Luke 18:36

Luk 18:36. Τοῦτο, this) viz. this great crowd.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 18:36 . ἀκούσας : in Lk. what he hears is the multitude passing through, which he would have seen if he had not been blind. In the parallels what is heard is that it was Jesus around whom the multitude had gathered, which even a seeing man might have had to learn by the ear. Lk. is careful to bring out the fact of blindness. διαπορευομένου is an instance of a participle serving as the object of a verb. What was heard was the passing of the crowd. τί εἴη τ ., the optative without ἄν in an indirect question makes the question definite ( cf. Luk 3:15 , Luk 8:9 , Luk 15:26 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(36) Hearing the multitude pass by.—Better, a multitude, the Greek having no article, and its absence better expressing the vague impression left on the blind man by the sound of many footsteps and voices.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And they told him, that Jesus of Nazareth passeth by. Some of the company answered him, that Jesus, the prophet of Nazareth, so much talked of, and said to be the Messiah, who was become so famous for his doctrines and miracles, for healing diseases, and dispossessing devils, was just "then" passing by; and this occasioned the noise and clamour.

And they told him, that Jesus of Nazareth passeth by. Some of the company answered him, that Jesus, the prophet of Nazareth, so much talked of, and said to be the Messiah, who was become so famous for his doctrines and miracles, for healing diseases, and dispossessing devils, was just "then" passing by; and this occasioned the noise and clamour.

Luke 18:38

luk 18:38

luk 18:38

luk 18:38And he cried, saying, Jesus thou son of David,.... Believing him, at once, to be the Messiah; whence he calls him the son of David, which was a character and title of the Messiah, well known to the Jews; See Gill on Mat 1:1 and therefore immediately called out unto him, being willing to take that opportunity as he passed, and whilst he was within hearing, to make his suit to him for his sight:

saying, have mercy on me: a poor, blind, and miserable creature, and restore me to my sight, which will be an act of singular mercy, and goodness, and will always be gratefully owned as such.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

36 And hearing the multitude pass by, he asked what it meant.

Ver. 36. See Mat 20:29; Mar 10:46.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See Poole on "Mat 20:30", and following verses to Mat 20:34, See Poole on "Mar 10:46", and following verses to Mar 10:52, where this whole history is more fully opened. It is here again very remarkable, how much Christ attributes to faith:

Thy faith hath saved thee, Luk 18:42, which can be no otherwise understood, than of faith as the condition that was required in the person to be healed, for it is most certain that Christ by his Divine power was the efficient cause of this blind man’s healing; but he exerted this Divine power upon that exercise of faith which he discerned in the blind man, whose faith seemeth to be a degree higher than that of the leper’s, Luk 17:13, who said no more than Jesus, Master. Jesus, thou Son of David, was much more than this. It speaks the blind man’s persuasion, that Christ was the Messiah; for it was an uncontrolled tradition amongst the Jews, that the Messiah was to be the Son of David. Christ rewards the least exercises of true faith, but much more the higher exercises of it. It doth not appear that this blind man was fully informed who the Messiah should be, viz. God man, but so far as he knew he professeth, he calleth Jesus the

Son of David.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

36. τί εἴη τοῦτο. ‘What this might be.’ See Luk 15:26. Ἄν might also have been used in this dependent question; or the indicative as in Act 21:33, ἐπυνθάνετο τίς ἂν εἴη καὶ τί ἐστι πεποιηκώς.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

36. τί εἴη] Luke generally inserts ἄν—see ch. 9:46: Act 5:24; Act 10:17 al. and var. readings.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

36. ὄχλου διαπορευομένου. The caravan of pilgrims going up to the Passover. See on 6:1 and on 11:29; also Edersh. Hist. of J. N. p. 255, ed. 1896. Leaving His place of retirement (Joh 11:54, Joh 11:55), Jesus had joined this caravan; and it is probable that He came to Jericho in order to do so. The crowd was there, according to all three narratives, before the miracle took place. This shows how untenable is the view of Keim, Holtzmann, and Weiss, that Lk. has purposely transferred the healing from the departure to the entry in order to account for the crowd at the meeting with Zacchæus (19:3): the miracle produced the crush of people. But according to Lk. himself the crowd was there before the miracle.

ἐπύθάνετο τί ἔη τοῦτο. In N.T. πυνθάνομαι is almost peculiar to Lk. (15:26, where see note; Act 4:7, Act 4:10:18, Act 4:29, etc.). Omitting ἄν with א A B P etc. against D K L M Q R X, “He enquired what this was,” not “what this possibly might be.” Mat 2:4; Joh 4:52.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.