But the verb is in the plural. Rightly, as Rev., "They shall be divided, the father against the son," etc.

Daughter-in-law

See on Matthew 10:35.

With the definite article, the cloud, which you so often see.

There cometh a shower

Or, a shower is coming. See on James 5:7.

It is (γίνεται)

Better, as Rev., it cometh to pass.

See on James 1:11; and Matthew 20:12.

Discern (δοκιμάζειν)

See on trial and tried, 1 Peter 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.

In the exercise of your ordinary habits of observation which you apply to the heavens.

The A. V. does not translate γὰρ, 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.

As thou art in the way

Emphatic, standing first in the Greek order: "On the way give diligence."

Hale (κατασύρῃ)

Drag. Compare haul. Only here in New Testament.

Officer (κράκτορι)

From πράσσω, 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.

Mite (λεπτὸν)

See on Mark 12:42.

Lit., debtors. Possibly with reference to the figure at the close of the last chapter. Compare Matthew 5:25; Matthew 6:12; Matthew 18:24; Luke 11:4.

The best texts insert ἀφ' οὗ, from which, or since. "It is three years from the time at which Icame."

Cut it down (ἔκκοψον)

Rather, "cut it out" (ἐκ) from among the other trees and the vines.

Why cumbereth it

The A. V. omits the very important καὶ, 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 (καταργεῖ) means to make of no effect. So Romans 3:3, Romans 3:31; Galatians 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, 2 Peter 1:8.

Join afar that with bear fruit. "If it bear fruit for the future (εἰς τὸ μέλλον, 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.

Thou shalt cut it down

The vine-dresser does not say, "I will cut," but refers that to the master.

A spirit which caused infirmity. An evil demon, see Luke 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.

Bowed together (συγκύπτουσα)

Only here in New Testament.

Lift herself up (ἀνακύψαι)

Only here in New Testament, unless John 8:7-10 be accepted as genuine. Used by Galen of strengthening the vertebrae of the spine.

The 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. (Luke 13:25). In Matthew 7:13, where the image is of a gate opening into a way, πύλη, gate, is used.

The verb occurs, Acts 15:16, of setting up the tabernacle of David, and Hebrews 12:12, of lifting up the hands which hang down.

Compare thou art loosed, Luke 13:12.

Stall

See on Luke 2:7.

"True to its principle of contrast, this book gives Satan a prominent position" (Abbot). See Luke 4:13; Luke 10:18; Luke 22:3, Luke 22:31. See Introduction.

Rev., more correctly, were put to shame.

Glorious things

See on Matthew 11:20.

Were done (γινομένοις)

Lit., are being done, denoting their being then in progress.

Properly, as Rev., his own (ἑαυτοῦ) where he could personally observe and tend it.

Great tree

The best texts omit great.

Birds

See on Luke 9:58.

Branches (κλάδοις)

See on Mark 11:8.

See on Matthew 13:33.

Used only by Luke and Paul, except John 18:36. Originally to contend for a prize in the public games; and thus conveying a sense of struggle. The kindred noun, ἀγωνία, agony, is used of Christ's struggle in Gethsemane (Luke 22:44). Compare 1 Timothy 6:12; 2 Timothy 4:7.

Strait gate (στενῆς θύρας)

Rev., narrow door. See on Matthew 7:13. The door of a house, and not a gate, is meant

Lit., from the time that. Compare Luke 13:7. Some editors connect this with the previous sentence: "Shall not be able when once," etc.

Whence (πόθεν)

Of what family. Ye do not belong to my household. See John 7:27 : "We know whence he (Jesus) is;" i.e., we know his birthplace and family.

Not as beloved and familiar guests. Compare with you (μεθ' ὑμῶν), Matthew 26:29.

"The sentence is fixed, but it is repeated with emphasis" (Bengel).

Shall sit down (ἀνακλιθήσονται)

Sit 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 Luke 13:30, in allusion to places at the banquet. Compare Luke 14:7-9; Matthew 23:6.

The best texts read hour.

Will kill (θέλει ἀποκτεῖναι)

As 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.

Herod. Describing his cunning and cowardice.

Cures (ἰάσεις)

Used by Luke only.

I shall be perfected (τελειοῦμαι)

The 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.

The 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).

Lit., "I desired to gather." See on will kill, Luke 13:31.

Hen

See on Matthew 23:37.

The participle and finite verb, were engaged in watching. Closely (παρά). See on Mark 3:2.

Lit., a dropsical man. The usual way of marking a dropsical patient in medical language.

Took hold of him. Luke 20:20; 1 Timothy 6:12.

The primary meaning is a well as distinguished from a fountain.

Pull out

More correctly up (ἀνά).

Imperfect: were choosing. Something going on before his eyes.

The chief seats

Or 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 μικροφιλότιμος one who seeks petty distinctions.

More properly, marriage-feast.

Emphasizing the shame of the reluctant movement toward the lower place.

The lowest

Since the other, intervening places are all assigned.

Lit., lay yourself back.

See Matthew 11:29.

See on Matthew 22:4. Supper (δειπνον) is the principal meal at evening, and corresponding to the modern late dinner.

Call not thy friends, etc

A 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."

Or reception. Used by Luke only. See on Luke 5:29.

See on Matthew 5:3.

Imperfect, was making. His preparations were in progress. A definite act among these preparations is described by the aorist, he bade (ἐκάλεσεν), the technical word for inviting to a festival. See Matthew 22:3; John 2:2.

Sent his servant

"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 Luke 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").