Bible Commentaries

As he was praying in a certain place (εν τωι ειναι αυτον εν τοπωι τινι προσευχομενον — en tōi einai auton en topōi tini proseuchomenon). Characteristically Lukan idiom: εν — en with articular periphrastic infinitive (ειναι προσευχομενον — einai proseuchomenon) with accusative of general reference (αυτον — auton).

That. Not in the Greek, asyndeton (και εγενετο ειπεν — kai egeneto eipen).

When he ceased (ως επαυσατο — hōs epausato). Supply προσευχομενος — proseuchomenos (praying), complementary or supplementary participle.

Teach us (διδαχον ημας — didaxon hēmas). Jesus had taught them by precept (Matthew 6:7-15) and example (Luke 9:29). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John‘s teachings (Luke 5:33). So Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See notes on Matthew 6:7-15 for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In Matthew 6:11 “give” is dos (second aorist active imperative second singular, a single act) while here Luke 11:3 “give” is didou (present active imperative, both from δος — didōmi) and means, “keep on giving.” So in Luke 11:4 we have “For we ourselves also forgive” (διδου — kai gar autoi aphiomen), present active indicative of the late διδωμι — ō verb και γαρ αυτοι απιομεν — aphiō while Matthew 6:12 has “as we also forgave” (ω — hōs kai hēmeis aphēkamen), first aorist (απιω — k aorist) active of ως και ημεις απηκαμεν — aphiēmi So also where Matthew 6:12 has “debts” (κ — ta opheilēmata) Luke 11:4 has “sins” (απιημι — tas hamartias). But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both Matthew 6:13; Luke 11:4 τα οπειληματα — mē eisenegkēis occurs (second aorist subjunctive with τας αμαρτιας — mē in prohibition, ingressive aorist). “Bring us not” is a better translation than “lead us not.” There is no such thing as God enticing one to sin (James 1:13). Jesus urges us to pray not to be tempted as in Luke 22:40 in Gethsemane.

At midnight (μεσονυκτιου — mesonuktiou). Genitive of time.

And say to him (και ειπηι αυτωι — kai eipēi autōi). This is the deliberative subjunctive, but it is preceded by two future indicatives that are deliberative also (εχει πορευσεται — hexei χρησον μοι — poreusetai).

Lend me (κιχρημι — chrēson moi). First aorist active imperative second singular. Lend me now. From δανειζω — kichrēmi an old verb, to lend as a matter of friendly interest as opposed to daneizō to lend on interest as a business. Only here in the N.T.

To set before him (ο παρατησω αυτωι — ho parathēsō autōi).

Which I shall place beside him. Future active of παρατιτημι — paratithēmi See Luke 9:16 for this same verb.

And he (κακεινος — kakeinos). Emphatic.

Shall say (ειπηι — eipēi). Still the aorist active deliberative subjunctive as in Luke 11:5 (the same long and somewhat involved sentence).

Trouble me not (μη μοι κοπους παρεχε — mē moi kopous pareche). Μη — Mē and the present imperative active. Literally, “Stop furnishing troubles to me.” On this use of κοπους παρεχω — kopous parechō see also Matthew 26:10; Mark 14:6; Galatians 6:17 and the singular κοπον — kopon Luke 18:5.

The door is now shut (ηδη η τυρα κεκλεισται — ēdē hē thura kekleistai). Perfect passive indicative, shut to stay shut. Oriental locks are not easy to unlock. From κλειω — kleiō common verb.

In bed (εις τεν κοιτην — eis ten koitēn). Note use of εις — eis in sense of εν — en Often a whole family would sleep in the same room.

I cannot (ου δυναμαι — ou dunamai). That is, I am not willing.

Though (ει και — ei kai). Και ει — Kai ei would be “Even if,” a different idea.

Because he is his friend (δια το ειναι πιλον αυτου — dia to einai philon autou). Δια — Dia and the accusative articular infinitive with accusative of general reference, a causal clause= “because of the being a friend of his.”

Yet because of his importunity (δια γε την αναιδιαν αυτου — dia ge tēn anaidian autou). From αναιδης — anaidēs shameless, and that from α — a privative and αιδως — aidōs shame, shamelessness, impudence. An old word, but here alone in the N.T. Examples in the papyri. The use of γε — ge here, one of the intensive particles, is to be noted. It sharpens the contrast to “though” by “yet.” As examples of importunate prayer Vincent notes Abraham in behalf of Sodom (Genesis 18:23-33) and the Syro-Phoenician woman in behalf of her daughter (Matthew 15:22-28).

Shall be opened (ανοιγησεται — anoigēsetai). Second future passive third singular of ανοιγνυμι — anoignumi and the later ανοιγω — anoigō f0).

Of which of you that is a father (τινα δε εχ υμων τον πατερα — tina de ex humōn ton patera). There is a decided anacoluthon here. The MSS. differ a great deal. The text of Westcott and Hort makes τον πατερα — ton patera (the father) in apposition with τινα — tina (of whom) and in the accusative the object of αιτησει — aitēsei (shall ask) which has also another accusative (both person and thing) “a loaf.” So far so good. But the rest of the sentence is, will ye give him a stone? (μη λιτον επιδωσει αυτωι — mē lithon epidōsei autōi̱). Μη — Mē shows that the answer No is expected, but the trouble is that the interrogative τινα — tina in the first clause is in the accusative the object of αιτησει — aitēsei while here the same man (he) is the subject of επιδωσει — epidōsei It is a very awkward piece of Greek and yet it is intelligible. Some of the old MSS. do not have the part about “loaf” and “stone,” but only the two remaining parts about “fish” and “serpent,” “egg” and “scorpion.” The same difficult construction is carried over into these questions also.

Know how to give (οιδατε διδοναι — oidate didonai). See Matthew 7:11 for this same saying. Only here Jesus adds the Holy Spirit (πνευμα αγιον — pneuma hagion) as the great gift (the summum bonum) that the Father is ready to bestow. Jesus is fond of “how much more” (ποσωι μαλλον — posōi māllon by how much more, instrumental case).

When (του δαιμονιου εχελτοντος — tou daimoniou exelthontos). Genitive absolute ana asyndeton between και εγενετο — kai egeneto and ελαλησεν — elalēsen as often in Luke (no οτι — hoti or και — kai).

Dumb (κωπον — kōphon). See note on Matthew 9:32.

By Beelzebub (en Beezeboul). Blasphemous accusation here in Judea as in Galilee (Mark 3:22; Matthew 12:24, Matthew 12:27). See notes on Matthew for discussion of the form of this name and the various items in the sin against the Holy Spirit involved in the charge. It was useless to deny the fact of the miracles. So they were explained as wrought by Satan himself, a most absurd explanation.

Tempting him (πειραζοντες — peirazontes). These “others” (ετεροι — heteroi) apparently realized the futility of the charge of being in league with Beelzebub. Hence they put up to Jesus the demand for “a sign from heaven” just as had been done in Galilee (Matthew 12:38). By “sign” (σημειον — sēmeion) they meant a great spectacular display of heavenly power such as they expected the Messiah to give and such as the devil suggested to Jesus on the pinnacle of the temple.

Sought (εζητουν — ezētoun). Imperfect active, kept on seeking.

But he (αυτος δε — autos de). In contrast with them.

Knowing their thoughts (ειδως αυτων τα διανοηματα — eidōs autōn ta dianoēmata). From διανοεω — dianoeō to think through or distinguish. This substantive is common in Plato, but occurs nowhere else in the N.T. It means intent, purpose. Jesus knew that they were trying to tempt him.

And a house divided against a house falleth (και οικος επι οικον πιπτει — kai oikos epi oikon piptei). It is not certain that διαμεριστεισα — diameristheisa (divided) is to be repeated here as in Matthew 12:25; Mark 3:25. It may mean, and house falls upon house, “one tumbling house knocking down its neighbour, a graphic picture of what happens when a kingdom is divided against itself” (Bruce).

Because ye say (οτι λεγετε — hoti legete). Jesus here repeats in indirect discourse (accusative and infinitive) the charge made against him in Luke 11:15. The condition is of the first class, determined as fulfilled.

And if I by Beelzebub (ει δε εγω εν εεζεβουλ — ei de egō en Beezeboul). Also a condition of the first class, determined as fulfilled. A Greek condition deals only with the statement, not with the actual facts. For sake of argument, Jesus here assumes that he casts out demons by Beelzebub. The conclusion is a reductio ad absurdum. The Jewish exorcists practiced incantations against demons (Acts 19:13).

By the finger of God (εν δακτυλωι τεου — en daktulōi theou). In distinction from the Jewish exorcists. Matthew 12:28 has “by the Spirit of God.”

Then is come (αρα επτασεν — ara ephthasen). Πτανω — Phthanō in late Greek comes to mean simply to come, not to come before. The aorist indicative tense here is timeless. Note αρα — ara (accordingly) in the conclusion (αποδοσις — apodosis).

Fully armed (κατωπλισμενος — kathōplismenos). Perfect passive participle of κατοπλιζω — kathoplizō an old verb, but here only in the N.T. Note perfective use of κατα — kata in composition with οπλιζω — hoplizō to arm (from οπλα — hopla arms). Note indefinite temporal clause (οταν — hotan and present subjunctive πυλασσηι — phulassēi).

His own court (την εαυτου αυλην — tēn heautou aulēn). His own homestead. Mark 3:27; Matthew 12:29 has “house” (οικιαν — oikian). Αυλη — Aulē is used in the N.T. in various senses (the court in front of the house, the court around which the house is built, then the house as a whole).

His goods (τα υπαρχοντα αυτου — ta huparchonta autou). “His belongings.” Neuter plural present active participle of υπαρχω — huparchō used as substantive with genitive.

But when (επαν δε — epan de). Note οταν — hotan in Luke 11:21.

Stronger than he (ισχυροτερος αυτου — ischuroteros autou). Comparative of ισχυρος — ischuros followed by the ablative.

Come upon him and overcome him (επελτων νικησηι αυτον — epelthōn nikēsēi auton). Second aorist active participle of επερχομαι — eperchomai and first aorist active subjunctive of νικαω — nikaō Aorist tense here because a single onset while in Luke 11:22 the guarding (πυλασσηι — phulassēi present active subjunctive) is continuous.

His whole armour (την πανοπλιαν αυτου — tēn panoplian autou). An old and common word for all the soldier‘s outfit (shield, sword, lance, helmet, greaves, breastplate). Tyndale renders it “his harness.” In the N.T. only here and Ephesians 6:11, Ephesians 6:13 where the items are given.

Wherein he trusted (επ ηι επεποιτει — eph' hēi epepoithei). Second past perfect active of πειτω — peithō to persuade. The second perfect πεποιτα — pepoitha is intransitive, to trust. Old and common verb. He trusted his weapons which had been so efficacious.

His spoils (τα σκυλα αυτου — ta skula autou). It is not clear to what this figure refers. Strong as Satan is Jesus is stronger and wins victories over him as he was doing then. In Colossians 2:15 Christ is pictured as triumphing openly over the powers of evil by the Cross.

He that is not with me (ο μη ων μετ εμου — ho mē ōn met' emou). This verse is just like Matthew 12:30.

And finding none (και μη ευρισκον — kai mē heuriskon). Here Matthew 12:43 has και ουχ ευρισκει — kai ouch heuriskei (present active indicative instead of present active participle). Luke 11:24-26 is almost verbatim like Matthew 12:43-45, which see. Instead of just “taketh” (παραλαμβανει — paralambanei) in Luke 11:26, Matthew has “taketh with himself” (παραλαμβανει μετ εαυτου — paralambanei meth' heautou). And Luke omits: “Even so shall it be also unto this evil generation” of Matthew 12:45.

Than the first (των πρωτων — tōn prōtōn). Ablative case after the comparative χειρονα — cheirona The seven demons brought back remind one of the seven that afflicted Mary Magdalene (Luke 8:2).

As he said these things (εν τωι λεγειν αυτον — en tōi legein auton). Luke‘s common idiom, εν — en with articular infinitive. Luke 11:27, Luke 11:28 are peculiar to Luke. His Gospel in a special sense is the Gospel of Woman. This woman “speaks well, but womanly” (Bengel). Her beatitude (μακαρια — makaria) reminds us of Elisabeth‘s words (Luke 1:42, ευλογημενη — eulogēmenē). She is fulfilling Mary‘s own prophecy in Luke 1:48 (μακαριουσιν με — makariousin me shall call me happy).

But he said (αυτος δε ειπεν — autos de eipen). Jesus in contrast turns attention to others and gives them a beatitude (μακαριοι — makarioi). “The originality of Christ‘s reply guarantees its historical character. Such a comment is beyond the reach of an inventor” (Plummer).

Were gathering together unto him (επατροιζομενων — epathroizomenōn). Genitive absolute present middle participle of επατροιζω — epathroizō a rare verb, Plutarch and here only in the N.T., from επι — epi and ατροιζω — athroizō (a common enough verb). It means to throng together (ατροος — athroos in throngs). Vivid picture of the crowds around Jesus.

But the sign of Jonah (ει μη το σημειον Ιωνα — ei mē to sēmeion Iōnā). Luke does not give here the burial and resurrection of Jesus of which Jonah‘s experience in the big fish was a type (Matthew 12:39), but that is really implied (Plummer argues) by the use here of “shall be given” (δοτησεται — dothēsetai) and “shall be” (εσται — estai), for the resurrection of Jesus is still future. The preaching of Jesus ought to have been sign enough as in the case of Jonah, but the resurrection will be given. Luke‘s report is much briefer and omits what is in Matthew 12:41.

With the men of this generation (μετα των ανδρων της γενεας ταυτης — meta tōn andrōn tēs geneās tautēs). Here Matthew 12:42 has simply “with this generation,” which see.

At the preaching of Jonah (εις το κηρυγμα Ιωνα — eis to kērugma Iōna). Note this use of εις — eis as in Matthew 10:41; Matthew 12:41. Luke inserts the words about the Queen of the South (Luke 11:31) in between the discussion of Jonah (Luke 11:29., Luke 11:32). Both Σολομωνος — Solomōnos (Luke 11:31) and Ιωνα — Iōnā (Luke 11:32) are in the ablative case after the comparative πλειον — pleion (more, something more).

In a cellar (εις κρυπτην — eis kruptēn). A crypt (same word) or hidden place from κρυπτω — kruptō to hide. Late and rare word and here only in the N.T. These other words (lamp, λυχνον — luchnon bushel, μοδιον — modion stand, λυχνιαν — luchnian) have all been discussed previously (see note on Matthew 5:15).

Luke 11:34 is like Matthew 6:22., which see notes for details.

Whether not (μη — mē). This use of μη — mē in an indirect question is good Greek (Robertson, Grammar, p. 1045). It is a pitiful situation if the very light is darkness. This happens when the eye of the soul is too diseased to see the light of Christ.

With its bright shining (τηι αστραπηι — tēi astrapēi). Instrumental case, as if by a flash of lightning the light is revealed in him. See note on Luke 10:18.

Now as he spake (εν δε τωι λαλησαι — en de tōi lalēsai). Luke‘s common idiom, εν — en with the articular infinitive (aorist active infinitive) but it does not mean “after he had spoken” as Plummer argues, but simply “in the speaking,” no time in the aorist infinitive. See note on Luke 3:21 for similar use of aorist infinitive with εν — en (ερωται — erōtāi). Present active indicative, dramatic present. Request, not question.

To dine (οπως αριστησηι — hopōs aristēsēi). Note οπως — hopōs rather than the common ινα — hina Aorist active subjunctive rather than present, for a single meal. The verb is from αριστον — ariston (breakfast). See distinction between αριστον — ariston and δειπνον — deipnon (dinner or supper) in Luke 14:12. It is the morning meal (breakfast or lunch) after the return from morning prayers in the synagogue (Matthew 22:4), not the very early meal called ακρατισμα — akratisma The verb is, however, used for the early meal on the seashore in John 21:12, John 21:15.

With him (παρ αυτωι — par' autōi). By his side.

Sat down to meat (ανεπεσεν — anepesen). Second aorist active indicative of αναπιπτω — anapiptō old verb, to recline, to fall back on the sofa or lounge. No word here for “to meat.”

That he had not first washed before dinner (οτι ου πρωτον εβαπτιστη προ του αριστου — hoti ou prōton ebaptisthē pro tou aristou). The verb is first aorist passive indicative of βαπτιζω — baptizō to dip or to immerse. Here it is applied to the hands. It was the Jewish custom to dip the hands in water before eating and often between courses for ceremonial purification. In Galilee the Pharisees and scribes had sharply criticized the disciples for eating with unwashed hands (Mark 7:1-23; Matthew 15:1-20) when Jesus had defended their liberty and had opposed making a necessity of such a custom (tradition) in opposition to the command of God. Apparently Jesus on this occasion had himself reclined at the breakfast (not dinner) without this ceremonial dipping of the hands in water. The Greek has “first before” (πρωτον προ — prōton pro), a tautology not preserved in the translation.

The Lord (ο κυριος — ho kurios). The Lord Jesus plainly and in the narrative portion of Luke.

Now (νυν — nun). Probably refers to him. You Pharisees do now what was formerly done.

The platter (του πινακος — tou pinakos). The dish. Old word, rendered “the charger” in Matthew 14:8. Another word for “platter” (παροπσις — paropsis) in Matthew 23:25 means “side-dish.”

But your inward part (το δε εσωτεν υμων — to de esōthen humōn). The part within you (Pharisees). They keep the external regulations, but their hearts are full of plunder (αρπαγης — harpagēs from αρπαζω — harpazō to seize) and wickedness (πονηριας — ponērias from πονηρος — ponēros evil man). See note on Matthew 23:25 for a like indictment of the Pharisees for care for the outside of the cup but neglect of what is on the inside. Both inside and outside should be clean, but the inside first.

Howbeit (πλην — plēn). See note on Luke 6:24. Instead of devoting so much attention to the outside.

Those things which are within (τα ενοντα — ta enonta). Articular neuter plural participle from ενειμι — eneimi to be in, common verb. This precise phrase only here in the N.T. though in the papyri, and it is not clear what it means. Probably, give as alms the things within the dishes, that is have inward righteousness with a brotherly spirit and the outward becomes “clean” (καταρα — kathara). Properly understood, this is not irony and is not Ebionism, but good Christianity (Plummer).

Tithe (αποδεκατουτε — apodekatoute). Late verb for the more common δεκατευω — dekateuō So in Matthew 23:23. Take a tenth off (απο — apo -). Rue (πηγανον — pēganon). Botanical term in late writers from πηγνυμι — pēgnumi to make fast because of its thick leaves. Here Matthew 23:23 has “anise.”

Every herb (παν λαχανον — pān lachanon). General term as in Mark 4:32. Matthew has “cummin.”

Pass by (παρερχεστε — parerchesthe). Present middle indicative of παρερχομαι — parerchomai common verb, to go by or beside. Matthew 23:23 has “ye have left undone” (απηκατε — aphēkate). Luke here has “love” (αγαπην — agapēn), not in Matthew.

Ought (εδει — edei). As in Matthew. Imperfect of a present obligation, not lived up to just like our “ought” (οωεδ — owed not paid). Παρειναι — Pareinai as in Matthew, the second aorist active infinitive of απιημι — aphiēmi to leave off. Common verb. Luke does not have the remark about straining out the gnat and swallowing the camel (Matthew 23:34). It is plain that the terrible exposure of the scribes and Pharisees in Matthew 23 in the temple was simply the culmination of previous conflicts such as this one.

The chief seats in the synagogues (την πρωτοκατεδριαν εν ταις συναγωγαις — tēn prōtokathedrian en tais sunagōgais). Singular here, plural in Matthew 23:6. This semi-circular bench faced the congregation. Matthew 23:6 has also the chief place at feasts given by Luke also in that discourse (Luke 20:46) as well as in Luke 14:7, a marked characteristic of the Pharisees.

The tombs which appear not (τα μνηνεια τα αδηλα — ta mnēneia ta adēla). These hidden graves would give ceremonial defilement for seven days (Numbers 19:16). Hence they were usually whitewashed as a warning. So in Matthew 23:27 the Pharisees are called “whited sepulchres.” Men do not know how rotten they are. The word αδηλος — adēlos (α — a privative and δηλος — dēlos apparent or plain) occurs in the N.T. only here and 1 Corinthians 14:8, though an old and common word.

Here men walking around (περιπατουντες — peripatountes) walk over the tombs without knowing it. These three woes cut to the quick and evidently made the Pharisees wince.

Thou reproachest us also (και ημας υβριζεις — kai hēmās hubrizeis). Because the lawyers (scribes) were usually Pharisees. The verb υβριζω — hubrizō is an old one and common for outrageous treatment, a positive insult (so Luke 18:32; Matthew 22:6; Acts 14;5; 1 Thessalonians 2:2). So Jesus proceeds to give the lawyers three woes as he had done to the Pharisees.

Grievous to be borne (δυσβαστακτα — dusbastakta). A late word in lxx and Plutarch (δυς — dus and βασταζω — bastazō). Here alone in text of Westcott and Hort who reject it in Matthew 23:4 where we have “heavy burdens” (πορτια βαρεα — phortia barea). In Galatians 6:2 we have βαρη — barē with a distinction drawn. Here we have πορτιζετε — phortizete (here only in the N.T. and Matthew 11:28) for “lade,” πορτια — phortia as cognate accusative and then πορτιοις — phortiois (dative after ου προσπσαυετε — ou prospsauete touch not). It is a fierce indictment of scribes (lawyers) for their pettifogging interpretations of the written law in their oral teaching (later written down as Mishna and then as Gemarah), a terrible load which these lawyers did not pretend to carry themselves, not even “with one of their fingers” to “touch” (προσπσαυω — prospsauō old verb but only here in the N.T.), touch with the view to remove. Matthew 23:4 has κινησαι — kinēsai to move. A physician would understand the meaning of προσπαυω — prospauō for feeling gently a sore spot or the pulse.

Consent (συνευδοκειτε — suneudokeite). Double compound (συν ευ δοκεω — sun μαρτυρες — eu dokeō), to think well along with others, to give full approval. A late verb, several times in the N.T., in Acts 8:1 of Saul‘s consenting to and agreeing to Stephen‘s death. It is a somewhat subtle, but just, argument made here. Outwardly the lawyers build tombs for the prophets whom their fathers (forefathers) killed as if they disapproved what their fathers did. But in reality they neglect and oppose what the prophets teach just as their fathers did. So they are “witnesses” (martures) against themselves (Matthew 23:31).

The wisdom of God (η σοπια του τεου — hē sophia tou theou). In Matthew 23:34 Jesus uses “I send” (εγω αποστελλω — egō apostellō) without this phrase “the wisdom of God.” There is no book to which it can refer. Jesus is the wisdom of God as Paul shows (1 Corinthians 1:30), but it is hardly likely that he so describes himself here. Probably he means that God in his wisdom said, but even so “Jesus here speaks with confident knowledge of the Divine counsels” (Plummer). See Luke 10:22; Luke 15:7, Luke 15:10. Here the future tense occurs, “I will send” (αποστελω — apostelō).

Some of them (εχ αυτων — ex autōn). No “some” (τινας — tinas) in the Greek, but understood. They will act as their fathers did. They will kill and persecute.

That … may be required (ινα εκζητητηι — hina … εκζητεω — ekzētēthēi). Divinely ordered sequence, first aorist passive subjunctive of το εκκεχυμενον — ekzēteō a late and rare verb outside of lxx and N.T., requiring as a debt the blood of the prophets.

Which was shed (εκχεω — to ekkechumenon). Perfect passive participle of εκχυννω — ekcheō and εκχυννομενον — ekchunnō (an Aeolic form appearing in the margin of Westcott and Hort here, απο καταβολης κοσμου — ekchunnomenon present passive participle). If the present passive is accepted, it means the blood which is perpetually shed from time to time.

From the foundation of the world (apo katabolēs kosmou). See also Matthew 25:34; John 17:24; Ephesians 1:4, etc. It is a bold metaphor for the purpose of God.

From the blood of Abel to the blood of Zachariah (απο αιματος Αβελ εως αιματος αχαριου — apo haimatos Abel heōs haimatos Zachariou). The blood of Abel is the first shed in the Old Testament (Genesis 4:10), that of Zacharias the last in the O.T. canon which ended with Chronicles (2 Chronicles 24:22). Chronologically the murder of Uriah by Jehoiakim was later (Jeremiah 26:23), but this climax is from Genesis to II Chronicles (the last book in the canon). See note on Matthew 23:35 for discussion of Zachariah as “the son of Barachiah” rather than “the son of Jehoiada.”

Between the altar and the sanctuary (metaxu tou thusiastēriou kai tou oikou). Literally, between the altar and the house (Matthew 23:35 has temple, naou).

Ye took away the key of knowledge (ηρατε την κλειδα της γνωσεως — ērate tēn kleida tēs gnōseōs). First aorist active indicative of αιρω — airō common verb. But this is a flat charge of obscurantism on the part of these scribes (lawyers), the teachers (rabbis) of the people. They themselves (αυτοι — autoi) refused to go into the house of knowledge (beautiful figure) and learn. They then locked the door and hid the key to the house of knowledge and hindered (εκωλυσατε — ekōlusate effective aorist active) those who were trying to enter (τους εισερχομενους — tous eiserchomenous present participle, conative action). It is the most pitiful picture imaginable of blind ecclesiastics trying to keep others as blind as they were, blind leaders of the blind, both falling into the pit.

From thence (κακειτεν — k'akeithen). Out of the Pharisee‘s house. What became of the breakfast we are not told, but the rage of both Pharisees and lawyers knew no bounds.

To press upon him (ενεχειν — enechein). An old Greek verb to hold in, to be enraged at, to have it in for one. It is the same verb used of the relentless hatred of Herodias for John the Baptist (Mark 6:19).

To provoke him to speak (αποστοματιζειν — apostomatizein). From απο — apo and στομα — stoma (mouth). Plato uses it of repeating to a pupil for him to recite from memory, then to recite by heart (Plutarch). Here (alone in the N.T.) the verb means to ply with questions, to entice to answers, to catechize.

Of many things (περι πλειονων — peri pleionōn). “Concerning more (comparative) things.” They were stung to the quick by these woes which laid bare their hollow hypocrisy.

Laying wait for him (ενεδρευοντες αυτον — enedreuontes auton). An old verb from εν — en and εδρα — hedra a seat, so to lie in ambush for one. Here only and Acts 23:21 in the N.T. Vivid picture of the anger of these rabbis who were treating Jesus as if he were a beast of prey.

To catch something out of his mouth (τηρευσαι το εκ του στοματος αυτου — thēreusai to ek tou stomatos autou). An old Greek verb, though here only in the N.T., from τηρα — thēra (cf. Romans 11:9), to ensnare, to catch in hunting, to hunt. These graphic words from the chase show the rage of the rabbis toward Jesus. Luke gives more details here than in Luke 20:45-47; Matthew 23:1-7, but there is no reason at all why Jesus should not have had this conflict at the Pharisee‘s breakfast before that in the temple in the great Tuesday debate.