‏ Luke 17:11-37

 Through the midst of Samaria and Galilee ( δια μεσον Σαμαριας κα Γαλιλαιας ). This is the only instance in the N.T. of  δια with the accusative in the local sense of "through." Xenophon and Plato use  δια μεσου (genitive). Jesus was going from Ephraim (Joh 11:54) north through the midst of Samaria and Galilee so as to cross over the Jordan near Bethshean and join the Galilean caravan down through Perea to Jerusalem. The Samaritans did not object to people going north away from Jerusalem, but did not like to see them going south towards the city (Lu 9:51-56).

 Which stood afar off ( ο ανεστησαν πορρωθεν ). The margin of Westcott and Hort reads simply  εστησαν. The compound read by B means "rose up," but they stood at a distance (Le 13:45f.). The first healing of a leper (5:12-16) like this is given by Luke only.

 Lifted up ( ηραν ). First aorist active of the liquid verb  αιρω.

 As they went ( εν τω υπαγειν αυτους ). Favourite Lukan idiom of  εν with articular infinitive as in 17:11 and often.

 And he was a Samaritan ( κα αυτος ην Σαμαρειτης ). This touch colours the whole incident. The one man who felt grateful enough to come back and thank Jesus for the blessing was a despised Samaritan. The  αυτος has point here.

 Save this stranger ( ε μη ο αλλογενης ). The old word was  αλλοφυλος (Ac 10:28), but  αλλογενης occurs in the LXX, Josephus, and inscriptions. Deissmann (Light from the Ancient East, p. 80) gives the inscription from the limestone block from the Temple of Israel in Jerusalem which uses this very word which may have been read by Jesus:

 Let no foreigner enter within the screen and enclosure surrounding the sanctuary ( Μηθενα αλλογενη εισπορευεσθα εντος του περ το ιερον τρυφακτου κα περιβολου ).

 With observation ( μετα παρατησεως ). Late Greek word from  παρατηρεω, to watch closely. Only here in the N.T. Medical writers use it of watching the symptoms of disease. It is used also of close astronomical observations. But close watching of external phenomena will not reveal the signs of the kingdom of God.

 Within you ( εντος υμων ). This is the obvious, and, as I think, the necessary meaning of  εντος. The examples cited of the use of  εντος in Xenophon and Plato where  εντος means "among" do not bear that out when investigated. Field (Ot. Norv.) "contends that there is no clear instance of  εντος in the sense of among" (Bruce), and rightly so. What Jesus says to the Pharisees is that they, as others, are to look for the kingdom of God within themselves, not in outward displays and supernatural manifestations. It is not a localized display "Here" or "There." It is in this sense that in Lu 11:20 Jesus spoke of the kingdom of God as "come upon you" ( εφθασεν εφ' υμας ), speaking to Pharisees. The only other instance of  εντος in the N.T. (Mt 23:26) necessarily means "within" ("the inside of the cup"). There is, beside, the use of  εντος meaning "within" in the Oxyrhynchus Papyrus saying of Jesus of the Third Century (Deissmann, Light from the Ancient East, p. 426) which is interesting: "The kingdom of heaven is within you" ( εντος υμων as here in Lu 17:21).

 Go not away nor follow after them ( μη απελθητε μηδε διωξητε ). Westcott and Hort bracket  απελθητε μηδε. Note aorist subjunctive with  μη in prohibition, ingressive aorist. Do not rush after those who set times and places for the second advent. The Messiah was already present in the first advent (verse 21) though the Pharisees did not know it.

 Lighteneth ( αστραπτουσα ). An old and common verb, though only here and 24:4 in the N.T. The second coming will be sudden and universally visible. There are still some poor souls who are waiting in Jerusalem under the delusion that Jesus will come there and nowhere else.

 But first ( πρωτον δε ). The second coming will be only after the Cross.

 They ate, they drank, they married, they were given in marriage ( ησθιον, επινον, εγαμουν, εγαμιζοντο ). Imperfects all of them vividly picturing the life of the time of Noah. But the other tenses are aorists (Noah entered  εισηλθεν, the flood came  ηλθεν, destroyed  απωλεσεν ).

Note the same sharp contrast between the imperfects here ( ate  ησθιον,

 drank  επινον,

 bought  ηγοραζον,

 sold  επωλουν,

 planted  εφυτευον,

 builded  ωικοδομουν ) and the aorists in verse 29 ( went out  εξηλθεν,

 rained  εβρεξεν,

 destroyed  απωλεσεν ).

 Is revealed ( αποκαλυπτετα ). Prophetic and futuristic present passive indicative.

 Let him not go down ( μη καταβατω ). Second aorist active imperative of  καταβαινω with  μη in a prohibition in the third person singular. The usual idiom here would be  μη and the aorist subjunctive. See Mr 13:15f.; Mt 24:17f. when these words occur in the great eschatological discussion concerning flight before the destruction of Jerusalem. Here the application is "absolute indifference to all worldly interests as the attitude of readiness for the Son of Man" (Plummer).

 Remember Lot's wife ( μνημονευετε της γυναικος Λωτ ). Here only in the N.T. A pertinent illustration to warn against looking back with yearning after what has been left behind (Ge 19:26).

 Shall preserve it ( ζωογονησε αυτην ). Or save it alive. Here only in the N.T. except 1Ti 6:13; Ac 7:19. It is a late word and common in medical writers, to bring forth alive ( ζωοσ, γενω ) and here to keep alive.

 In that night ( ταυτη τη νυκτ ). More vivid still, "on this night," when Christ comes.

 Shall be grinding ( εσοντα αληθουσα ). Periphrastic future active indicative of  αληθω, an old verb only in the N.T. here and Mt 24:41.

 Together ( επ το αυτο ). In the same place, near together as in Ac 2:1.

 The eagles ( ο αετο ). Or the vultures attracted by the carcass. This proverb is quoted also in Mt 24:28. See Job 39:27-30; Heb 1:8; Ho 8:1. Double compound ( επι-συν- ) in  επι-συν-αχθησοντα completes the picture.

‏ Luke 18

 To the end that ( προς το δειν ).

 With a view to the being necessary,  προς and the articular infinitive. The impersonal verb  δε here is in the infinitive and has another infinitive loosely connected with it  προσευχεσθα, to pray.

 Not to faint ( μη ενκακειν ). Literally, not to give in to evil ( εν, κακεω, from  κακος, bad or evil), to turn coward, lose heart, behave badly. A late verb used several times in the N.T. (2Co 4:1, 16, etc.).

Regarded not ( μη εντρεπομενος ). Present middle participle of  εντρεπω, old verb, to turn one on himself, to shame one, to reverence one. This was a "hard-boiled" judge who knew no one as his superior. See on Mt 21:37.

 Came oft ( ηρχετο ). Imperfect tense denotes repetitions, no adverb for "oft" in the Greek.

 Avenge me of ( εκδικησον με απο ). A late verb for doing justice, protecting one from another (note both  εκ and  απο, here). Deissmann (Light from the Ancient East, pp. 420ff.) quotes a  στηλη of the second century B.C. with a prayer for vengeance for a Jewish girl that had been murdered which has this very verb  εκδικεω.

 He would not ( ουκ ηθελεν ). Imperfect tense of continued refusal.

 Though ( ε κα ). Concerning sentence, not  κα ε (even if).

 Yet ( γε ). Delicate intensive particle of deep feeling as here.

 Because this widow troubleth me ( δια το παρεχειν μο κοπον την χηραν ταυτην ). Literally, because of the furnishing me trouble as to this widow (accusative of general reference with the articular infinitive).

 Lest she wear me out ( ινα μη υπωπιαζη με ). Some take it that the judge is actually afraid that the widow may come and assault him, literally beat him under the eye. That idea would be best expressed here by the aorist tense.

 The unrighteous judge ( ο κριτης της αδικιας ). The judge of unrighteousness (marked by unrighteousness), as in 16:8 we have "the steward of unrighteousness," the same idiom.

 And he is longsuffering ( μακροθυμε ). This present active indicative comes in awkwardly after the aorist subjunctive  ποιηση after  ου μη, but this part of the question is positive. Probably  κα here means "and yet" as so often (Joh 9:30; 16:32, etc.). God delays taking vengeance on behalf of his people, not through indifference, but through patient forbearance.

 Howbeit ( πλην ). It is not clear whether this sentence is also a question or a positive statement. There is no way to decide. Either will make sense though not quite the same sense. The use of  αρα before  ευρησε seems to indicate a question expecting a negative answer as in Ac 8:30; Ro 14:19. But here  αρα comes in the middle of the sentence instead of near the beginning, an unusual position for either inferential  αρα or interrogative  αρα. On the whole the interrogative  αρα is probably correct, meaning to question if the Son will find a persistence of faith like that of the widow.

 Set all others at naught ( εξουθενουντας τους λοιπους ). A late verb  εξουθενεω, like  ουδενεω, from  ουθεν ( ουδεν ), to consider or treat as nothing. In LXX and chiefly in Luke and Paul in the N.T.

 Stood ( σταθεις ). First aorist passive participle of  ιστημ. Struck an attitude ostentatiously where he could be seen. Standing was the common Jewish posture in prayer (Mt 6:5; Mr 11:25).

 Prayed thus ( ταυτα προσηυχετο ). Imperfect middle, was praying these things (given following).

 With himself ( προς εαυτον ). A soliloquy with his own soul, a complacent recital of his own virtues for his own self-satisfaction, not fellowship with God, though he addresses God.

 I thank thee ( ευχαριστω σο ). But his gratitude to God is for his own virtues, not for God's mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the am-haaretz or common people, because he was a man and not a woman.

 Extortioners ( αρπαγες ). An old word,  αρπαξ from same root as  αρπαζω, to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Lu 3:13), whether wolves (Mt 7:15) or men (1Co 5:19f.). The Pharisee cites the crimes of which he is not guilty.

 Or even ( η κα ). As the climax of iniquity (Bruce), he points to "this publican." Zaccheus will admit robbery (Lu 19:8).

 God ( ο θεος ). Nominative form with the article as common with the vocative use of  θεος (so verse 13; Joh 20:28).

 Twice in the week ( δις του σαββατου ). One fast a year was required by the law (Le 16:29; Nu 29:7). The Pharisees added others, twice a week between passover and pentecost, and between tabernacles and dedication of the temple.

 I get ( κτωμα ). Present middle indicative, not perfect middle  κεκτημα (I possess). He gave a tithe of his income, not of his property.

 Standing afar off ( μακροθεν εστως ). Second perfect active participle of  ιστημ, intransitive like  σταθεις above. But no ostentation as with the Pharisee in verse 11. At a distance from the Pharisee, not from the sanctuary.

 Would not lift ( ουκ ηθελεν ουδε επαρα ). Negatives (double) imperfect of

 thelo, was not willing even to lift up, refused to lift ( επαρα, first aorist active infinitive of the liquid compound verb,  επ-αιρω ). Smote ( ετυπτε ). Imperfect active of  τυπτω, old verb, kept on smiting or beating. Worshippers usually lifted up their closed eyes to God.

 Be merciful ( ιλασθητ ). First aorist passive imperative of  ιλασκομα, an old verb, found also in LXX and inscriptions ( εξιλασκομα, Deissmann, Bible Studies, p. 224).

 A sinner ( τω αμαρτωλω ). The sinner, not a sinner. It is curious how modern scholars ignore this Greek article. The main point in the contrast lies in this article. The Pharisee thought of others as sinners. The publican thinks of himself alone as the sinner, not of others at all.

 This man ( ουτος ). This despised publican referred to contemptuously in verse 11 as "this" ( ουτος ) publican.

 Rather than the other ( παρ' εκεινον ). In comparison with (placed beside) that one. A neat Greek idiom after the perfect passive participle  δεδικαιομενος.

 For ( οτ ). This moral maxim Christ had already used in 14:11. Plummer pertinently asks: "Why is it assumed that Jesus did not repeat his sayings?"

 They brought ( προσεφερον ). Imperfect active, they were bringing. So Mr 10:13.

 Their babes ( τα βρεφη ). Old word for

 infants. Here Mr 10:13; Mt 19:13 have  παιδια (little children). Note "also" ( κα ) in Luke, not in Mark and Matthew.

 That he should touch them ( ινα αυτων απτητα ). Present middle subjunctive (linear action, repeatedly touch or one after the other), where Mr 10:13 has aorist middle subjunctive ( αψητα ).

 Rebuked ( επετιμων ). Imperfect indicative active. Either inchoative began to rebuke, or continued, kept on rebuking. Matthew and Mark have the aorist  επετιμησαν.

 Called ( προσεκαλεσατο ). Indirect middle aorist indicative, called the children with their parents to himself and then rebuked the disciples for their rebuke of the parents. The language of Jesus is precisely that of Mr 10:14 which see, and nearly that of Mt 19:14 which see also. The plea of Jesus that children be allowed to come to him is one that many parents need to heed. It is a tragedy to think of parents "forbidding" their children or of preachers doing the same or of both being stumbling-blocks to children.

 As a little child ( ως παιδιον ). Jesus makes the child the model for those who seek entrance into the kingdom of God, not the adult the model for the child. He does not say that the child is already in the kingdom without coming to him. Jesus has made the child's world by understanding the child and opening the door for him.

 Ruler ( αρχων ). Not in Mr 10:17; Mt 19:16.

 What shall I do to inherit? ( Τ ποιησας κληρονομησω; ). "By doing what shall I inherit?" Aorist active participle and future active indicative. Precisely the same question is asked by the lawyer in Lu 10:25. This young man probably thought that by some one act he could obtain eternal life. He was ready to make a large expenditure for it.

 Good ( αγαθον ). See on Mr 10:17; Mt 19:16 for discussion of this adjective for absolute goodness. Plummer observes that no Jewish rabbi was called "good" in direct address. The question of Jesus will show whether it was merely fulsome flattery on the part of the young man or whether he really put Jesus on a par with God. He must at any rate define his attitude towards Christ.

 One thing thou lackest yet ( ετ εν σο λειπε ). Literally, one thing still fails thee or is wanting to thee. An old verb with the dative of personal interest. Mr 10:21 has here  υστερε σε, which see. It was an amazing compliment for one who was aiming at perfection (Mt 19:21). The youth evidently had great charm and was sincere in his claims.

 Distribute ( διαδος ). Second aorist active imperative of  διαδιδωμ (give to various ones,  δια- ). Here Mark and Matthew simply have  δος (give). The rest the same in all three Gospels.

 Became ( εγενηθη ). First aorist passive indicative of  γινομα. Like his countenance fell ( στυγνασας ), in Mr 10:22.

 Exceedingly sorrowful ( περιλυπος ). Old adjective ( περι, λυπη ) with perfective use of  περ.

 Very rich ( πλουσιος σφοδρα ). Rich exceedingly. Today, a multimillionaire.

 Shall they enter ( εισπορευοντα ). Present middle indicative, futuristic present.

 Through a needle's eye ( δια τρηματος βελονης ). Both words are old.  Τρημα means a perforation or hole or eye and in the N.T. only here and Mt 19:24.  Βελονη means originally the point of a spear and then a surgeon's needle. Here only in the N.T. Mr 10:25; Mt 19:24 have  ραφιδος for needle. This is probably a current proverb for the impossible. The Talmud twice speaks of an elephant passing through the eye of a needle as being impossible.

 Then who ( κα τις ). Literally,

 and who. The  κα calls attention to what has just been said. Wealth was assumed to be mark of divine favour, not a hindrance to salvation.

 The impossible with men possible with God ( τα αδυνατα παρα ανθρωποις δυνατα παρα τω θεω ). Paradoxical, but true. Take your stand "beside" ( παρα ) God and the impossible becomes possible. Clearly then Jesus meant the humanly impossible by the parabolic proverb about the camel going through the needle's eye. God can break the grip of gold on a man's life, but even Jesus failed with this young ruler.

 Our own ( τα ιδια ). Our own things (home, business, etc.). Right here is where so many fail. Peter speaks here not in a spirit of boastfulness, but rather with his reactions from their consternation at what has happened and at the words of Jesus (Plummer).

 Shall not receive ( ουχ μη λαβη ). Very strong double negative with aorist active subjunctive of  λαμβανω.

 Manifold more ( πολλαπλασιονα ). Late Greek word, here alone in the N.T. save Mt 19:29 where Westcott and Hort have it though many MSS. there read  εκατονπλασιονα (a hundredfold) as in Mr 10:30.

 Took unto him ( παραλαβων ). Second aorist active participle of  παραλαμβανω. Taking along with himself. So Mr 10:32. Mt 20:17 adds  κατ' ιδιαν (apart). Jesus is making a special point of explaining his death to the Twelve.

 We go up ( αναβαινομεν ). Present active indicative, we are going up.

 Unto the Son of man ( τω υιω του ανθρωπου ). Dative case of personal interest. The position is amphibolous and the construction makes sense either with "shall be accomplished" ( τελεσθησετα ) or "that are written" ( τα γεγραμμενα ), probably the former. Compare these minute details of the prophecy here (verses 32f.) with the words in Mr 10:33f.; Mt 20:18f., which see.

 The third day ( τη ημερα τη τριτη ). The day the third. In Mt 20:19 it is "the third day" while in Mr 10:34 "after three days" occurs in the same sense, which see.

 And they perceived not ( κα ουκ εγινωσκον ). Imperfect active. They kept on not perceiving. Twice already Luke has said this in the same sentence.

 They understood none of these things ( ουδεν τουτων συνηκαν ). First aorist active indicative, a summary statement.

 This saying was hid from them ( ην το ρημα τουτο κεκρυμμενον απ' αυτων ). Past perfect passive indicative (periphrastic), state of completion. It was a puzzling experience. No wonder that Luke tries three times to explain the continued failure of the apostles to understand Jesus. The words of Christ about his death ran counter to all their hopes and beliefs.

 Unto Jericho ( εις Ιερειχω ). See on Mt 20:29; Mr 10:46, for discussion of the two Jerichos in Mark and Matt. (the old and the new as here).

 Begging ( επαιτων ). Asking for something. He probably was by the wayside between the old Jericho and the new Roman Jericho. Mark gives his name Bartimaeus (10:46). Mt 20:30 mentions two.

 Inquired ( επυνθανετο ). Imperfect middle. Repeatedly inquired as he heard the tramp of the passing crowd going by ( διαπορευομενου ).

 What this meant ( Τ ειη τουτο ). Literally, What it was. Without  αν the optative is due to indirect discourse, changed from  εστιν. With  αν (margin of Westcott and Hort) the potential optative of the direct discourse is simply retained.

 Passeth by ( παρερχετα ). Present middle indicative retained in indirect discourse as  παραγε is in Mt 20:30. No reason for differences of English tenses in the two passages (was passing by, passeth by).

 He cried ( εβοησεν ). Old verb,  βοαω, to shout, as in 9:38.

 Son of David ( υιε Δαυειδ ). Shows that he recognizes Jesus as the Messiah.

 That he should hold his peace ( ινα σιγηση ). Ingressive aorist subjunctive. That he should become silent; as with  ινα σιωπηση in Mr 10:48.

 The more a great deal ( πολλω μαλλον ). By much more as in Mr 10:48.

 Stood ( σταθεις ). First aorist passive where Mr 10:49; Mt 20:32 have  στας (second aorist active) translated "stood still." One is as "still" as the other. The first is that Jesus " stopped."

 Be brought ( αχθηνα ). First aorist infinitive in indirect command.

 What wilt thou that I should do unto thee? ( Τ σο θελεις ποιησω; ). Same idiom in Mr 10:51; Mt 20:32 which see, the use of  θελω without  ινα with aorist subjunctive (or future indicative). See same references also for  ινα αναβλεψω "that I may see again" without verb before  ινα. Three uses of  αναβλεπω here (verses 41, 42, 43).

 Followed ( ηκολουθε ). Imperfect active as in Mr 10:52. Either inchoative he began to follow, or descriptive, he was following.

‏ Luke 19:1-28

 Was passing through ( διηρχετο ). Imperfect middle. Now Jesus was inside the Roman Jericho with the procession.

 Chief publican ( αρχιτελωνης ). The word occurs nowhere else apparently but the meaning is clear from the other words with  αρχι- like  αρχιερευς (chief priest)  αρχιποιμην (chief shepherd). Jericho was an important trading point for balsam and other things and so Zacchaeus was the head of the tax collections in this region, a sort of commissioner of taxes who probably had other publicans serving under him.

 He sought ( εζητε ). Imperfect active. He was seeking, conative idea.

 Jesus who he was ( Ιησουν τις εστιν ). Prolepsis, to see who Jesus was. He had heard so much about him. He wanted to see which one of the crowd was Jesus.

 For the crowd ( απο του οχλου ). He was short and the crowd was thick and close.

 Stature ( τη ηλικια ). No doubt of that meaning here and possibly so in 2:52. Elsewhere "age" except Lu 12:25; Mt 6:27 where it is probably "stature" also.

 Ran on before ( προδραμων εις το εμπροσθεν ). Second aorist active participle of  προτρεχω (defective verb). "Before" occurs twice ( προ- and  εις το εμπροσθεν ).

 Into a sycamore tree ( επ συκομορεαν ). From  συκον, fig, and  μορον, mulberry. The fig-mulberry and quite a different tree from the sycamine tree in 17:6, which see. It bore a poor fruit which poor people ate (Am 7:14). It was a wide open tree with low branches so that Zacchaeus could easily climb into it.

 That way ( εκεινης ). Feminine for  οδος (way) is understood. Genitive case with  δ in composition ( διερχεσθα ) or as an adverbial use.

 Make haste and come down ( σπευσας καταβηθ ). Simultaneous aorist active participle ( σπευσας ) with the second aorist active imperative. "Come down in a hurry."

 He made haste and came down ( σπευσας κατεβη ). Luke repeats the very words of Jesus with the same idiom.

 Received him joyfully ( υπεδεξατο αυτον χαιρων ). The very verb used of Martha's welcome to Jesus (10:38). "Joyfully" is the present active participle, "rejoicing" ( χαιρων ).

 Murmured ( διεγογγυζοντο ). Imperfect middle of this compound onomatopoetic word  δια-γογγυζω. In Lu 5:30 we have the simple  γογγυζω, a late word like the cooing doves or the hum of bees. This compound with  δια- is still rarer, but more expressive.

 To lodge ( καταλυσα ). Jesus was the hero of this crowd from Galilee on their way to the passover. But here he had shocked their sensibilities and those of the people of Jericho by inviting himself to be the guest of this chief publican and notorious sinner who had robbed nearly everybody in the city by exorbitant taxes.

 Stood ( σταθεις ). Apparently Jesus and Zacchaeus had come to the house of Zacchaeus and were about to enter when the murmur became such a roar that Zacchaeus turned round and faced the crowd.

 If I have wrongfully exacted aught of any man ( ε τινος τ εσυκοφαντησα ). A most significant admission and confession. It is a condition of the first class ( ε and the aorist active indicative) that assumes it to be true. His own conscience was at work. He may have heard audible murmurs from the crowd. For the verb  συκοφαντειν, see discussion on 3:14, the only two instances in the N.T. He had extorted money wrongfully as they all knew.

 I return fourfold ( αποδιδωμ τετραπλουν ). I offer to do it here and now on this spot. This was the Mosaic law (Ex 22:1; Nu 5:6f.). Restitution is good proof of a change of heart. D. L. Moody used to preach it with great power. Without this the offer of Zacchaeus to give half his goods to the poor would be less effective. "It is an odd coincidence, nothing more, that the fig-mulberry (sycamore) should occur in connexion with the fig-shewer (sycophant)."

 The lost ( το απολωλος ). The neuter as a collective whole, second perfect active participle of  απολλυμ, to destroy. See Lu 15 for the idea of the lost.

 He added and spake ( προσθεις ειπεν ). Second aorist active participle of  προστιθημ with  ειπεν. It is a Hebrew idiom seen also in Lu 20:1f. he added to send ( προσεθετο πεμψα ) and in Ac 12:3 "he added to seize" ( προσεθετο συλλαβειν ). This undoubted Hebraism occurs in the N.T. in Luke only, probably due to the influence of the LXX on Luke the Greek Christian.

 To appear ( αναφαινεσθα ). Present passive infinitive of an old verb to be made manifest, to be shown up. In the N.T. only here and Ac 21:3.

 To take to himself a kingdom ( λαβειν εαυτω βασιλειαν ). Second aorist active infinitive of  λαμβανω with the dative reflexive  εαυτω where the middle voice could have been used. Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge.

 Trade ye herewith till I come ( πραγματευσασθε εν ω ερχομα ). First aorist middle imperative of  πραγματευομα, an old verb from  πραγμα, business. Here only in the N.T. Westcott and Hort in their text read  πραγματευσασθα, first aorist middle infinitive ( -α and  -ε were pronounced alike). The infinitive makes it indirect discourse, the imperative direct.

 While I am coming is what  εν ω ερχομα really means.

 His citizens ( ο πολιτα αυτου ). That actually happened with Archelaus.

 When he was come back again ( εν τω επανελθειν αυτον ). "On the coming back again as to him." Luke's favourite idiom of the articular infinitive after  εν and with the accusative of general reference.

 Had given ( δεδωκε ). Past perfect active indicative without augment of  διδωμ.

 That he might know ( ινα γνο ). Second aorist active subjunctive of  γινοσκω. The optative would be  γνοιη.

 Hath made ( προσηργασατο ). Only here in the N.T. Note  προσ- in addition, besides, more.

 Have thou authority ( ισθ εξουσιαν εχων ). Periphrastic present active imperative. Keep on having authority.

 Be thou also over ( κα συ επανο γινου ). Present middle imperative. Keep on becoming over. There is no real reason for identifying this parable of the pounds with the parable of the talents in Mt 25. The versatility of Jesus needs to be remembered by those who seek to flatten out everything.

 I kept ( ειχον ). Imperfect active of  εχω. I kept on keeping.

 Laid up ( αποκειμενην ). Present passive participle agreeing with  ην (which), used often as perfect passive of  τιθημ as here, laid away or off ( απο ). It is not the periphrastic construction, but two separate verbs, each with its own force.

 In a napkin ( εν σουδαριω ). A Latin word sudarium from sudor (sweat) transliterated into Greek, a sweatcloth handkerchief or napkin. Found in papyrus marriage contracts as part of the dowry (second and third centuries A.D., Deissmann, Bible Studies, p. 223). Used also for swathing the head of the dead (Joh 11:44; 20:7).

 I feared ( εφοβουμην ). Imperfect middle, I continued to fear.

 Austere ( αυστηρος ). Old Greek word from  αυω, to dry up. Reproduced in Latin austeros and English austere. It means rough to the taste, stringent. Here only in the N.T. Compare  σκληρος (hard) in Mt 25:24. "Harsh in flavour, then in disposition" (Bruce).

 Thou layedst not down ( ουκ εθηκας ). Probably a proverb for a grasping profiteer.

 Thou knewest ( ηιδεις ). Second past perfect of  οραω, to see, used as imperfect of  οιδα, to know. Either it must be taken as a question as Westcott and Hort do or be understood as sarcasm as the Revised Version has it. The words of the wicked ( πονηρος ) slave are turned to his own condemnation.

 Then wherefore ( κα δια τ ). Note this inferential use of  και- in that case.

 Into the bank ( επ τραπεζαν ). Literally,

 upon a table. This old word  τραπεζα, from  τετραπεζα ( τετρα, four,  πους, foot). It means then any table (Mr 7:28), food on the table (Ac 16:34), feast or banquet (Ro 11:9), table of the money-changers (Joh 2:15; Mr 11:15; Mt 21:12), or bank as here. Our word bank is from Old English bench.

 With interest ( συν τοκω ). Not usury, but proper and legal interest. Old word from  τικτω, to bring forth. In the N.T. only here and Mt 25:27.

 Should have required it ( αν αυτο επραξα ). Conclusion of second-class condition the condition or apodosis being implied in the participle "coming" ( ελθων ), and the previous question. On this technical use of  πρασσω ( επραξα ) see Lu 3:13.

 And they said unto him ( κα ειπαν αυτω ). Probably the eager audience who had been listening to this wonderful parable interrupted Jesus at this point because of this sudden turn when the one pound is given to the man who has ten pounds. If so, it shows plainly how keenly they followed the story which Jesus was giving because of their excitement about the kingdom (Lu 19:11).

 That hath not ( του μη εχοντος ). The present tense of  εχω here, that keeps on not having, probably approaches the idea of acquiring or getting, the one who keeps on not acquiring. This is the law of nature and of grace.

 Reign ( βασιλευσα ). First aorist active infinitive, ingressive aorist, come to rule.

 Slay ( κατασφαξατε ). First aorist active imperative of  κατασφαζω, to slaughter, an old verb, but only here in the N.T.

 Went on before ( επορευετο εμπροσθεν ). Imperfect middle. Jesus left the parable to do its work and slowly went on his way up the hill to Jerusalem.