of all\nMany connect this with what follows: \"first of all beware,\" etc.\nLeaven\nSee on Mat 13:33.\nWhich (\u1f25\u03c4\u03b9\u03c2)\nClassifying the leaven: which belongs to the category of hypocrisy.\nHypocrisy\nSee on hypocrites, Mat 23:13.\nCovered up (\u03c3\u03c5\u03b3\u03ba\u03b5\u03ba\u03b1\u03bb\u03c5\u03bc\u03bc\u03ad\u03bd\u03bf\u03bd)\nOnly here in New Testament: implying close concealment.\nClosets (\u03c4\u03b1\u03bc\u03b5\u03af\u03bf\u03b9\u03c2)\nThe word has the same root as: \u03c4\u03ad\u03bc\u03bd\u03c9, to cut or divide, and means an apartment where supplies are divided and apportioned: a treasury, magazine, and therefore a secret and well-guarded place. There the steward (\u03c4\u03b1\u03bc\u03af\u03b1\u03c2), the distributor, has his seat.\nHouse-tops\nSee on Mat 24:17.\nUnto you, my friends (\u1f51\u03bc\u1fd6\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03c6\u03af\u03bb\u03bf\u03b9\u03c2 \u03bc\u03bf\u03c5)\nSee on Pharisees and lawyers, Luk 11:43, Luk 11:46. Not an address, \"O my friends,\" but, \"unto you, the friends of me.\"\nBe not afraid of (\u03bc\u1f74 \u03c6\u03bf\u03b2\u03b7\u03b8\u1fc6\u03c4\u03b5 \u1f00\u03c0\u1f78)\nLit., \"fear not from;\" i.e., from the hands of.\nI will forewarn (\u1f51\u03c0\u03bf\u03b4\u03b5\u03af\u03be\u03c9)\nRev., warn. See on warned, Luk 3:7.\nHell\nSee on Mat 5:22.\nSparrows\nSee on Mat 10:29.\nFall\nConfess me\nLit., \"confess in me.\" See on Mat 10:32.\nA word (\u03bb\u03cc\u03b3\u03bf\u03bd)\nDistinguished from blaspheme, which follows. A word against the poor and humble Son of Man might, as Godet observes, have proceeded from a sincerely pious Jew, under the influence of his early education, which taught him to regard Jesus as an enthusiast or even as an impostor. The sin of the Jews was in rejecting and resisting the power of the Spirit of Pentecost. Pardon was offered them there for the sin of crucifying the Lord (see Act 2:38-40, and compare Act 3:17-19).\nAnswer (\u1f00\u03c0\u03bf\u03bb\u03bf\u03b3\u03ae\u03c3\u03b7\u03c3\u03b8\u03b5)\nSee on Pe1 3:15.\nMade (\u03ba\u03b1\u03c4\u03ad\u03c3\u03c4\u03b7\u03c3\u03b5\u03bd)\nAppointed or constituted.\nBeware of (\u03c6\u03c5\u03bb\u03ac\u03c3\u03c3\u03b5\u03c3\u03b8\u03b5 \u1f00\u03c0\u1f78)\nLit., guard yourselves from.\nBestow (\u03c3\u03c5\u03bd\u03ac\u03be\u03c9)\nLit., gather together.\nFruits (\u03b3\u03b5\u03bd\u03ae\u03bc\u03b1\u03c4\u03b1)\nSome texts, however, read \u03c4\u1f78\u03bd \u03c3\u1fd6\u03c4\u03bf\u03bd, my corn. So Rev.\nSoul (\u03c8\u03c5\u03c7\u03ae)\nSee on Mar 12:30.\nTake thine ease\nSee on Mat 11:28.\nFool (\u1f04\u03c6\u03c1\u03c9\u03bd)\nSenseless. In Xenophon's \"Memorabilia,\" Socrates, addressing Aristodemus, says, \"Which do you take to be the more worthy of admiration, those who make images without sense (\u1f00\u03c6\u03c1\u03bf\u03bd\u03ac) or motion, or those who make intelligent and active creations?\" (1, iv., 4). Sometimes, also, in the sense of crazed, frantic, but never in New Testament.\nIs required (\u1f00\u03c0\u03b1\u03b9\u03c4\u03bf\u1fe6\u03c3\u03b9\u03bd)\nLit., they require; i.e., the messengers of God. The indefiniteness is impressive.\nWhose shall those things be which thou hast provided?\nThe Greek order puts that first which was uppermost in the rich man's thought - his accumulations: \"and the things which thou hast provided (Rev., prepared), whose shall they be?\" God does not say, \"the things which thou hast or possessest.\" The whole question of the tenure of his property is opened for the rich man. He had said my fruits and my goods. Now his proprietorship is ignored. They are not his. Whose shall they be? He is to be dispossessed at once. Plato relates how Pluto complained to Zeus that the souls of the dead found their way to the wrong places, because the judged have their clothes on, and evil souls are clothed in fair bodies, so that the judges, who also have their clothes on and their souls veiled by their mortal part, are deceived. Zeus replies: \"In the first place, I will deprive men of the foreknowledge of death which they now have. In the second place, they shall be entirely stripped before they are judged, for they shall be judged when they are dead; and the judge, too, shall be naked; that is to say, dead. He, with his naked soul, shall pierce into the other naked soul, and they shall die suddenly and be deprived of all their kindred, and leave their brave attire strewn upon the earth\" (\"Gorgias,\" 523).\nTake no thought\nSee on Mat 6:25.\nConsider\nSee on Mat 7:3.\nStorehouse (\u03c4\u03b1\u03bc\u03b5\u1fd6\u03bf\u03bd)\nSee on Luk 12:3.\nStature (\u1f21\u03bb\u03b9\u03ba\u03af\u03b1\u03bd)\nThe original meaning of the word is time of life, age. So, commonly, in classical Greek. See, also, Joh 9:21, Joh 9:23; Heb 11:11. The other meaning, stature, also occurs. Herodotus speaks of one who was of the same height (\u1f21\u03bb\u03b9\u03ba\u03b9\u03ae\u03bd) with another (3:16). But both the usage and the connection are in favor of the meaning age. A measure of time is sometimes represented by a measure of length, as in Psa 39:5; but, most of all, the addition of a cubit (a foot and a half) to one's stature would not be a small one, as the text implies (that which is least), but a very large one. Moreover, Christ is speaking of food and clothing, the object of which is to foster and prolong life. Rev., age, in margin.\nHow they grow\nSome texts omit they grow, and read how they toil not, etc.\nToil - spin (\u03ba\u03bf\u03c0\u03b9\u1fb7 - \u03bd\u03ae\u03b8\u03b5\u03b9)\nSome read, instead of toil, \u1f51\u03c6\u03b1\u03af\u03bd\u03b5\u03b9 weave.\nWhich is to-day in the field\nConstrue in the field with the grass; and render is absolutely: exists, lives. So Rev., the grass in the field which to-day is.\nOven (\u03ba\u03bb\u03af\u03b2\u03b1\u03bd\u03bf\u03bd)\nStrictly, a covered earthen vessel, wider at bottom than at top, in which bread was baked by putting hot embers round it. The regular oven or furnace is \u1f30\u03c0\u03bd\u03cc\u03c2. Herodotus, speaking of the papyrus-plant (byblus), the lower portion of which is used for food, says, \"Such as wish to enjoy the by-blue in full perfection, bake it first in a closed vessel (\u1f10\u03bd \u03ba\u03bb\u03b9\u03b2\u03ac\u03bd\u1ff3), heated to a glow\" (ii., 92).\nAnd seek not what ye, etc\nYe is emphatic: \"and ye, seek not what,\" etc.\nBe ye of doubtful mind (\u03bc\u03b5\u03c4\u03b5\u03c9\u03c1\u03af\u03b6\u03b5\u03c3\u03b8\u03b5)\nOnly here in New Testament. The verb primarily means to raise to a height; buoy up, as with false hopes; and so to unsettle, or excite, or keep in fluctuation. Thus Thucydides says of the war between Athens and Sparta: \"All Hellas was excited (\u03bc\u03b5\u03c4\u03ad\u03c9\u03c1\u03bf\u03c2) by the coming conflict between the two chief cities\" (ii., 8).\nBags (\u03b2\u03b1\u03bb\u03bb\u03ac\u03bd\u03c4\u03b9\u03b1)\nFrom \u03b2\u03ac\u03bb\u03bb\u03c9, to throw. Something into which money and other things are cast. Rev., purses. See on Luk 10:4 :. Wyc., satchels.\nMoth\nCompare Jam 5:2.\nShall return (\u1f00\u03bd\u03b1\u03bb\u03cd\u03c3\u1fc3)\nThe verb means, originally, to unloose: so of vessels, to unloose their moorings and go to sea. Of departing generally. This is its sense in the only other passage where it occurs, Phi 1:23, \"having a desire to depart, or break up; the metaphor being drawn from breaking up an encampment.\" Compare departure (\u1f00\u03bd\u03b1\u03bb\u03cd\u03c3\u03b5\u03c9\u03c2), Ti2 4:6. The rendering return is a kind of inference from this: when he shall leave the wedding and return.\nWedding (\u03c4\u1ff6\u03bd \u03b3\u03ac\u03bc\u03c9\u03bd)\nProperly, the marriage-feast. See on Mat 22:2.\nWatching\nSee on Mar 13:35.\nGird himself\nAs a servant girding up his loose garments to wait on the table.\nServe\nSee on minister, Mat 20:26.\nSecond watch\nWhat hour (\u03c0\u03bf\u03af\u1fb3 \u1f65\u03c1\u1fb3)\nSee on Mat 24:42.\nWould come\nLit., cometh. See on Mat 24:43.\nBroken through\nSee on Mat 6:19.\nThat faithful and wise steward\nLit., that faithful steward, the wise man.\nHousehold (\u03b8\u03b5\u03c1\u03b1\u03c0\u03b5\u03af\u03b1\u03c2)\nFrom its original meaning of waiting on, attendance (Luk 9:11), it comes to mean the retinue of attendants; the body of household servants.\nPortion of meat (\u03c3\u03b9\u03c4\u03bf\u03bc\u03ad\u03c4\u03c1\u03b9\u03bf\u03bd)\nLit., measure of food.\nIn due season\nAt the appointed time for distributing rations. See on Mat 24:45.\nDelayeth\nThe emphatic word, since the thought of the lord's delay and of the postponement of the reckoning is uppermost in the servant's thought.\nUnbelievers (\u1f00\u03c0\u03af\u03c3\u03c4\u03c9\u03bd)\nMuch better as Rev., the unfaithful; for it is of fidelity, not of faith, that Christ is speaking. Wyc., unfaithful men.\nStripes\nSee on Luk 10:30.\nCommit\nSee on set before, Luk 9:16.\nFire\nA spiritual impulse which shall result in the divisions described in the following verses.\nAm I straitened\nSee on Luk 4:38, and compare Co2 5:14; Phi 1:23. Wyc., constrained.\nThe father shall be divided, etc\nBut the verb is in the plural. Rightly, as Rev., \"They shall be divided, the father against the son,\" etc.\nDaughter-in-law\nSee on Mat 10:35.\nA cloud\nWith the definite article, the cloud, which you so often see.\nThere cometh a shower\nOr, a shower is coming. See on Jam 5:7.\nIt is (\u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9)\nBetter, as Rev., it cometh to pass.\nHeat (\u03ba\u03b1\u03cd\u03c3\u03c9\u03bd)\nSee on Jam 1:11; and Mat 20:12.\nDiscern (\u03b4\u03bf\u03ba\u03b9\u03bc\u03ac\u03b6\u03b5\u03b9\u03bd)\nSee on trial and tried, Pe1 1:7. It means here test or prove. You can test and prove the weather by your signs; but you cannot apply the proof which lies in the signs of the times. Rev., interpret, gives the idea. Wyc., prove.\nOf yourselves\nIn the exercise of your ordinary habits of observation which you apply to the heavens.\nWhen thou goest (\u1f61\u03c2 \u03b3\u1f70\u03c1 \u1f51\u03c0\u03ac\u03b3\u03b5\u03b9\u03c2)\nThe A. V. does not translate \u03b3\u1f70\u03c1, for. Rev., correctly, for as thou art going. Their own judgment should show them the necessity of repentance toward God; and this duty is urged under the figure of a debtor who meets his creditor in the way, and whose best policy it is to make terms on the spot.\nAs thou art in the way\nEmphatic, standing first in the Greek order: \"On the way give diligence.\"\nHale (\u03ba\u03b1\u03c4\u03b1\u03c3\u03cd\u03c1\u1fc3)\nDrag. Compare haul. Only here in New Testament.\nOfficer (\u03ba\u03c1\u03ac\u03ba\u03c4\u03bf\u03c1\u03b9)\nFrom \u03c0\u03c1\u03ac\u03c3\u03c3\u03c9, to effect or accomplish ; to bring things to an issue, and hence to exact. The name praktor was given at Athens to an officer charged with the collection of taxes; hence an exactor, as Rev., in margin. Only here in New Testament.\nMite (\u03bb\u03b5\u03c0\u03c4\u1f78\u03bd)\nSee on Mar 12:42.","title":"Vincent's Word Studies: Luke: Luke Chapter 12","type":"page"}