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Luke 18:1-8 Parable of the unjust judge
1. Luke 18:2
KJV: Saying, There was in a city a judge, which feared not God, neither regarded man:
Greek: λεγων κριτης τις ην εν τινι πολει τον θεον μη φοβουμενος και ανθρωπον μη εντρεπομενος
Latin: dicens iudex quidam erat in quadam civitate qui Deum non timebat et hominem non verebatur
2. Luke 18:3
KJV: And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.
Greek: χηρα δε ην εν τη πολει εκεινη και ηρχετο προς αυτον λεγουσα εκδικησον με απο του αντιδικου μου
3. Luke 18:5
KJV: Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.
Greek: δια γε το παρεχειν μοι κοπον την χηραν ταυτην εκδικησω αυτην ινα μη εις τελος ερχομενη υπωπιαζη με
Latin: tamen quia molesta est mihi haec vidua vindicabo illam ne in novissimo veniens suggillet me
4. Luke 18:1-8 Parable of the unjust judge
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Is God "just" or "unjust"?
Do people ever ask this question?
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At Luke 18:1-8, Jesus tells the parable of the unjust judge.
There are a number of Greek words used here only once in the
GNT (Greek New Testament) (not including the same story in multiple books). Jesus often uses words that have double or hidden meanings so this parable is interestingly in that respect. As usual, the Latin translation influences later translations.
Aristotle, in his
Sophistic Refutations, provides an interesting background for discussion of the terms "
nature", "
truth", "
law", "
opinion" and "
justice".
5. Sophistic refutations
Aristotle wrote a book called
On Sophistic Refutations in which he detailed the "
false reasoning" used by Sophists (from the Greek word for "
wisdom") who would use invalid logic to convince others of ideas to make money for themselves. In English, "
sophistic" logic or "
false reasoning" is "
sophistry".
One of the many types of invalid logic detailed by Aristotle was "
eristic" reasoning. Paul uses that word often but it is often translated, without the "
bad logic" connection, as "
strife"
6. Nature and law and justice
In his
On Sophistic Refutations, Aristotle says that from ancient times, nature (truth) and law (opinion) are opposites and that justice goes with the law (opinion) but not with nature (truth).
English: Nature and Law are opposites, and justice is a good thing according to the law but not according to nature. Loeb #400, p. 73.
Greek: ἐναντία γὰρ εἶναι φύσιν καὶ νόμον, καὶ τὴν δικαιοσύνην κατὰ νόμον μὲν εἶναι καλόν, κατὰ φύσιν δ´ οὐ καλόν Sophistic Refutations [173b]
"φύση" ≈ "nature, reality" (reality truth) as in "physics".
"νόμος" ≈ "custom, law" (opinion truth) as in "Deuteronomy" as in "second law". The Greek for "iniquity" is "against the law".
"δικαιοσύνη" ≈ "righteousness, justice".
Whenever Jesus, Paul, etc., use the word for
"righteousness" one must determine from context what is meant. There may be double meanings.
☐ God's
"righteousness" (opinion, glory, etc.).
☐ man's
"righteousness" (opinion, glory, etc.).
7. Truth and opinion
8. Beam me up opinions
9. The legal truth table
Advice/adage:
Logic: If the law (human opinion) is on your side, pound the law. (letter of the law)
Reality: If the facts (reality, nature) are on your side, pound the facts. (spirit of the law)
Opinion: If neither is on your side, pound the table.
10. Greek truth as reality
John 8:32 And ye shall know the truth, and the truth shall make you free. [kjv]
και γνωσεσθε την αληθειαν και η αληθεια ελευθερωσει υμας [gnt]
Jesus is the
"truth" as in the
"reality". The Greek word for
"truth" means, literally, "
not nothing" or "
not oblivion" or "
not forgotten". Thus,
"truth" is
"reality" and not logic nor opinion.
"ἀλήθεια" ≈ "truth, not a lie" as in "not oblivion" or "not hidden" or "not forgotten".
"λήθη" ≈ "oblivion, forgetfulness" as in "λήθαργος" ≈ "forgetful, lethargic".
11. Equity
Sometimes the idea of "
justice" has to do with the idea of "
equity". The Greek has a word for "
equity" that is used in the
GNT.
The ancient Greek word
"ἐπιείκεια" ≈ "equity, fairness" . However, the
KJV (King James Version) sometimes translates this word as "
moderation" being influenced by the Latin translation the Latin word
"modestia" ≈ "moderation" which is the source of the English word
"modest". This can change the meaning of the verses involved.
12. Clemency
Acts 24:4 Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. [kjv]
ινα δε μη επι πλειον σε εγκοπτω παρακαλω ακουσαι σε ημων συντομως τη ση επιεικεια [gnt]
… clementia [v]
Philippians 4:5 Let your moderation be known unto all men. The Lord is at hand. [kjv]
το επιεικες υμων γνωσθητω πασιν ανθρωποις ο κυριος εγγυς [gnt]
modestia … [v]
Here we see the general trend to translate a more "
active" idea of "
equity" (to others) with a more "
passive" idea of "
moderation" (within oneself).
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Details are left as a future topic.
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13. Acts 24:4
KJV: Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words.
Greek: ινα δε μη επι πλειον σε εγκοπτω παρακαλω ακουσαι σε ημων συντομως τη ση επιεικεια
Latin: ne diutius autem te protraham oro breviter audias nos pro tua clementia
14. Philippians 4:5
KJV: Let your moderation be known unto all men. The Lord is at hand.
Greek: το επιεικες υμων γνωσθητω πασιν ανθρωποις ο κυριος εγγυς
15. Strongs - equity
- *G1933 *5 ἐπιεικής (ep-ee-i-kace') : from G1909 and G1503; appropriate, i.e. (by implication) mild:--gentle, moderation, patient.
- επιεικες
- Philippians 4:5 Let your moderation be known unto all ...
- επιεικη
- 1 Timothy 3:3 ... not greedy of filthy lucre; but patient, not a brawler, not covetous;
- επιεικεις
- Titus 3:2 To speak evil of no man, to be no brawlers, but gentle, shewing all meekness ...
- επιεικης
- James 3:17 ... pure, then peaceable, gentle, and easy to be intreated, full of mercy ...
- επιεικεσιν
- 1 Peter 2:18 ... only to the good and gentle, but also to the froward.
16. Usage - equity
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Words: επιεικεις επιεικες επιεικεσιν επιεικη επιεικης
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17. Parable
We now look at the "
Parable of the unjust judge" in Luke 18:1-8. Some call it the "
Parable of the persistent widow".
Note that there is no reference to prayer in what Jesus says. The mention of prayer is in a summary at the beginning of the parable by the writer of Luke.
Note also that the judge will not actually decide on the basis of human opinion that is called "
justice".
18. Parable
In Luke 18, Luke uses a top-down way of presenting verses in that a summary precedes rather than concludes the verses with the content. Jesus is speaking.
Luke 18:1 And he spake a parable unto them to this end, that men ought always to pray, and not to faint; [kjv]
ελεγεν δε παραβολην αυτοις προς το δειν παντοτε προσευχεσθαι αυτους και μη ενκακειν [gnt]
In Greek, there are two words for a story, "
parable" and "
proverb". In Hebrew there is one word. The
GNT appears to have no pattern as to whether "
parable" or "
proverb" is used.
19. Proverbs and parables
What is the difference between a "
parable" and a "
proverb"? It appears that the Hebrew/Aramaic has one word for this concept and that word can be translated into Greek as "
parable" or "
proverb".
"παραβολή" ≈ "saying, proverb"
"παροιμία" ≈ "saying, proverb"
It is possible that whoever did the Greek translation picked the Greek word that they thought best matched the original language, but the differences and implications are yet interesting (and left for another time and place).
20. Jesus and parables
Jesus uses the "
parable" as a story with (by definition) secret code words where, to get the meaning, one needs to substitute the word with the code word to get the intended meaning.
In Luke 18, as we shall see, Jesus makes the code words clear.
The parable need not make sense in the encoded form (e.g., parable of the mustard seed). Here it does make plausible sense.
The parable needs to make sense in the decoded form. Here it should make sense as a story, but that connection is not always explicitly stated nor made clear (e.g., in some sermons and/or commentaries).
21. French and Spanish parables
22. Faint and weary
Luke 18:1 And he spake a parable unto them to this end, that men ought always to pray, and not to faint; [kjv]
ελεγεν δε παραβολην αυτοις προς το δειν παντοτε προσευχεσθαι αυτους και μη ενκακειν [gnt]
The Greek translated by the
KJV as "
faint" appears to be a contraction of three words, "
out and there" (most Greek manuscripts) or "
in and there" (some Greek manuscripts) and that appears to be an idiom that might be translated as "
distracted".
An English analogy might be someone who is "
here and there" or, perhaps, as the English idiom "
out to lunch".
23. And that
24. Strongs - faint
- *G1573 *6 ἐκκακέω (ek-kak-eh'-o) : from G1537 and G2556; to be (bad or) weak, i.e. (by implication) to fail (in heart):--faint, be weary.
- ενκακειν *2
- Luke 18:1 ... to pray, and not to faint;
- Ephesians 3:13 Wherefore I desire that ye faint not at my ...
- εγκακουμεν *2
- 2 Corinthians 4:1 ... ministry, as we have received mercy, we faint not;
- 2 Corinthians 4:16 For which cause we faint not; but though our ...
- ενκακωμεν
- Galatians 6:9 And let us not be weary in well doing: ...
- εγκακησητε
- 2 Thessalonians 3:13 But ye, brethren, be not weary in well doing.
25. Usage - faint
These words were grouped together by Strong but the usage in Luke 18:1 and Ephesians 3:13 may not be the same as the others.
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Words: εγκακησητε εγκακουμεν=2 ενκακειν=2 ενκακωμεν
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26. Greek
The same construction of "
and there he" appears in the
GNT. The translation will often omit the "
there", perhaps as awkward in English.
John 7:29 But I know him: for I am from him, and he hath sent me. [kjv]
εγω οιδα αυτον οτι παρ αυτου ειμι κακεινος με απεστειλεν [gnt]
Luke 22:12 And he shall shew you a large upper room furnished: there make ready. [kjv]
κακεινος υμιν δειξει αναγαιον μεγα εστρωμενον εκει ετοιμασατε [gnt]
Note that the "
upper room" (this verse) was in the "
guest room" (previous verse) which is the same Greek word used by Luke that is often translated as "
inn" in the Christmas story.
27. John 7:29
KJV: But I know him: for I am from him, and he hath sent me.
Greek: εγω δε οιδα αυτον οτι παρ αυτου ειμι κακεινος με απεστειλεν
28. Luke 22:12
KJV: And he shall shew you a large upper room furnished: there make ready.
Greek: κακεινος υμιν δειξει ανωγεον αναγαιον μεγα εστρωμενον εκει ετοιμασατε
29. Strongs - and there
- *G2548 *24 κἀκεῖνος (kak-i'-nos) : from G2532 and G1565; likewise that (or those):--and him (other, them), even he, him also, them (also), (and) they.
- κακεινος *8
- Luke 11:7 And he from within shall answer and say, Trouble me ...
- Luke 22:12 And he shall shew you a large upper room furnished: ...
- John 6:57 ... so he that eateth me, even he shall live by me.
- John 7:29 ... I am from him, and he hath sent me.
- John 14:12 ... I do shall he do also; and greater works than these ...
- John 19:35 ... record is true: and he knoweth that he saith ...
- Acts 5:37 ... people after him: he also perished; and all, ...
- 2 Timothy 2:12 ... reign with him: if we deny him, he also will deny us:
- κακεινοι *7
- Mark 16:11 And they, when they had heard that he was alive, and had been seen ...
- Mark 16:13 And they went and told it unto the residue: neither believed they them.
- John 17:24 Father, I will that they also, whom thou hast given me, ...
- Acts 15:11 ... we shall be saved, even as they.
- Romans 11:23 And they also, if they abide not ...
- 1 Corinthians 10:6 ... lust after evil things, as they also lusted.
- Hebrews 4:2 ... us was the gospel preached, as well as unto them: but the word preached ...
- κακεινα *4
- Matthew 15:18 ... come forth from the heart; and they defile the man.
- Matthew 23:23 ... ought ye to have done, and not to leave the other undone.
- Luke 11:42 ... ought ye to have done, and not to leave the other undone.
- John 10:16 ... of this fold: them also I must bring, ...
- κακεινον *3
- Mark 12:4 ... them another servant; and at him they cast stones, and wounded him in the head, ...
- Mark 12:5 And again he sent another; and him they killed, and many ...
- Luke 20:11 ... servant: and they beat him also, and entreated him shamefully, ...
- κακεινη
- John 8:11 She said, No man, Lord. And Jesus ...
- κακεινους
- Acts 18:19 And he came to Ephesus, and left them there: but ...
30. Usage - and there
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Words: κακεινα=4 κακεινη κακεινοι=7 κακεινον=3 κακεινος=8 κακεινους
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31. Faint distraction
Ephesians 3:13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory. [kjv]
διο αιτουμαι μη ενκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων [gnt]
The ancient Greek word
"δόξα" ≈ "opinion, expectation" as in
"doxology".
The Greek translated as "glory" in the KJV is that of "opinion".
The Greek translated as "faint" in the KJV appears to be that of "distracted" or the English idiom "out to lunch".
Using the above definitions, the verse might be written as follows.
Paraphrase:
Wherefore, I desire that you not be distracted at my tribulations for you, which is your opinion.
32. Ephesians 3:13
KJV: Wherefore I desire that ye faint not at my tribulations for you, which is your glory.
Greek: διο αιτουμαι μη εκκακειν ενκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων
33. Giving up
Galatians 6:9 And let us not be weary in well doing: for in due season we shall reap, if we faint not. [kjv]
το δε καλον ποιουντες μη ενκακωμεν καιρω γαρ ιδιω θερισομεν μη εκλυομενοι [gnt]
Paraphrase:
And let us not be distracted in doing good, for in time we shall reap, if we do not give up.
34. Galatians 6:9
KJV: And let us not be weary in well doing: for in due season we shall reap, if we faint not.
Greek: το δε καλον ποιουντες μη εκκακωμεν ενκακωμεν καιρω γαρ ιδιω θερισομεν μη εκλυομενοι
35. Strongs - give up
- *G1590 *5 ἐκλύω (ek-loo'-o) : from G1537 and G3089; to relax (literally or figuratively):--faint.
- εκλυομενοι *2
- Galatians 6:9 ... in due season we shall reap, if we faint not.
- Hebrews 12:3 ... himself, lest ye be wearied and faint in your minds.
- εκλυθωσιν
- Matthew 15:32 ... away fasting, lest they faint in the way.
- εκλυθησονται
- Mark 8:3 ... to their own houses, they will faint by the way: for ...
- εκλυου
- Hebrews 12:5 ... the chastening of the Lord, nor faint when thou art rebuked of him:
36. Usage - give up
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Words: εκλυθησονται εκλυθωσιν εκλυομενοι=2 εκλυου
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37. Latin
Luke 18:1 And he spake a parable unto them to this end, that men ought always to pray, and not to faint; [kjv]
ελεγεν δε παραβολην αυτοις προς το δειν παντοτε προσευχεσθαι αυτους και μη ενκακειν [gnt]
… parabolam … orare … deficere [v]
The Latin word
"oro" ≈ "orate, plead, pray" and is the source of the English word
"orate". The widow will "
say" and not "
pray".
The Latin word
"deficio" ≈ "move away, leave, fail" as in the English word
"deficient". It is the lesser of the meanings "
fail" that appears to have gone forward in later translations as "
faint". The "
move away" or "
leave" appears to fit the idea of a "
distraction" or "
deficiency".
38. Prayers and wishes
Matthew 21:22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. [kjv]
και παντα οσα αν αιτησητε εν τη προσευχη πιστευοντες λημψεσθε [gnt]
The ancient Greek word
"προσεύχομαι" ≈ "pray, vow, request" as in a request as a wish and comes from two Greek words.
"πρός" ≈ "to".
"εὔχομαι " ≈ "pray, vow" and which means, literally, a "good wish".
A double-meaning here is that it can refer to the common idea of a "
prayer" but also to a request or bid for something as a "
good wish".
The idea of a "
prayer bead" or "
prayer prayer" goes back to the English word
"bid" as in a request or "
prayer". The actual "
bead" is a reminder of a needed "
bid" or "
prayer".
39. Matthew 21:22
KJV: And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.
Greek: και παντα οσα αν αιτησητε εν τη προσευχη πιστευοντες ληψεσθε λημψεσθε
40. Start with the summary
Luke 18:1 And he spake a parable unto them to this end, that men ought always to pray, and not to faint; [kjv]
ελεγεν δε παραβολην αυτοις προς το δειν παντοτε προσευχεσθαι αυτους και μη ενκακειν [gnt]
… parabolam … orare … deficere [v]
Note how Luke summarizes in verse 1 the verses 2-8 that
follow this verse. This summary is a decision made by the writer (or someone else) as an inference of what Jesus said and may not be all that Jesus meant by what he said.
In particular, the meanings of "
pray" and "
faint" should, in some sense, fit both the
encoded parable in verses 2-5
and the
decoded parable in verses 7-8.
41. Luke 18:1
KJV: And he spake a parable unto them to this end, that men ought always to pray, and not to faint;
Greek: ελεγεν δε και παραβολην αυτοις προς το δειν παντοτε προσευχεσθαι αυτους και μη εκκακειν ενκακειν
Latin: dicebat autem et parabolam ad illos quoniam oportet semper orare et non deficere
42. Here comes the judge
Luke 18:2 Saying, There was in a city a judge, which feared not God, neither regarded man: [kjv]
λεγων κριτης τις ην εν τινι πολει τον θεον μη φοβουμενος και ανθρωπον μη εντρεπομενος [gnt]
… iudex … timebat … verebatur [v]
Looking ahead, the
encoded word "
judge" will be the
decoded word "
God".
Does "God" "fear" "God" (himself)?
Does "God" need to "regard" "man"?
The Latin word
"vereor" ≈ "respect, revere, afraid of, fear" and is the source of the English word
"revere".
The ancient Greek word
"τρέπω" ≈ "turn, divert, mind change" while the Latin word
"timeo" ≈ "fear, apprehend, by apprehensive of".
43. Regard
44. Widow
Luke 18:3 And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. [kjv]
χηρα δε ην εν τη πολει εκεινη και ηρχετο προς αυτον λεγουσα εκδικησον με απο του αντιδικου μου [gnt]
Looking ahead, the
encoded word "
widow" will be the
decoded word "
elect" as in the "
chosen ones" of the "
faith".
Note that the "
widow" is "
saying" and not "
praying" in the usual sense. The ancient Greek word
"λέγω" ≈ "order, arrange, gather, choose, say, call".
The "
avenge" means "
vengeance". Usually, a judge can make a decision but does not personally enforce that decision. Pilate made a judgment about the crucifixion of Jesus and determined the penalty but did not enforce the penalty. His soldiers performed the "
vengeance" of the judicial decision.
45. Luke 18:3 Discussion
Luke 18:3 And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. [kjv]
χηρα δε ην εν τη πολει εκεινη και ηρχετο προς αυτον λεγουσα εκδικησον με απο του αντιδικου μου [gnt]
Discuss: Who is
the "adversary"? Some choices include the following.
☐ Satan (or the devil)
☐ Power of Satan (or the devil)
☐ Those through whom the power of Satan (or the devil) works
The ancient Greek word
"ἀντίδικος" ≈ "legal opponent" but could, in general, mean any opponent. The literal meaning is that of someone
"in place of you or yours". That is, an opponent. The "
in place of" is similar to the word "
Anti-Christ" which means, literally, someone who puts them self "
in place of Christ".
The
"antichrist" in the Bible is both a general term for those who put themselves
"in place of Christ" and the
"Antichrist" or "
beast" (or many other names in the Bible) as a unique being in the end times of the Bible.
46. Adversary
47. 1 Peter 5:8
KJV: Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:
Greek: νηψατε γρηγορησατε οτι ο αντιδικος υμων διαβολος ως λεων ωρυομενος περιπατει ζητων τινα καταπιη καταπιειν
Latin: sobrii estote vigilate quia adversarius vester diabolus tamquam leo rugiens circuit quaerens quem devoret
48. Delay
Luke 18:4 And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; [kjv]
και ουκ ηθελεν επι χρονον μετα ταυτα δε ειπεν εν εαυτω ει και τον θεον ου φοβουμαι ανθρωπον εντρεπομαι [gnt]
… per multum tempus post haec … [v]
The judge delays. The ancient Greek word
"χρόνος" ≈ "time" and is the source of words such as "
chronological", "
anachronism", "
crony", etc.
The ancient Greek word
"μετά" ≈ "after" or some sense of "
after". You might meet pastors (and others) who have been taught and will emphatically insist that this word/prefix means "
changed".
49. Luke 18:4
KJV: And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;
Greek: και ουκ ηθελησεν ηθελεν επι χρονον μετα δε ταυτα δε ειπεν εν εαυτω ει και τον θεον ου φοβουμαι και ουδε ανθρωπον ουκ εντρεπομαι
Latin: et nolebat per multum tempus post haec autem dixit intra se et si Deum non timeo nec hominem revereor
50. Peter and slackness
Peter tells us that the Lord is not "
slow" but will delay coming to give all a chance to "
repent" as in an "
after thought". When it happens, it will happen "
quickly".
2 Peter 3:9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. [kjv]
ου βραδυνει κυριος της επαγγελιας ως τινες βραδυτητα ηγουνται αλλα μακροθυμει εις υμας μη βουλομενος τινας απολεσθαι αλλα παντας εις μετανοιαν χωρησαι [gnt]
The ancient Greek word
"βραδύνω" ≈ "make slow, delay" which comes from
"βραδύς" ≈ "slow" and which is the opposite of
"ταχύς" ≈ "quick" which, depending on context, might mean "
soon".
51. Modern Greek
2 Peter 3:9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. [kjv]
ου βραδυνει κυριος της επαγγελιας ως τινες βραδυτητα ηγουνται αλλα μακροθυμει εις υμας μη βουλομενος τινας απολεσθαι αλλα παντας εις μετανοιαν χωρησαι [gnt]
3:10 But the day of the Lord will come as a thief in the night; … [kjv]
ηξει δε ημερα κυριου ως κλεπτης εν η οι ουρανοι ροιζηδον παρελευσονται στοιχεια δε καυσουμενα λυθησεται και γη και τα εν αυτη εργα [gnt]
The modern Greek word
"βράδυ" (VRA-thee) ≈ "evening" as in the long slow wait for the evening, with, perhaps, a "
thief in the night".
A similar meaning development is in Spanish in
"tarde" ≈ "late, afternoon".
52. 2 Peter 3:9
KJV: The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.
Greek: ου βραδυνει ο κυριος της επαγγελιας ως τινες βραδυτητα ηγουνται αλλα μακροθυμει εις ημας υμας μη βουλομενος τινας απολεσθαι αλλα παντας εις μετανοιαν χωρησαι
53. 2 Peter 3:10
KJV: But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.
Greek: ηξει δε η ημερα κυριου ως κλεπτης εν νυκτι εν η οι ουρανοι ροιζηδον παρελευσονται στοιχεια δε καυσουμενα λυθησονται λυθησεται και γη και τα εν αυτη εργα κατακαησεται ευρεθησεται
54. Decision
55. Toil
Luke 18:5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. [kjv]
δια γε το παρεχειν μοι κοπον την χηραν ταυτην εκδικησω αυτην ινα μη εις τελος ερχομενη υπωπιαζη με [gnt]
… molesta … vindicabo … suggillet … [v]
The Greek for "
troubleth" is that of "
toiling" or "
working". The ancient Greek word
"κόπος" ≈ "toil, work".
Is the widow "
toiling" or "
working" to state case to the judge or is the widow taking a toll on the judge by causing hem to "
toil" or "
work"?
Discuss: Compare the widow to the idiom of "
working the system".
The Latin changes this to
"molestus" ≈ "troublesome, annoying".
56. Judge and widow
The parable of the judge and the widow uses the Greek word for "
toil" but is translated by the
KJV as "
troubleth".
Luke 18:5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. [kjv]
δια γε το παρεχειν μοι κοπον την χηραν ταυτην εκδικησω αυτην ινα μη εις τελος ερχομενη υπωπιαζη με [gnt]
… molesta … vindicabo … suggillet … [v]
The word "
trouble" appears to follow from the Latin word
"molestus" ≈ "troublesome, annoying" and is the source of the English word
"molest".
The Greek for "
toil" appears to have both a "
good" and a "
not so good" double meaning. The "
trouble" fits the judge and widow story but the "
toil" or "
work" appears to better fit the intended meaning of the parable.
57. Camels and needles
The Latin changes the Greek "
which is a better toil" to a
statement!
Luke 18:25 For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. [kjv]
ευκοπωτερον γαρ εστιν καμηλον δια τρηματος βελονης εισελθειν η πλουσιον εις την βασιλειαν του θεου εισελθειν [gnt]
Possible paraphrase:
Which is a better toil or work, to get a camel through the eye of a needle or a rich man into the kingdom of God?
Discuss: Compare and contrast the
KJV statements about a rich man in Luke 18:25 with Jesus and Zacchaeus, a rich man, in Luke 19 (start of the next chapter). Does Zacchaeus keep all or some or none of his wealth?
58. Vengeance
Luke 18:5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. [kjv]
δια γε το παρεχειν μοι κοπον την χηραν ταυτην εκδικησω αυτην ινα μη εις τελος ερχομενη υπωπιαζη με [gnt]
… molesta … vindicabo … suggillet … [v]
The ancient Greek word
"εκδίκηση" ≈ "revenge, vengeance".
The Latin word
"vindico" ≈ "avenge, vindicate, claim, punish" which captures some of the meaning of the Greek.
59. Purposeful goal
Luke 18:5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. [kjv]
δια γε το παρεχειν μοι κοπον την χηραν ταυτην εκδικησω αυτην ινα μη εις τελος ερχομενη υπωπιαζη με [gnt]
… molesta … vindicabo … suggillet … [v]
The
KJV uses "
continual" whereas the Greek word is that of "
end" or "
purpose". There is a purposeful goal.
The ancient Greek word
"τέλος" ≈ "end, purpose". Aristotle gave this word a special meaning in Greek philosophy as part of his four causes. The last of the four causes is that of a purpose or end towards which the cause progresses as a goal.
60. Black and blue weariness
Luke 18:5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. [kjv]
δια γε το παρεχειν μοι κοπον την χηραν ταυτην εκδικησω αυτην ινα μη εις τελος ερχομενη υπωπιαζη με [gnt]
… molesta … vindicabo … suggillet … [v]
The
KJV uses "
weary" for a Greek word that is, literally, the three words combined together of "
below eye press" and, as an idiom, meant a "
black eye" or, in general, bruising and what English calls "
black and blue".
The Latin word
"suggillo" ≈ "bruise" which could be physical or non-physical as in doing something that would hurt someone's feelings.
One meaning is that the widow would tarnish the judge's reputation in some way. Can we tarnish the reputation of God?
61. Black eye
62. Fountains
The ancient Greek word
"ὀπή" ≈ "opening, hole" as in an "
opening" such as the "
eye" as in "
eye of the hurricane" or "
eye of the needle".
James 3:11 Doth a fountain send forth at the same place sweet water and bitter? [kjv]
μητι η πηγη εκ της αυτης οπης βρυει το γλυκυ και το πικρον [gnt]
… fons … foramine … [v]
… welle … hoole … [wy]
The
KJV uses the word "
place" for the Greek word meaning "
hole".
The Latin word
"foramine" ≈ "hole, aperture".
63. James 3:11
KJV: Doth a fountain send forth at the same place sweet water and bitter?
Greek: μητι η πηγη εκ της αυτης οπης βρυει το γλυκυ και το πικρον
Latin: numquid fons de eodem foramine emanat dulcem et amaram aquam
Wycliffe: Whether a welle of the same hoole bringith forth swete and salt watir?
64. Pressing out
The ancient Greek word
"πιάζω" ≈ "press, squeeze" is a variation of
"πιέζω" ≈ "press, squeeze" and from which comes the English word
"piezoelectric" as in crystals that act as a transducers from mechanical (press) to electrical current (and vice versa).
Proverbs 30:33 Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife. [kjv]
αμελγε γαλα και εσται βουτυρον εαν δε εκπιεζης μυκτηρας εξελευσεται αιμα εαν δε εξελκης λογους εξελευσονται κρισεις και μαχαι [lxx]
The ancient Greek word
"εκπιεζης" ≈ "squeeze out" as in the "
wringing" of the "
nose" (in case you are nosy).
65. Proverbs 30:33
KJV: Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife.
Hebrew: כי מיץ חלב יוציא חמאה ומיץ אף יוציא דם ומיץ אפים יוציא ריב׃
Greek: αμελγε γαλα και εσται βουτυρον εαν δε εκπιεζης μυκτηρας εξελευσεται αιμα εαν δε εξελκης λογους εξελευσονται κρισεις και μαχαι
66. Expressions
The English word
"expression" comes from the Latin word
"expressio" ≈ "press out". In mathematics and computer science, an "
expression" is a formula whose value is "
pressed out" by "
evaluation" (to a normal form). An "
expression" on a face is something that is "
pressed out". Espresso coffee is "
pressed-out coffee".
Genesis 40:11 And Pharaoh's cup was in my hand: and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand. [kjv]
και το ποτηριον φαραω εν τη χειρι μου και ελαβον την σταφυλην και εξεθλιψα αυτην εις το ποτηριον και εδωκα το ποτηριον εις τας χειρας φαραω [lxx]
calicemque … expressi … [v]
67. Genesis 40:11
KJV: And Pharaoh's cup was in my hand: and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand.
Hebrew: וכוס פרעה בידי ואקח את הענבים ואשחט אתם אל כוס פרעה ואתן את הכוס על כף פרעה׃
Greek: και το ποτηριον φαραω εν τη χειρι μου και ελαβον την σταφυλην και εξεθλιψα αυτην εις το ποτηριον και εδωκα το ποτηριον εις τας χειρας φαραω
Latin: calicemque Pharaonis in manu mea tuli ergo uvas et expressi in calicem quem tenebam et tradidi poculum Pharaoni
68. Unjust judge
Luke 18:6 And the Lord said, Hear what the unjust judge saith. [kjv]
ειπεν δε ο κυριος ακουσατε τι ο κριτης της αδικιας λεγει [gnt]
Jesus ends the
encoded parable in verses 2-5 and will now start the
decoded parable in verses 7-8.
The Greek for "
hear" assumes understanding as in "
hear and understand". The English might be "
expressed" as "
understand what the unjust judge said".
Jesus then explains the parable. The connections between the nouns of the
encoded parable and the nouns of the
decoded parable become evident. In the parables of Jesus, the verbs appear not to change meaning.
69. Unjust judge
Luke 18:6 … Hear what the unjust judge saith. [kjv]
ειπεν δε ο κυριος ακουσατε τι ο κριτης της αδικιας λεγει [gnt]
Jesus describes the "
judge" as "
unjust". The encoded word "
judge" appears to be the decoded "
God" (next verse).
| man |
God |
| opinion |
truth |
| law |
nature |
| justice |
reality |
|
Discuss:
Is Jesus saying that "God" is "unjust"?
What is the meaning of "justice"?
From whose point of view is "justice" defined?
From whose point of view should "justice" be defined?
|
70. Luke 18:6
KJV: And the Lord said, Hear what the unjust judge saith.
Greek: ειπεν δε ο κυριος ακουσατε τι ο κριτης της αδικιας λεγει
Latin: ait autem Dominus audite quid iudex iniquitatis dicit
71. Election of action
Luke 18:7 And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? [kjv]
ο δε θεος ου μη ποιηση την εκδικησιν των εκλεκτων αυτου των βοωντων ημερας και νυκτος και μακροθυμει επ αυτοις [gnt]
Deus … vindictam electorum … clamantium … [v]
God appears to be the "
judge". The widow appears to be the "
elect". The "
toil" with a "
purpose" is that of "
crying" day and night to God. The delay of the judge appears to be waiting until the right moment. The ancient Greek word
"ἐκλεκτός" ≈ "picked out, selected".
The
KJV has "
avenge" while the Greek has "
make vengeance" using the word for "
make" as used in "
peacemaker".
72. Fruit: longsuffering and enduring patience
Any sermon on the topic of "
patience" from the list of fruit needs to be taken carefully. There are two Greek words that have been translated as "
patience". Both Paul and James use both of them so there appears to be a distinction made so that they may not be interchangeable.
Galatians 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, [kjv]
ο δε καρπος του πνευματος εστιν αγαπη χαρα ειρηνη μακροθυμια χρηστοτης αγαθωσυνη πιστις [gnt]
… longanimitas … [v]
… pacience… [wy]
The ancient Greek word
"μακροθυμία" ≈ "longsuffering, patience" and comes from
"μᾰκρό" ≈ "long" and
"θῡμός" ≈ "soul, desire, temper, passion" and many related meanings.
73. Luke 18:7
KJV: And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?
Greek: ο δε θεος ου μη ποιησει ποιηση την εκδικησιν των εκλεκτων αυτου των βοωντων προς αυτον αυτω ημερας και νυκτος και μακροθυμων μακροθυμει επ αυτοις
Latin: Deus autem non faciet vindictam electorum suorum clamantium ad se die ac nocte et patientiam habebit in illis
74. Elected
75. Strongs - elect
- *G1588 *22 ἐκλεκτός (ek-lek-tos') : from G1586; select; by implication, favorite:--chosen, elect.
- εκλεκτους *7
- Matthew 24:22 ... be saved: but for the elect's sake those days shall be shortened.
- Matthew 24:24 ... it were possible, they shall deceive the very elect.
- Matthew 24:31 ... and they shall gather together his elect from the four ...
- Mark 13:20 ... should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days.
- Mark 13:22 ... if it were possible, even the elect.
- Mark 13:27 ... and shall gather together his elect from the four winds, ...
- 2 Timothy 2:10 Therefore I endure all things for the elect's sakes, that they ...
- εκλεκτων *4
- Luke 18:7 ... God avenge his own elect, which cry day ...
- Romans 8:33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.
- 1 Timothy 5:21 ... Jesus Christ, and the elect angels, that thou observe ...
- Titus 1:1 ... according to the faith of God's elect, and the acknowledging ...
- εκλεκτον *4
- Romans 16:13 Salute Rufus chosen in the Lord, and ...
- 1 Peter 2:4 ... of men, but chosen of God, and precious,
- 1 Peter 2:6 ... Sion a chief corner stone, elect, precious: and he that believeth ...
- 1 Peter 2:9 But ye are a chosen generation, a royal priesthood, ...
- εκλεκτοι *3
- Matthew 22:14 ... called, but few are chosen.
- Colossians 3:12 Put on therefore, as the elect of God, holy and ...
- Revelation 17:14 ... him are called, and chosen, and faithful.
- εκλεκτος
- Luke 23:35 ... he be Christ, the chosen of God.
- εκλεκτοις
- 1 Peter 1:1 ... Cappadocia, Asia, and Bithynia,
- εκλεκτη
- 2 John 1:1 The elder unto the elect lady and her children, ...
- εκλεκτης
- 2 John 1:13 The children of thy elect sister greet thee. Amen.
76. Usage - elect
 |
Words: εκλεκτη εκλεκτης εκλεκτοι=3 εκλεκτοις εκλεκτον=4 εκλεκτος εκλεκτους=7 εκλεκτων=4
|
77. Crying for help
Luke 18:7 And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? [kjv]
ο δε θεος ου μη ποιηση την εκδικησιν των εκλεκτων αυτου των βοωντων ημερας και νυκτος και μακροθυμει επ αυτοις [gnt]
Deus … vindictam electorum … clamantium … [v]
The modern Greek word
"βοήθεια" (vo-EE-thee-a) ≈ "help" is the same as the ancient Greek word
"βοήθεια" ≈ "aid, help" which comes from the ancient Greek word
"βοή" ≈ "shout, cry" as in a call to battle.
78. Crying for help
The same word for "
cry" is used later in the chapter for a blind man crying out, as in "
day and night", to Jesus.
Luke 18:38 And he cried, saying, Jesus, thou Son of David, have mercy on me. [kjv]
και εβοησεν λεγων ιησου υιε δαυιδ ελεησον με [gnt]
… clamavit … [v]
Discuss:
Who or what is the "adversary" of this blind man?
How does Jesus "avenge" or otherwise "remedy" this "adversary"?
How do others react to this crying out "day and night" to Jesus as the "judge"?
Once Jesus decides to act, is it done "quickly"?
What type of faith does Jesus expect to find in order to "avenge" appropriately?
79. Luke 18:38
KJV: And he cried, saying, Jesus, thou Son of David, have mercy on me.
Greek: και εβοησεν λεγων ιησου υιε δαβιδ δαυιδ ελεησον με
Latin: et clamavit dicens Iesu Fili David miserere mei
80. Strongs - crying out
- *G994 *12 βοάω (bo-ah'-o) : apparently a prolonged form of a primary verb; to halloo, i.e. shout (for help or in a tumultuous way):--cry.
- βοωντος *4
- Matthew 3:3 ... Esaias, saying, The voice of one crying in the wilderness, Prepare ye ...
- Mark 1:3 The voice of one crying in the wilderness, Prepare ye the way ...
- Luke 3:4 ... the prophet, saying, The voice of one crying in the wilderness, Prepare ye ...
- John 1:23 He said, I am the voice of one crying in the wilderness, Make straight ...
- εβοησεν *3
- Mark 15:34 And at the ninth hour Jesus cried with a loud voice, saying, ...
- Luke 9:38 And, behold, a man of the company cried out, ...
- Luke 18:38 And he cried, saying, Jesus, thou Son of David, ...
- βοωντες *2
- Acts 17:6 ... brethren unto the rulers of the city, crying, These that have turned ...
- Acts 25:24 And Festus said, King Agrippa, and ...
- βοωντων
- Luke 18:7 ... his own elect, which cry day and night ...
- βοωντα
- Acts 8:7 For unclean spirits, crying with loud voice, came out ...
- βοησον
- Galatians 4:27 ... not; break forth and cry, thou that travailest not: ...
81. Usage - crying out
 |
Words: βοησον βοωντα βοωντες=2 βοωντος=4 βοωντων εβοησεν=3
|
82. Quickness
Luke 18:8 I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth? [kjv]
λεγω υμιν οτι ποιησει την εκδικησιν αυτων εν ταχει πλην ο υιος του ανθρωπου ελθων αρα ευρησει την πιστιν επι της γης [gnt]
… cito … vindictam … veniens … inveniet … [v]
The "
coming" appears to be the "
second coming" of Jesus.
This vengeance appears to be described in Revelation. There, however, many translations have changed the Greek for "
quick" to "
soon". In part, this is to relegate Revelation to a past event during the first century so that one need not be concerned about what is said in Revelation.
83. Luke 18:8
KJV: I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?
Greek: λεγω υμιν οτι ποιησει την εκδικησιν αυτων εν ταχει πλην ο υιος του ανθρωπου ελθων αρα ευρησει την πιστιν επι της γης
Latin: dico vobis quia cito faciet vindictam illorum verumtamen Filius hominis veniens putas inveniet fidem in terra
84. Defense and vengeance
Acts 7:24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: [kjv]
και ιδων τινα αδικουμενον ημυνατο και εποιησεν εκδικησιν τω καταπονουμενω παταξας τον αιγυπτιον [gnt]
In Stephen's sermon before the religious authorities, we hear how Moses (often a type of Christ) "
defended" and "
avenged" an Israelite (representing on of the elect) who was "
oppressed" by an Egyptian (representing the adversary of the world).
85. Acts 7:24
KJV: And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:
Greek: και ιδων τινα αδικουμενον ημυνατο και εποιησεν εκδικησιν τω καταπονουμενω παταξας τον αιγυπτιον
86. Jesus and vengeance
87. 2 Thessalonians 1:7
KJV: And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,
Greek: και υμιν τοις θλιβομενοις ανεσιν μεθ ημων εν τη αποκαλυψει του κυριου ιησου απ ουρανου μετ αγγελων δυναμεως αυτου
88. 2 Thessalonians 1:8
KJV: In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
Greek: εν πυρι φλογος διδοντος εκδικησιν τοις μη ειδοσιν θεον και τοις μη υπακουουσιν τω ευαγγελιω του κυριου ημων ιησου χριστου
89. Next parable
90. Luke 18:9
KJV: And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
Greek: ειπεν δε και προς τινας τους πεποιθοτας εφ εαυτοις οτι εισιν δικαιοι και εξουθενουντας τους λοιπους την παραβολην ταυτην
Latin: dixit autem et ad quosdam qui in se confidebant tamquam iusti et aspernabantur ceteros parabolam istam
Wycliffe: And he seide also to sum men, that tristiden in hem silf, as thei weren riytful, and dispiseden othere, this parable,
Luther: Er sagte aber zu etlichen, die sich selbst vermaßen, daß sie fromm wären, und verachteten die andern, ein solch Gleichnis:
91. Word order
Luke 18:9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: [kjv]
ειπεν δε και προς τινας τους πεποιθοτας εφ εαυτοις οτι εισιν δικαιοι και εξουθενουντας τους λοιπους την παραβολην ταυτην [gnt]
dixit autem et ad quosdam qui in se confidebant tamquam iusti et aspernabantur ceteros parabolam istam [v]
The Greek and Latin have the word for "
parable" at the end of the verse, with "
others", and not at the beginning as does the
KJV.
The Latin word
"ceteros" ≈ "other, remainder, rest" as in the English phrase
"et cetera" abbreviated as "
etc.".
92. Finally
Luke 18:9 … parable … others: [kjv]
ειπεν δε και προς τινας τους πεποιθοτας εφ εαυτοις οτι εισιν δικαιοι και εξουθενουντας τους λοιπους την παραβολην ταυτην [gnt]
… ceteros parabolam … [v]
The ancient Greek word
"λοιπός" ≈ "remaining" as in "
others" and is from the ancient Greek word
"λείπω" ≈ "leave behind". It is the source of the ancient Greek word
"λοιπόν" ≈ "what remains, others" and is often translated as "
so" or "
therefore". The use of this word by Paul in the
GNT appears to have double meanings in some places. In some of those places it is translated as "
finally" in the
KJV and thus loses the double meaning.
|
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Details are left as a future topic.
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93. Review: Parable of the unjust judge
Luke 18:2 Saying, There was in a city a judge, which feared not God, neither regarded man: [kjv]
18:3 And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. [kjv]
18:5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. [kjv]
18:7 And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? [kjv]
18:8 I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth? [kjv]
God appears to be the "judge". The widow appears to be the "elect".
The "toil" with a "purpose" is that of "crying" day and night to God.
The delay of "avenging" of the "judge" appears to be waiting until the right moment.
The "coming" appears to be the "second coming" of Jesus.
94. End of page
