{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/luk013.htm","path":"bib/cmt/vws/luk013.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/luk013.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nSinners (\u1f40\u03c6\u03b5\u03b9\u03bb\u03ad\u03c4\u03b1\u03b9)\nLit., debtors. Possibly with reference to the figure at the close of the last chapter. Compare Mat 5:25; Mat 6:12; Mat 18:24; Luk 11:4.\nThese three years I come\nThe best texts insert \u1f00\u03c6' \u03bf\u1f57, from which, or since. \"It is three years from the time at which I came.\"\nCut it down (\u1f14\u03ba\u03ba\u03bf\u03c8\u03bf\u03bd)\nRather, \"cut it out\" (\u1f10\u03ba) from among the other trees and the vines.\nWhy cumbereth it\nThe A. V. omits the very important \u03ba\u03b1\u1f76, also (Rev.), which, as Trench observes, is the key-word of the sentence. Besides being barren in itself, it also injures the soil. \"Not only is it unfruitful, but it draws away the juices which the vines would extract from the earth, intercepts the sun, and occupies room\" (Bengel). The verb cumbereth (\u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03b5\u1fd6) means to make of no effect. So Rom 3:3, Rom 3:31; Gal 3:17. Cumbereth expresses the meaning in a very general and comprehensive way. The specific elements included in it are expressed by Bengel above. De Wette, makes the land unfruitful. See on barren and unfruitful, Pe2 1:8.\nAnd if it bear fruit, well; and if not, then after that\nJoin afar that with bear fruit. \"If it bear fruit for the future (\u03b5\u1f30\u03c2 \u03c4\u1f78 \u03bc\u03ad\u03bb\u03bb\u03bf\u03bd, Rev., thenceforth), well; but if not, thou shalt cut it down.\" Trench (\"Parables\") cites an Arabian writer's receipt for curing a palm-tree of barrenness. \"Thou must take a hatchet, and go to the tree with a friend, unto whom thou sayest, 'I will cut down this tree, for it is unfruitful.' He answers, 'Do not so, this year it will certainly bear fruit.' But the other says, 'It must needs be - it must be hewn down;' and gives the stem of the tree three blows with the back of the hatchet. But the other restrains him, crying, 'Nay, do it not, thou wilt certainly have fruit from it this year, only have patience with it, and be not overhasty in cutting it down; if it still refuses to bear fruit, then cut it down.' Then will the tree that year be certainly fruitful and bear abundantly.\" Trench adds that this story appears to be widely spread in the East.\nThou shalt cut it down\nThe vine-dresser does not say, \"I will cut,\" but refers that to the master.\nSpirit of infirmity\nA spirit which caused infirmity. An evil demon, see Luk 13:16, though it is not certain that it was a case of possession. The details of the disease, and the noting of the time of its continuance, are characteristic of a physician's narrative.\nBowed together (\u03c3\u03c5\u03b3\u03ba\u03cd\u03c0\u03c4\u03bf\u03c5\u03c3\u03b1)\nOnly here in New Testament.\nLift herself up (\u1f00\u03bd\u03b1\u03ba\u03cd\u03c8\u03b1\u03b9)\nOnly here in New Testament, unless Joh 8:7-10 be accepted as genuine. Used by Galen of strengthening the vertebrae of the spine.\nThou art loosed (\u1f00\u03c0\u03bf\u03bb\u03ad\u03bb\u03c5\u03c3\u03b1\u03bf)\nThe only passage in The New Testament where the word is used of disease. Medical writers use it of releasing from disease, relaxing tendons, and taking off bandages. (Luk 13:25). In Mat 7:13, where the image is of a gate opening into a way, \u03c0\u03cd\u03bb\u03b7, gate, is used.\nShe was made straight (\u1f00\u03bd\u03bf\u03c1\u03b8\u03ce\u03b8\u03b7)\nThe verb occurs, Act 15:16, of setting up the tabernacle of David, and Heb 12:12, of lifting up the hands which hang down.\nLoose (\u03bb\u03cd\u03b5\u03b9)\nCompare thou art loosed, Luk 13:12.\nStall\nSee on Luk 2:7.\nSatan\n\"True to its principle of contrast, this book gives Satan a prominent position\" (Abbot). See Luk 4:13; Luk 10:18; Luk 22:3, Luk 22:31. See Introduction.\nWere ashamed.\nRev., more correctly, were put to shame.\nGlorious things\nSee on Mat 11:20.\nWere done (\u03b3\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03bf\u03b9\u03c2)\nLit., are being done, denoting their being then in progress.\nHis garden\nProperly, as Rev., his own (\u1f11\u03b1\u03c5\u03c4\u03bf\u1fe6) where he could personally observe and tend it.\nGreat tree\nThe best texts omit great.\nBirds\nSee on Luk 9:58.\nBranches (\u03ba\u03bb\u03ac\u03b4\u03bf\u03b9\u03c2)\nSee on Mar 11:8.\nLeaven\nSee on Mat 13:33.\nStrive\nUsed only by Luke and Paul, except Joh 18:36. Originally to contend for a prize in the public games; and thus conveying a sense of struggle. The kindred noun, \u1f00\u03b3\u03c9\u03bd\u03af\u03b1, agony, is used of Christ's struggle in Gethsemane (Luk 22:44). Compare Ti1 6:12; Ti2 4:7.\nStrait gate (\u03c3\u03c4\u03b5\u03bd\u1fc6\u03c2 \u03b8\u03cd\u03c1\u03b1\u03c2)\nRev., narrow door. See on Mat 7:13. The door of a house, and not a gate, is meant\nWhen once (\u1f00\u03c6' ou)\nLit., from the time that. Compare Luk 13:7. Some editors connect this with the previous sentence: \"Shall not be able when once,\" etc.\nWhence (\u03c0\u03cc\u03b8\u03b5\u03bd)\nOf what family. Ye do not belong to my household. See Joh 7:27 : \"We know whence he (Jesus) is;\" i.e., we know his birthplace and family.\nIn thy presence (\u1f10\u03bd\u03ce\u03c0\u03b9\u03bf\u03bd \u03c3\u03bf\u1fe6)\nNot as beloved and familiar guests. Compare with you (\u03bc\u03b5\u03b8' \u1f51\u03bc\u1ff6\u03bd), Mat 26:29.\nI know not whence\n\"The sentence is fixed, but it is repeated with emphasis\" (Bengel).\nShall sit down (\u1f00\u03bd\u03b1\u03ba\u03bb\u03b9\u03b8\u03ae\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9)\nSit down at table. Jesus casts his thought into a familiar Jewish image. According to the Jewish idea, one of the main elements of the happiness of the Messianic kingdom was the privilege of participating in splendid festive entertainments along with the patriarchs of the nation. With this accords Luk 13:30, in allusion to places at the banquet. Compare Luk 14:7-9; Mat 23:6.\nDay\nThe best texts read hour.\nWill kill (\u03b8\u03ad\u03bb\u03b5\u03b9 \u1f00\u03c0\u03bf\u03ba\u03c4\u03b5\u1fd6\u03bd\u03b1\u03b9)\nAs in so many cases the A. V. renders as the future of the verb to kill; whereas there are two distinct verbs; to will or determine, and to kill. The meaning is, Herod willeth or is determined to kill thee. Rev., would fain, seems rather feeble.\nThat fox\nHerod. Describing his cunning and cowardice.\nCures (\u1f30\u03ac\u03c3\u03b5\u03b9\u03c2)\nUsed by Luke only.\nI shall be perfected (\u03c4\u03b5\u03bb\u03b5\u03b9\u03bf\u1fe6\u03bc\u03b1\u03b9)\nThe present tense: \"the present of the certain future\" (Meyer). The meaning is, I come to an end: I have done. Expositors differ greatly. Some interpret, \"I end my career of healing,\" etc.; others, my life.\nIt cannot be (\u03bf\u1f50\u03ba \u1f10\u03bd\u03b4\u03ad\u03c7\u03b5\u03c4\u03b1\u03b9)\nThe verb means to accept or admit; so that the sense is, \"it is not admissible that.\" The expression is ironical and hyperbolical, with reference to Jerusalem as having a monopoly of such martyrdoms. \"It would be contrary to use and wont, and, in a manner, to theocratic decorum, if such a prophet as I should perish elsewhere than in Jerusalem\" (Godet).\nWould I have gathered (\u1f20\u03b8\u03ad\u03bb\u03b7\u03c3\u03b1 \u1f10\u03c0\u03b9\u03c3\u03c5\u03bd\u03ac\u03be\u03b1\u03b9)\nLit., \"I desired to gather.\" See on will kill, Luk 13:31.\nHen\nSee on Mat 23:37.","title":"Vincent's Word Studies: Luke: Luke Chapter 13","type":"page"}