11:1 {As he was praying in a certain place} (\en tōi einai auton
en topōi tini proseuchomenon\). Characteristically Lukan idiom:
\en\ with articular periphrastic infinitive (\einai
proseuchomenon\) with accusative of general reference (\auton\).
{That}. Not in the Greek, asyndeton (\kai egeneto eipen\). {When
he ceased} (\hōs epausato\). Supply \proseuchomenos\ (praying),
complementary or supplementary participle. {Teach us} (\didaxon
hēmas\). Jesus had taught them by precept (Mt 6:7-15) and
example (Lu 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 (Lu 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 on ¯Mt 6:7-15 for discussion of these details (Father,
hallowed, kingdom, daily bread, forgiveness, bringing us into
temptation). In Mt 6:11 "give" is \dos\ (second aorist active
imperative second singular, a single act) while here Lu 11:3
"give" is \didou\ (present active imperative, both from \didōmi\)
and means, "keep on giving." So in Lu 11:4 we have "For we
ourselves also forgive" (\kai gar autoi aphiomen\), present
active indicative of the late \ō\ verb \aphiō\ while Mt 6:12
has "as we also forgave" (\hōs kai hēmeis aphēkamen\), first
aorist (\k\ aorist) active of \aphiēmi\. So also where Mt 6:12
has "debts" (\ta opheilēmata\) Lu 11:4 has "sins" (\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
Mt 6:13; Lu 11:4 \mē eisenegkēis\ occurs (second aorist
subjunctive with \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 (Jas 1:13). Jesus urges
us to pray not to be tempted as in Lu 22:40 in Gethsemane.

11:5 {At midnight} (\mesonuktiou\). Genitive of time. {And say to
him} (\kai eipēi autōi\). This is the deliberative subjunctive,
but it is preceded by two future indicatives that are
deliberative also (\hexei, poreusetai\). {Lend me} (\chrēson
moi\). First aorist active imperative second singular. Lend me
{now}. From \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.

11:6 {To set before him} (\ho parathēsō autōi\). {Which I shall
place beside him}. Future active of \paratithēmi\. See 9:16 for
this same verb.

11:7 {And he} (\kakeinos\). Emphatic. {Shall say} (\eipēi\).
Still the aorist active deliberative subjunctive as in verse 5
(the same long and somewhat involved sentence). {Trouble me not}
(\mē moi kopous pareche\). \Mē\ and the present imperative
active. Literally, "Stop furnishing troubles to me." On this use
of \kopous parechō\ see also Mt 26:10; Mr 14:6; Ga 6:17 and the
singular \kopon\, Lu 18:5. {The door is now shut} (\ēdē hē
thura kekleistai\). Perfect passive indicative, shut to stay
shut. Oriental locks are not easy to unlock. From \kleiō\, common
verb. {In bed} (\eis ten koitēn\). Note use of \eis\ in sense of
\en\. Often a whole family would sleep in the same room. {I
cannot} (\ou dunamai\). That is, I am not willing.

11:8 {Though} (\ei kai\). \Kai ei\ would be "Even if," a
different idea. {Because he is his friend} (\dia to einai philon
autou\). \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} (\dia ge
tēn anaidian autou\). From \anaidēs\, shameless, and that from
\a\ privative and \aidōs\, shame, shamelessness, impudence. An
old word, but here alone in the N.T. Examples in the papyri. The
use of \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 (Ge
18:23-33) and the Syro-Phoenician woman in behalf of her
daughter (Mt 15:22-28).

11:9 {Shall be opened} (\anoigēsetai\). Second future passive
third singular of \anoignumi\ and the later \anoigō\.

11:11 {Of which of you that is a father} (\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 \ton patera\ (the
father) in apposition with \tina\ (of whom) and in the accusative
the object of \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?} (\mē
lithon epidōsei autōi;\). \Mē\ shows that the answer No is
expected, but the trouble is that the interrogative \tina\ in the
first clause is in the accusative the object of \aitēsei\ while
here the same man (he) is the subject of \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.

11:13 {Know how to give} (\oidate didonai\). See on Mt 7:11 for
this same saying. Only here Jesus adds the Holy Spirit (\pneuma
hagion\) as the great gift (the _summum bonum_) that the Father
is ready to bestow. Jesus is fond of "how much more" (\posōi
māllon\, by how much more, instrumental case).

11:14 {When} (\tou daimoniou exelthontos\). Genitive absolute ana
asyndeton between \kai egeneto\ and \elalēsen\ as often in Luke
(no \hoti\ or \kai\).

11:15 {Dumb} (\kōphon\). See on ¯Mt 9:32. {By Beelzebub} (\en
Beezeboul\). Blasphemous accusation here in Judea as in Galilee
(Mr 3:22; Mt 12:24,27). See 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.

11:16 {Tempting him} (\peirazontes\). These "others" (\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 (Mt 12:38). By
"sign" (\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} (\ezētoun\). Imperfect active, kept on seeking.

11:17 {But he} (\autos de\). In contrast with them. {Knowing
their thoughts} (\eidōs autōn ta dianoēmata\). From \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} (\kai oikos epi oikon
piptei\). It is not certain that \diameristheisa\ (divided) is to
be repeated here as in Mt 12:25; Mr 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).

11:18 {Because ye say} (\hoti legete\). Jesus here repeats in
indirect discourse (accusative and infinitive) the charge made
against him in verse 15. The condition is of the first class,
determined as fulfilled.

11:19 {And if I by Beelzebub} (\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 (Ac
19:13).

11:20 {By the finger of God} (\en daktulōi theou\). In
distinction from the Jewish exorcists. Mt 12:28 has "by the
Spirit of God." {Then is come} (\ara ephthasen\). \Phthanō\ in
late Greek comes to mean simply to come, not to come before. The
aorist indicative tense here is timeless. Note \ara\
(accordingly) in the conclusion (\apodosis\).

11:21 {Fully armed} (\kathōplismenos\). Perfect passive
participle of \kathoplizō\, an old verb, but here only in the
N.T. Note perfective use of \kata\ in composition with \hoplizō\,
to arm (from \hopla\, arms). Note indefinite temporal clause
(\hotan\ and present subjunctive \phulassēi\). {His own court}
(\tēn heautou aulēn\). His own homestead. Mr 3:27; Mt 12:29 has
"house" (\oikian\). \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} (\ta
huparchonta autou\). "His belongings." Neuter plural present
active participle of \huparchō\ used as substantive with
genitive.

11:22 {But when} (\epan de\). Note \hotan\ in verse 21.
{Stronger than he} (\ischuroteros autou\). Comparative of
\ischuros\ followed by the ablative. {Come upon him and overcome
him} (\epelthōn nikēsēi auton\). Second aorist active participle
of \eperchomai\ and first aorist active subjunctive of \nikaō\.
Aorist tense here because a single onset while in verse 22 the
guarding (\phulassēi\, present active subjunctive) is continuous.
{His whole armour} (\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 Eph 6:11,13 where the items are given.
{Wherein he trusted} (\eph' hēi epepoithei\). Second past perfect
active of \peithō\, to persuade. The second perfect \pepoitha\ is
intransitive, to trust. Old and common verb. He trusted his
weapons which had been so efficacious. {His spoils} (\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 Col 2:15 Christ is pictured as triumphing openly
over the powers of evil by the Cross.

11:23 {He that is not with me} (\ho mē ōn met' emou\). This verse
is just like Mt 12:30.

11:24 {And finding none} (\kai mē heuriskon\). Here Mt 12:43
has \kai ouch heuriskei\ (present active indicative instead of
present active participle). Lu 11:24-26 is almost verbatim like
Mt 12:43-45, which see. Instead of just "taketh"
(\paralambanei\) in verse 26, Matthew has "taketh with himself"
(\paralambanei meth' heautou\). And Luke omits: "Even so shall it
be also unto this evil generation" of Mt 12:45. {Than the
first} (\tōn prōtōn\). Ablative case after the comparative
\cheirona\. The seven demons brought back remind one of the seven
that afflicted Mary Magdalene (Lu 8:2).

11:27 {As he said these things} (\en tōi legein auton\). Luke's
common idiom, \en\ with articular infinitive. Verses 27,28 are
peculiar to Luke. His Gospel in a special sense is the Gospel of
Woman. This woman "speaks well, but womanly" (Bengel). Her
beatitude (\makaria\) reminds us of Elisabeth's words (Lu 1:42,
\eulogēmenē\). She is fulfilling Mary's own prophecy in 1:48
(\makariousin me\, shall call me happy).

11:28 {But he said} (\autos de eipen\). Jesus in contrast turns
attention to others and gives them a beatitude (\makarioi\). "The
originality of Christ's reply guarantees its historical
character. Such a comment is beyond the reach of an inventor"
(Plummer).

11:29 {Were gathering together unto him} (\epathroizomenōn\).
Genitive absolute present middle participle of \epathroizō\, a
rare verb, Plutarch and here only in the N.T., from \epi\ and
\athroizō\ (a common enough verb). It means to throng together
(\athroos\, in throngs). Vivid picture of the crowds around
Jesus. {But the sign of Jonah} (\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 (Mt 12:39ff.),
but that is really implied (Plummer argues) by the use here of
"shall be given" (\dothēsetai\) and "shall be" (\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 Mt 12:41.

11:31 {With the men of this generation} (\meta tōn andrōn tēs
geneās tautēs\). Here Mt 12:42 has simply "with this
generation," which see.

11:32 {At the preaching of Jonah} (\eis to kērugma Iōna\). Note
this use of \eis\ as in Mt 10:41; 12:41. Luke inserts the words
about the Queen of the South (31) in between the discussion of
Jonah (verses 29f., 32). Both \Solomōnos\ (31) and \Iōnā\
(verse 32) are in the ablative case after the comparative
\pleion\ (more, {something more}).

11:33 {In a cellar} (\eis kruptēn\). A crypt (same word) or
hidden place from \kruptō\, to hide. Late and rare word and here
only in the N.T. These other words (lamp, \luchnon\, bushel,
\modion\, stand, \luchnian\) have all been discussed previously
(Mt 5:15). Lu 11:33 is like Mt 6:22f., which see for
details.

11:35 {Whether not} (\mē\). This use of \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.

11:36 {With its bright shining} (\tēi astrapēi\). Instrumental
case, as if by a flash of lightning the light is revealed in him.
See on ¯10:18.

11:37 {Now as he spake} (\en de tōi lalēsai\). Luke's common
idiom, \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 3:21 for similar use of aorist infinitive with
\en\. {Asketh} (\erōtāi\). Present active indicative, dramatic
present. Request, not question. {To dine} (\hopōs aristēsēi\).
Note \hopōs\ rather than the common \hina\. Aorist active
subjunctive rather than present, for a single meal. The verb is
from \ariston\ (breakfast). See distinction between \ariston\ and
\deipnon\ (dinner or supper) in Lu 14:12. It is the morning
meal (breakfast or lunch) after the return from morning prayers
in the synagogue (Mt 22:4), not the very early meal called
\akratisma\. The verb is, however, used for the early meal on the
seashore in Joh 21:12,15. {With him} (\par' autōi\). By his
side. {Sat down to meat} (\anepesen\). Second aorist active
indicative of \anapiptō\, old verb, to recline, to fall back on
the sofa or lounge. No word here for "to meat."

11:38 {That he had not first washed before dinner} (\hoti ou
prōton ebaptisthē pro tou aristou\). The verb is first aorist
passive indicative of \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 (Mr
7:1-23; Mt 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" (\prōton pro\), a tautology not preserved in
the translation.

11:39 {The Lord} (\ho kurios\). The Lord Jesus plainly and in the
narrative portion of Luke. {Now} (\nun\). Probably refers to him.
You Pharisees do now what was formerly done. {The platter} (\tou
pinakos\). The dish. Old word, rendered "the charger" in Mt
14:8. Another word for "platter" (\paropsis\) in Mt 23:25
means "side-dish." {But your inward part} (\to de esōthen
humōn\). The part within you (Pharisees). They keep the external
regulations, but their hearts are full of plunder (\harpagēs\,
from \harpazō\, to seize) and wickedness (\ponērias\, from
\ponēros\, evil man). See Mt 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.

11:40 {Howbeit} (\plēn\). See Lu 6:24. Instead of devoting so
much attention to the outside. {Those things which are within}
(\ta enonta\). Articular neuter plural participle from \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" (\kathara\). Properly understood, this is not
irony and is not Ebionism, but good Christianity (Plummer).

11:42 {Tithe} (\apodekatoute\). Late verb for the more common
\dekateuō\. So in Mt 23:23. Take a tenth off (\apo-\). Rue
(\pēganon\). Botanical term in late writers from \pēgnumi\, to
make fast because of its thick leaves. Here Mt 23:23 has
"anise." {Every herb} (\pān lachanon\). General term as in Mr
4:32. Matthew has "cummin." {Pass by} (\parerchesthe\). Present
middle indicative of \parerchomai\, common verb, to go by or
beside. Mt 23:23 has "ye have left undone" (\aphēkate\). Luke
here has "love" (\agapēn\), not in Matthew. {Ought} (\edei\). As
in Matthew. Imperfect of a present obligation, not lived up to
just like our "ought" (\owed\, not paid). \Pareinai\, as in
Matthew, the second aorist active infinitive of \aphiēmi\. to
leave off. Common verb. Luke does not have the remark about
straining out the gnat and swallowing the camel (Mt 23:34). It
is plain that the terrible exposure of the scribes and Pharisees
in Mt 23 in the temple was simply the culmination of previous
conflicts such as this one.

11:43 {The chief seats in the synagogues} (\tēn prōtokathedrian
en tais sunagōgais\). Singular here, plural in Mt 23:6. This
semi-circular bench faced the congregation. Mt 23:6 has also
the chief place at feasts given by Luke also in that discourse
(20:46) as well as in 14:7, a marked characteristic of the
Pharisees.

11:44 {The tombs which appear not} (\ta mnēneia ta adēla\). These
hidden graves would give ceremonial defilement for seven days
(Nu 19:16). Hence they were usually whitewashed as a warning.
So in Mt 23:27 the Pharisees are called "whited sepulchres."
Men do not know how rotten they are. The word \adēlos\ (\a\
privative and \dēlos\, apparent or plain) occurs in the N.T. only
here and 1Co 14:8, though an old and common word. {Here men
walking around} (\peripatountes\) walk over the tombs without
knowing it. These three woes cut to the quick and evidently made
the Pharisees wince.

11:45 {Thou reproachest us also} (\kai hēmās hubrizeis\). Because
the lawyers (scribes) were usually Pharisees. The verb \hubrizō\
is an old one and common for outrageous treatment, a positive
insult (so Lu 18:32; Mt 22:6; Ac 14;5; 1Th 2:2). So Jesus
proceeds to give the lawyers three woes as he had done to the
Pharisees.

11:46 {Grievous to be borne} (\dusbastakta\). A late word in LXX
and Plutarch (\dus\ and \bastazō\). Here alone in text of
Westcott and Hort who reject it in Mt 23:4 where we have "heavy
burdens" (\phortia barea\). In Gal 6:2 we have \barē\ with a
distinction drawn. Here we have \phortizete\ (here only in the
N.T. and Mt 11:28) for "lade," \phortia\ as cognate accusative
and then \phortiois\ (dative after \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"
(\prospsauō\, old verb but only here in the N.T.), touch with the
view to remove. Mt 23:4 has \kinēsai\, to move. A physician
would understand the meaning of \prospauō\ for feeling gently a
sore spot or the pulse.

11:48 {Consent} (\suneudokeite\). Double compound (\sun, eu,
dokeō\), to think well along with others, to give full approval.
A late verb, several times in the N.T., in Ac 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 (Mt
23:31).

11:49 {The wisdom of God} (\hē sophia tou theou\). In Mt 23:34
Jesus uses "I send" (\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 (1Co 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 Lu
10:22; 15:7,10. Here the future tense occurs, "I will send"
(\apostelō\). {Some of them} (\ex autōn\). No "some" (\tinas\) in
the Greek, but understood. They will act as their fathers did.
They will kill and persecute.

11:50 {That ... may be required} (\hina ... ekzētēthēi\).
Divinely ordered sequence, first aorist passive subjunctive of
\ekzēteō\, a late and rare verb outside of LXX and N.T.,
requiring as a debt the blood of the prophets. {Which was shed}
(\to ekkechumenon\). Perfect passive participle of \ekcheō\ and
\ekchunnō\ (an Aeolic form appearing in the margin of Westcott
and Hort here, \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 Mt 25:34; Joh 17:24;
Eph 1:4, etc. It is a bold metaphor for the purpose of God.

11:51 {From the blood of Abel to the blood of Zachariah} (\apo
haimatos Abel heōs haimatos Zachariou\). The blood of Abel is the
first shed in the Old Testament (Ge 4:10), that of Zacharias
the last in the O.T. canon which ended with Chronicles (2Ch
24:22). Chronologically the murder of Uriah by Jehoiakim was
later (Jer 26:23), but this climax is from Genesis to II
Chronicles (the last book in the canon). See on ¯Mt 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 (Mt 23:35 has temple, \naou\).

11:52 {Ye took away the key of knowledge} (\ērate tēn kleida tēs
gnōseōs\). First aorist active indicative of \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 (\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 (\ekōlusate\,
effective aorist active) those who were trying to enter (\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.

11:53 {From thence} (\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}
(\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 (Mr 6:19). {To provoke
him to speak} (\apostomatizein\). From \apo\ and \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} (\peri pleionōn\). "Concerning
more (comparative) things." They were stung to the quick by these
woes which laid bare their hollow hypocrisy.

11:54 {Laying wait for him} (\enedreuontes auton\). An old verb
from \en\ and \hedra\, a seat, so to lie in ambush for one. Here
only and Ac 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} (\thēreusai to ek tou
stomatos autou\). An old Greek verb, though here only in the
N.T., from \thēra\ (cf. Ro 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 20:45-47; Mt 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.