KJV: And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.
YLT: and a widow was in that city, and she was coming unto him, saying, Do me justice on my opponent,
Darby: and there was a widow in that city, and she came to him, saying, Avenge me of mine adverse party.
ASV: and there was a widow in that city; and she came oft unto him, saying, Avenge me of mine adversary.
| χήρα | A widow |
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Parse: Noun, Nominative Feminine Singular Root: χήρα Sense: a widow. |
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| ἦν | there was |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| πόλει | city |
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Parse: Noun, Dative Feminine Singular Root: πόλις Sense: a city. |
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| ἐκείνῃ | that |
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Parse: Demonstrative Pronoun, Dative Feminine Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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| ἤρχετο | she was coming |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| λέγουσα | saying |
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Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: λέγω Sense: to say, to speak. |
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| Ἐκδίκησόν | Avenge |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἐκδικέω Sense: to vindicate one’s right, do one justice. |
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| με | me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἀντιδίκου | adversary |
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Parse: Noun, Genitive Masculine Singular Root: ἀντίδικος Sense: opponent. |
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| μου | of me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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Greek Commentary for Luke 18:3
Imperfect tense denotes repetitions, no adverb for “oft” in the Greek. [source]
A late verb for doing justice, protecting one from another (note both εκ ek and απο apo here). Deissmann (Light from the Ancient East, pp. 420ff.) quotes a στηλη stēlē 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 ekdikeō f0). [source]
The word is too strong. It means do me justice. See on Romans 12:19. [source]
Reverse Greek Commentary Search for Luke 18:3
So Mark 10:46. But Luke (Luke 18:35) places the incident as they were drawing near to Jericho It is probable that Mark and Matthew refer to the old Jericho, the ruins of which have been discovered, while Luke alludes to the new Roman Jericho. The two blind men were apparently between the two towns. Mark (Mark 10:46) and Luke (Luke 18:35) mention only one blind man, Bartimaeus (Mark). In Kentucky there are two towns about a half mile apart both called Pleasureville (one Old Pleasureville, the other New Pleasureville). [source]
He had done it before three times already (Mark 8:31; Mark 9:13; Mark 9:31). So Jesus tries once more. They had failed utterly heretofore. How is it now? Luke adds (Luke 18:34): “They understood none of these things.” But Mark and Matthew show how the minds of two of the disciples were wholly occupied with plans of their own selfish ambition while Jesus was giving details of his approaching death and resurrection. [source]
Matthew has “apart” from the crowds and that is what Mark also means. Note παραλαβων paralabōn taking to his side.And began to tell them the things that were to happen to him (ηρχατο αυτοις λεγειν τα μελλοντα αυτωι συμβαινειν ērxato autois legein ta mellonta autōi sumbainein). He had done it before three times already (Mark 8:31; Mark 9:13; Mark 9:31). So Jesus tries once more. They had failed utterly heretofore. How is it now? Luke adds (Luke 18:34): “They understood none of these things.” But Mark and Matthew show how the minds of two of the disciples were wholly occupied with plans of their own selfish ambition while Jesus was giving details of his approaching death and resurrection. [source]
See Matthew 20:29 for discussion of this phrase and Luke‘s (Luke 18:35) “nigh unto Jericho” and the two Jerichos, the old and the new Roman (Luke). The new Jericho was “about five miles W. of the Jordan and fifteen E. of Jerusalem, near the mouth of the Wady Kelt, and more than a mile south of the site of the ancient town” (Swete). [source]
Considerable, more than sufficient. Often in Luke and the papyri in this sense. See note on Matthew 3:11 for the other sense of fit for οχλου ικανου hikanos Aramaic name like Bartholomew, αρτιμαιος bar meaning son like Hebrew ben. So Mark explains the name meaning “the son of Timaeus” Mark alone gives his name while Matthew 20:30 mentions two which see for discussion.Blind beggar (ο υιος Τιμαιου tuphlos prosaitēs), “begging” (τυπλος προσαιτης epaitōn) Luke has it (Luke 18:35). All three Gospels picture him as sitting by the roadside (επαιτων ekathēto para tēn hodon). It was a common sight. Bartimaeus had his regular place. Vincent quotes Thomson concerning Ramleh: “I once walked the streets counting all that were either blind or had defective eyes, and it amounted to about one-half the male population. The women I could not count, for they are rigidly veiled” (The Land and the Book). The dust, the glare of the sun, the unsanitary habits of the people spread contagious eye-diseases. [source]
Imperfect tense. Kept rebuking repeatedly. So Luke 18:39. Aorist tense in Matthew 20:31. [source]
Ingressive aorist subjunctive, become silent.The more a great deal (πολλωι μαλλον pollōi māllon). So Luke 18:39. Only μειζον meizon in Matthew 20:31. [source]
So Luke 18:39. Only μειζον meizon in Matthew 20:31. [source]
Received back ( ἀπό ) as a reward or quittance. Compare Luke 6:34; Luke 18:30; Luke 23:41. [source]
Because the lawyers (scribes) were usually Pharisees. The verb υβριζω hubrizō is an old one and common for outrageous treatment, a positive insult (so Luke 18:32; Matthew 22:6; Acts 14;5; 1 Thessalonians 2:2). So Jesus proceeds to give the lawyers three woes as he had done to the Pharisees. [source]
Second aorist indicative of απολαμβανω apolambanō old verb to get back what is promised and in full. See also Luke 6:34; Luke 18:30; Luke 23:41. [source]
Present active indicative, we are going up.Unto the Son of man (τωι υιωι του αντρωπου tōi huiōi tou anthrōpou). Dative case of personal interest. The position is amphibolous and the construction makes sense either with “shall be accomplished” (τελεστησεται telesthēsetai) or “that are written” (τα γεγραμμενα ta gegrammena), probably the former. Compare these minute details of the prophecy here (Luke 18:32.) with the words in Mark 10:33.; Matthew 20:18., which see. [source]
Dative case of personal interest. The position is amphibolous and the construction makes sense either with “shall be accomplished” (τελεστησεται telesthēsetai) or “that are written” (τα γεγραμμενα ta gegrammena), probably the former. Compare these minute details of the prophecy here (Luke 18:32.) with the words in Mark 10:33.; Matthew 20:18., which see. [source]
See note on Luke 9:22; and the note on Luke 18:32, Luke 18:33 where Jesus plainly foretold this fact. And yet they had forgotten it, for it ran counter to all their ideas and hopes. [source]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
See on Mark 5:5; see on Mark 9:24; see on Luke 18:39. The verb denotes an inarticulate utterance as distinguished from words. When used is connection with articulate speech, it is joined with λέγειν or εἰπεῖν , to say, as Luke 7:28, cried, saying. Compare Luke 7:37; Luke 12:44. The crying corresponds with the Baptist's description of himself as a voice ( φωνή , sound or tone ), Mark 1:3; Luke 3:4; John 1:23. The verb is in the perfect tense, but with the usual classical sense of the present. [source]
One of the most delicate and difficult particles to translate, varying from “and” to “but.” When he, the Spirit of truth, is come Indefinite relative clause (ερχομαι hotan and the second aorist active subjunctive of εκεινος erchomai no futurum exactum), “whenever he comes.” Note πνευμα ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω hodēgēsei humas). Future active of old verb οδηγος hodēgeō (from οδος hodēgos from ηγεομαι hodos way, οδηγησον με εις την αλητειαν σου hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω anaggelei). Future active of τα ερχομενα anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι ta erchomena). Neuter plural articular participle of ο ερχομενος erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
Indefinite relative clause (ερχομαι hotan and the second aorist active subjunctive of εκεινος erchomai no futurum exactum), “whenever he comes.” Note πνευμα ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω hodēgēsei humas). Future active of old verb οδηγος hodēgeō (from οδος hodēgos from ηγεομαι hodos way, οδηγησον με εις την αλητειαν σου hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω anaggelei). Future active of τα ερχομενα anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι ta erchomena). Neuter plural articular participle of ο ερχομενος erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
First aorist active infinitive of υβριζω hubrizō old verb to insult insolently. See Matthew 22:6; Luke 18:32. To stone (λιτοβολησαι lithobolēsai). First aorist active infinitive of λιτοβολεω lithoboleō late verb from λιτοβολος lithobolos (λιτος lithos stone, βαλλω ballō to throw) to pelt with stones, the verb used of the stoning of Stephen (Acts 7:58). See Matthew 21:35. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. “Legal proceedings having failed the only resource left for the Jews was illegal violence” (Rackham). [source]
The Roman inhabited earth Πρωτοστατης Prōtostatēs is an old word in common use from πρωτος prōtos and ιστημι histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις hairesis) see note on Acts 5:17. Ναζωραιοι Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers. [source]
An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and Luke 21:11 This was an offence against Roman law if it could be proven. “Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem” (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). Throughout the world The Roman inhabited earth Πρωτοστατης Prōtostatēs is an old word in common use from πρωτος prōtos and ιστημι histēmi a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About “sect” (αιρεσις hairesis) see note on Acts 5:17. Ναζωραιοι Nazōraioi here only in the plural in the N.T., elsewhere of Jesus (Matthew 2:23; Matthew 26:71; Luke 18:37; John 18:5, John 18:7; John 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 26:9). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers. [source]
An impassioned utterance. See on Luke 18:39; compare John 7:28, John 7:37; Acts 19:28; Acts 23:6. Mostly of an inarticulate cry. “The prophet in awful earnestness, and as with a scream of anguish, cries over Israel” (Morison). [source]
An unfortunate rendering, because of the personal feeling of vindictiveness which attaches to the popular usage. Rev. avenging is little, if any, better. It is rather meting out of justice; doing justice to all parties. See on Luke 18:3; see on Luke 21:22. The word has, however, the sense of requital (see on Romans 12:19; compare 2 Thessalonians 1:8), and carries with it, etymologically, the sense of vindication, as Luke 18:7, Luke 18:8. Bengel remarks that the six results of godly sorrow fall into pairs: clearing and indignation relating to the disgrace of the Church; fear and longing (vehement desire) to the apostle; zeal and avenging to the offender. [source]
Lit., passed by. So Luke 18:37; Mark 6:48. As here, James 1:10; Matthew 5:8; Matthew 24:34, etc. [source]
A strong word, expressing deep emotion. The verb originally represents the sound of a croak or harsh scream; thence, generally, an inarticulate cry; an exclamation of fear or pain. The cry of an animal. So Aristoph. Knights, 1017, of the barking of a dog: 285,287, of two men in a quarrel, trying to bawl each other down: Frogs, 258, of the croaking of frogs. This original sense appears in N.T. usage, as Matthew 14:26; Matthew 15:23; Matthew 27:50; Mark 5:5, etc., and is recognized even where the word is used in connection with articulate speech, by adding to it the participles λέγων, λέγοντες sayingor διδάσκων teachingSee Matthew 8:29; Matthew 15:22; Mark 3:11; John 7:28, etc. In Mark 10:47the inarticulate cry and the articulate utterance are distinguished. At the same time, the word is often used of articulate speech without such additions, as Mark 10:48; Mark 11:9; Mark 15:13, Mark 15:14; Luke 18:39; Acts 7:60; Acts 19:34; Romans 8:15. It falls into more dignified association in lxx, where it is often used of prayer or appeal to God, as 4:3; 6:7; Psalm 21:2,5; 27:1,54:16; and in N.T., where it is applied to solemn, prophetic utterance, as Romans href="/desk/?q=ro+9:27&sr=1">Romans 9:27; John 1:15, and is used of Jesus himself, as John 7:28, John 7:37; John 12:44, and of the Holy Spirit, as here. The Spirit gives the inspiration of which the believer is the organ. In Romans 8:15the statement is inverted. The believer cries under the power of the Spirit. [source]
Lit. sinners taken from the Gentiles, or sprung from. Sinners, in the conventional Jewish sense; born heathen, and as such sinners; not implying that Jews are not sinners. The Jew regarded the Gentile as impure, and styled him a dog (Matthew 15:27). See Romans 2:12; 1 Corinthians 6:1; 1 Corinthians 9:21; Ephesians 2:12; Luke 18:32; Luke 24:7. Possibly Paul here cites the very words by which Peter sought to justify his separation from the Gentile Christians, and takes up these words in order to draw from them an opposite conclusion. This is quite according to Paul's habit. [source]
The Jews regarded all Gentiles as “sinners” in contrast with themselves (cf. Matthew 26:45 “sinners” and Luke 18:32 “Gentiles”). It is not clear whether Galatians 2:15-21 were spoken by Paul to Peter or whether Paul is now simply addressing the Galatians in the light of the controversy with Peter. Burton thinks that he is “mentally addressing Peter, if not quoting from what he said to him.” [source]
“Age.” See this identical expression in Matthew 12:32 for the present time (Galatians 1:4; 1 Timothy 6:17) and the future life (Ephesians 2:7; Luke 20:35). Both combined in Mark 10:30; Luke 18:30. [source]
Comp. Luke href="/desk/?q=lu+18:32&sr=1">Luke 18:32; Acts 14:5. This may have been added because προπαθόντες alone might denote the experience of something good; but it is more probably intended as an expansion and illustration of that word. Paul's sensitiveness to personal indignity appears in the narrative in 1Thessalonians href="/desk/?q=1th+1:5&sr=1">1 Thessalonians 1:5, 1 Thessalonians 1:8; 1 Thessalonians 2:1, 1 Thessalonians 2:5, 1 Thessalonians 2:10, 1 Thessalonians 2:11; 1 Thessalonians 3:3, 1 Thessalonians 3:4, 1 Thessalonians 3:12; 1 Thessalonians 4:1, 1 Thessalonians 4:2, 1 Thessalonians 4:6, 1 Thessalonians 4:11; 1 Thessalonians 5:1, 1 Thessalonians 5:11; 2 Thessalonians 2:16; 2 Thessalonians 3:1, 2 Thessalonians 3:2. [source]
According to the strict Greek idiom, life the now. This idiom and the following, τῆς μελλούσης N.T.oThe phrase ὁ νῦν αἰών thepresent aeon, 1 Timothy 6:17; 2 Timothy 4:10; Titus 2:12. Ὁ αἰών οὗτος this aeon, a few times in the Gospels, often in Paul, nowhere else. We have ὁ αἰών ὁ μέλλων theaeon which is to be, and ὁ αἰών ὁ ἐρχόμενος or ἐπερχόμενος theaeon which is coming on, in the Gospels, once in Paul (Ephesians 2:7), and in Hebrews once, μέλλων αἰών without the article. Ἑν τῷ καιρῷ τούτῳ inthis time, of the present as contrasted with the future life, Mark 10:30; Luke 18:30. Ὁ νυν καιρός thenow time, in the same relation, Romans 8:18. For ζωὴ lifesee on John 1:4. The force of the genitive with ἐπαγγελία promisemay be expressed by for. Godliness involves a promise for this life and for the next; but for this life as it reflects the heavenly life, is shaped and controlled by it, and bears its impress. Godliness has promise for the present life because it has promise for the life which is to come. Only the life which is in Christ Jesus (2 Timothy 1:1) is life indeed, 1 Timothy 6:19. Comp. 1 Peter 3:10; 1 Corinthians 3:21-23. [source]
Const, according to with I commit: which went before is to be taken absolutely, and not with on thee: const. prophecies with on these. On thee means concerning thee. The sense of the whole passage is: “I commit this charge unto thee in accordance with prophetic intimations which I formerly received concerning thee.” Prophecy is ranked among the foremost of the special spiritual endowments enumerated by Paul. See Romans 12:6; 1 Corinthians 12:10; 1 Corinthians 13:2, 1 Corinthians 13:8; 1 Corinthians 14:6, 1 Corinthians 14:22. In 1 Corinthians 12:28; Ephesians 4:11, prophets come next after apostles in the list of those whom God has appointed in the church. In Ephesians 2:20, believers, Jew and Gentile, are built upon the foundation of the apostles and prophets. According to 1 Timothy 4:14, prophecy has previously designated Timothy as the recipient of a special spiritual gift; and the prophecies in our passage are the single expressions or detailed contents of the prophecy mentioned there. Προαγεῖν togo before is not used by Paul. In the Pastorals and Hebrews it appears only as an intransitive verb, and so in the only instance in Luke, Luke 18:39. In Acts always transitive, to bring forth. See Acts 12:6; Acts 16:30; Acts 17:5; Acts 25:26. [source]
Neither βλάσφημος nor διώκτης is used by Paul. Βλάσφημος in Acts 7:11; 2 Peter 2:11; διώκτης N.T.o ὑβριστής in Romans 1:30only; often in lxx. See on blasphemy Mark 7:22, and comp. 1 Corinthians 10:30. Ὑβριστής is one whose insolence and contempt of others break forth in wanton and outrageous acts. Paul was ὑβριστής when he persecuted the church. He was ὑβρισθείς shamefullyentreated at Philippi (1 Thessalonians 2:2). Christ prophesies that the Son of man shall be shamefully entreated ( ὑβρισθήσεται , Luke 18:32). Similar regretful references of Paul to his former career appear in Acts 22:4; Galatians 1:13, Galatians 1:23. Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an imitation. [source]
Compare Luke 18:3; Romans 12:19. [source]
Nominative articular form, but used as vocative On δεσποτης despotēs (correlative of δουλος doulos) see Luke 2:29. Here (alone in the Apocalypse) it is applied to God as in Luke 2:29; Acts 4:24, but to Christ in Judges 1:4; 2 Peter 2:1.The holy and true (ο αγιος και αλητινος ho hagios kai alēthinos). See Revelation 3:7 for these attributes of God.Avenge our blood on them that dwell upon the earth This same idiom in Revelation 19:2 and see it also in Luke 18:7., “a passage which goes far to answer many questions in theodicy” (Swete). We find εκδικεω ekdikeō late compound, used with εκ ek as here in Deuteronomy 18:19; 1 Samuel 24:13, but with απο apo in Luke 18:3. For επι της γης epi tēs gēs (upon the earth) see Revelation 3:10. [source]
This same idiom in Revelation 19:2 and see it also in Luke 18:7., “a passage which goes far to answer many questions in theodicy” (Swete). We find εκδικεω ekdikeō late compound, used with εκ ek as here in Deuteronomy 18:19; 1 Samuel 24:13, but with απο apo in Luke 18:3. For επι της γης epi tēs gēs (upon the earth) see Revelation 3:10. [source]