{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/luk014.htm","path":"bib/cmt/vws/luk014.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/luk014.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nWatched (\u1f27\u03c3\u03b1\u03bd \u03c0\u03b1\u03c1\u03b1\u03c4\u03b7\u03c1\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9)\nThe participle and finite verb, were engaged in watching. Closely (\u03c0\u03b1\u03c1\u03ac). See on Mar 3:2.\nWhich had the dropsy (\u1f51\u03b4\u03c1\u03c9\u03c0\u03b9\u03ba\u1f78\u03c2)\nLit., a dropsical man. The usual way of marking a dropsical patient in medical language.\nTook\nTook hold of him. Luk 20:20; Ti1 6:12.\nPit (\u03c6\u03c1\u03ad\u03b1\u03c1)\nThe primary meaning is a well as distinguished from a fountain.\nPull out\nMore correctly up (\u1f00\u03bd\u03ac).\nThey chose\nImperfect: were choosing. Something going on before his eyes.\nThe chief seats\nOr couches. The Greek writers refer to the absurd contentions which sometimes arose for the chief seats at table. Theophrastus designates one who thrusts himself into the place next the host as \u03bc\u03b9\u03ba\u03c1\u03bf\u03c6\u03b9\u03bb\u03cc\u03c4\u03b9\u03bc\u03bf\u03c2 one who seeks petty distinctions.\nWedding\nMore properly, marriage-feast.\nBegin\nEmphasizing the shame of the reluctant movement toward the lower place.\nThe lowest\nSince the other, intervening places are all assigned.\nSit down (\u1f00\u03bd\u03ac\u03c0\u03b5\u03c3\u03b5)\nLit., lay yourself back.\nHumbled\nSee Mat 11:29.\nDinner - supper\nSee on Mat 22:4. Supper (\u03b4\u03b5\u03b9\u03c0\u03bd\u03bf\u03bd) is the principal meal at evening, and corresponding to the modern late dinner.\nCall not thy friends, etc\nA striking parallel occurs in Plato's \"Phaedrus,\" 233. \"And, in general, when you make a feast, invite not your friend, but the beggar and the empty soul, for they will love you, and attend you, and come about your doors, and will be the best pleased, and the most grateful, and will invoke blessings on your head.\"\nFeast (\u03b4\u03bf\u03c7\u03ae\u03bd)\nOr reception. Used by Luke only. See on Luk 5:29.\nBlessed\nSee on Mat 5:3.\nMade (\u1f10\u03c0\u03bf\u03af\u03b5\u03b9)\nImperfect, was making. His preparations were in progress. A definite act among these preparations is described by the aorist, he bade (\u1f10\u03ba\u03ac\u03bb\u03b5\u03c3\u03b5\u03bd), the technical word for inviting to a festival. See Mat 22:3; Joh 2:2.\nSent his servant\n\"If a sheikh, bey, or emeer invites, he always sends a servant to call you at the proper time. This servant often repeats the very formula mentioned in Luk 14:17 : Come, for the supper is ready. The fact that this custom is confined to the wealthy and to the nobility is in strict agreement with the parable, where the man who made the supper is supposed to be of this class. It is true now, as then, that to refuse is a high insult to the maker of the feast (Thomson, \"Land and Book\"). Palgrave mentions a similar formula of invitation among the Bedouins of Arabia. \"The chief, or some un-breeched youngster of his family, comes up to us with the customary tefaddaloo, or do us the favor\" (\"Central and Eastern Arabia\").\nMake excuse (\u03c0\u03b1\u03c1\u03b1\u03b9\u03c4\u03b5\u1fd6\u03c3\u03b8\u03b1\u03b9)\nAlso rendered in New Testament refuse, Heb 12:19, Heb 12:25, where both meanings occur. See also Ti2 2:23, Rev. Our phrase, beg off, expresses the idea here.\nI must needs (\u1f14\u03c7\u03c9 \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7\u03bd)\nLit., I have necessity: a strong expression.\nGo (\u1f10\u03be\u03b5\u03bb\u03b8\u03b5\u1fd6\u03bd)\nGo out (\u1f10\u03be) from the city.\nI cannot\nA newly married man had special indulgence allowed him. See Deu 24:5. Herodotus relates how Croesus refused for his son an invitation to a hunt on this ground. \"But Croesus answered, 'Say no more of my son going with you; that may not be in anywise. He is but just joined in wedlock, and is busy enough with that'\" (i., 36). The man who had the most plausible excuse returned the surliest and most peremptory answer. Compare Co1 7:33.\nStreets (\u03c0\u03bb\u03b1\u03c4\u03b5\u03af\u03b1\u03c2) - lanes (\u1fe5\u03cd\u03bc\u03b1\u03c2)\nThe former word from \u03c0\u03bb\u03b1\u03c4\u03cd\u03c2, broad; the broad streets contrasted with the narrow lanes. Wyc., great streets and small streets.\nAs thou hast commanded\nFollowing the reading \u1f61\u03c2, as. The best texts substitute \u1f43, what. Render as Rev., \"What thou didst command is done.\"\nHedges (\u03c6\u03c1\u03b1\u03b3\u03bc\u03bf\u1f7a\u03c2)\nSee on Mat 21:33. It may mean either a hedge, or a place enclosed with a hedge. Here the hedges beside which vagrants rest.\nCompel\nCompare constrained, Mat 14:22; Act 26:11; Gal 6:12. Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord.\nMay be filled (\u03b3\u03b5\u03bc\u03b9\u03c3\u03b8\u1fc7)\nA very strong word; properly of loading a ship. \"Nature and grace alike abhor a vacuum\" (Bengel).\nHis cross\nMore correctly, his own. An important charge. All must bear the cross, but not all the same cross: each one his own.\nA tower\nThe subject of the parable is the life of Christian discipleship, which is figured by a tower, a lofty structure, as something distinguished from the world and attracting attention.\nCounteth (\u03c8\u03b7\u03c6\u03af\u03b6\u03b5\u03b9)\nOnly here and Rev 13:18. From \u03c8\u1fc6\u03c6\u03bf\u03c2, a pebble (see Rev 2:17), used as a counter. Thus Herodotus says that the Egyptians, when they calculate (\u03bb\u03bf\u03b3\u03b9\u03b6\u03bf\u03bd\u03c4\u03b1\u03b9 \u03c8\u03ae\u03c6\u03bf\u03b9\u03c2, reckon with pebbles), move their hand from right to left (ii., 36). So Aristophanes, \"Reckon roughly, not with pebbles (\u03c8\u03ae\u03c6\u03bf\u03b9\u03c2), but on the hand\" (\"Wasps,\" 656). Similarly calculate, from Latin calculus, a pebble. Used also of voting. Thus Herodotus: \"The Greeks met at the altar of Neptune, and took the ballots (\u03c4\u1f70\u03c2 \u03c8\u03ae\u03c6\u03bf\u03b9\u03c2) wherewith they were to give their votes.\" Plato: \"And you, would you vote (\u1f02\u03bd \u03c8\u1fc6\u03c6\u03bf\u03bd \u03b8\u03b5\u1fd6\u03bf, cast your pebble) with me or against me ?\" (\"Protagoras,\" 330). See Act 26:10.\nCost (\u03c4\u1f74\u03bd \u03b4\u03b1\u03c0\u03ac\u03bd\u03b7\u03bd)\nAllied to \u03b4\u03ac\u03c0\u03c4\u03c9, to devour. Hence expense, as something which eats up resources.\nSufficient (\u03b5\u1f30\u03c2 \u1f00\u03c0\u03b1\u03c1\u03c4\u03b9\u03c3\u03bc\u03cc\u03bd)\nLit., unto completion. The kindred verb \u1f00\u03c0\u03b1\u03c1\u03c4\u03af\u03b6\u03c9, not used in New Testament, means to make even or square, and hence to complete.\nTo finish (\u1f10\u03ba\u03c4\u03b5\u03bb\u03ad\u03c3\u03b1\u03b9)\nLit., \"to finish out\" (\u1f10\u03ba).\nBehold (\u03b8\u03b5\u03c9\u03c1\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2)\nAttentively watching the progress of the building. See on Luk 10:18.\nBegin to mock\nAs his resources come to an end.\nThis man (\u03bf\u1f57\u03c4\u03bf\u03c2 \u1f41 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2)\nWith sarcastic emphasis.\nWas not able (\u03bf\u1f50\u03ba \u1f34\u03c3\u03c7\u03c5\u03c3\u03b5\u03bd)\nFrom \u1f30\u03c3\u03c7\u03cd\u03c2, strength. See on power, Pe2 2:11. To be strong in body or in resources, and so to be worth, as Lat., valere. \"This man was not worth enough, or was not good for the completion.\" In this latter sense, Mat 5:13, \"good for nothing.\"\nTo make war against another king (\u1f11\u03c4\u03ad\u03c1\u1ff3 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1fd6 \u03c3\u03c5\u03bc\u03b2\u03b1\u03bb\u03b5\u1fd6\u03bd \u03b5\u1f30\u03c2 \u03c0\u03cc\u03bb\u03b5\u03bc\u03bf\u03bd)\nLit., to come together with another king Jer war. So Rev., to encounter another king in war.\n\"Out he flashed,\nAnd into such a song, such fire for fame,\nSuch trumpet-blowings in it, coming down\nTo such a stern and iron-clashing close,\nThat when he stopped we longed to hurl together.\"\nTennyson, Idyls of the King.\nWith ten thousand (\u1f10\u03bd \u03b4\u03ad\u03ba\u03b1 \u03c7\u03b9\u03bb\u03b9\u03ac\u03c3\u03b9\u03bd)\nLit., in ten thousands: i.e., in the midst of; surrounded by. Compare Jde 1:14.\nAsketh (\u1f10\u03c1\u03c9\u03c4\u1fb7)\nOn a footing of equality: king treating with king. See on Luk 11:9.\nConditions of peace (\u03c4\u1f70 \u03c0\u03c1\u1f78\u03c2 \u03b5\u1f30\u03c1\u03ae\u03bd\u03b7\u03bd)\nLit., this looking toward peace: preliminaries. Compare Rom 14:19, things which make for peace (\u03c4\u1f70 \u03c4\u1fc6\u03c2 \u03b5\u1f30\u03c1\u03ae\u03bd\u03b7\u03c2, the things of peace).\nForsaketh (\u1f00\u03c0\u03bf\u03c4\u03ac\u03c3\u03c3\u03b5\u03c4\u03b1\u03b9)\nBids good-by to. Rev., renounceth. See on Luk 9:61. \"In that forsaketh lies the key to the whole passage\" (Trench). Christian discipleship is founded in self-renunciation.\nHave lost its savor\nSee on Mat 5:13.\nShall it be seasoned\nSee on Mar 9:50.","title":"Vincent's Word Studies: Luke: Luke Chapter 14","type":"page"}