KJV: Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.
YLT: yet because this widow doth give me trouble, I will do her justice, lest, perpetually coming, she may plague me.'
Darby: at any rate because this widow annoys me I will avenge her, that she may not by perpetually coming completely harass me.
ASV: yet because this widow troubleth me, I will avenge her, lest she wear me out by her continual coming.
| διά | because |
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Parse: Preposition Root: διά Sense: through. |
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| γε | yet |
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Parse: Particle Root: γέ Sense: indeed, truly, at least. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| παρέχειν | causes |
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Parse: Verb, Present Infinitive Active Root: παρέχω Sense: to reach forth, offer. |
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| μοι | me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| κόπον | trouble |
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Parse: Noun, Accusative Masculine Singular Root: κόπος Sense: a beating. |
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| χήραν | widow |
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Parse: Noun, Accusative Feminine Singular Root: χήρα Sense: a widow. |
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| ταύτην | this |
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Parse: Demonstrative Pronoun, Accusative Feminine Singular Root: οὗτος Sense: this. |
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| ἐκδικήσω | I will avenge |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: ἐκδικέω Sense: to vindicate one’s right, do one justice. |
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| αὐτήν | her |
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Parse: Personal / Possessive Pronoun, Accusative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| τέλος | end |
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Parse: Noun, Accusative Neuter Singular Root: τέλος Sense: end. |
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| ἐρχομένη | coming |
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Parse: Verb, Present Participle Middle or Passive, Nominative Feminine Singular Root: ἔρχομαι Sense: to come. |
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| ὑπωπιάζῃ | she exhaust |
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Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: ὑποπιάζω Sense: to beat black and blue, to smite so as to cause bruises and livid spots. |
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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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Greek Commentary for Luke 18:5
Delicate intensive particle of deep feeling as here. [source]
Literally, because of the furnishing me trouble as to this widow (accusative of general reference with the articular infinitive). Lest she wear me out (ινα μη υπωπιαζηι με hina mē hupōpiazēi me). Some take it that the judge is actually afraid that the widow may come and assault him, literally beat him under the eye. That idea would be best expressed here by the aorist tense. [source]
Some take it that the judge is actually afraid that the widow may come and assault him, literally beat him under the eye. That idea would be best expressed here by the aorist tense. [source]
Εἰς τέλος , lit., unto the end, may mean continually; but weary or wear out for ὑπωπιάζῃ is more than doubtful. That word is from ὑπώπιον , the part of the face under the eyes, and means to strike under the eye; to give one a black eye. It is used only once again, by Paul, 1 Corinthians 9:27, and in its literal sense: “I buffet my body;” treat it as the boxer does his adversary. The more literal sense of this word, and of εἰς τέλος , in the end, or finally, give a sound and much livelier meaning here. “Lest at last she come and assault me.” So Goebel and Meyer, and so Wyc., “Lest at the las t she, coming, strangle me;” and Tynd., “Lest at the last she come and rail on me. ” The judge fears lest importunity may culminate in personal violence. Perhaps, also, as Goebel suggests, he intentionally exaggerates his fear. [source]
Reverse Greek Commentary Search for Luke 18:5
Μη Mē and the present imperative active. Literally, “Stop furnishing troubles to me.” On this use of κοπους παρεχω kopous parechō see also Matthew 26:10; Mark 14:6; Galatians 6:17 and the singular κοπον kopon Luke 18:5. [source]
Still the aorist active deliberative subjunctive as in Luke 11:5 (the same long and somewhat involved sentence).Trouble me not (μη μοι κοπους παρεχε mē moi kopous pareche). Μη Mē and the present imperative active. Literally, “Stop furnishing troubles to me.” On this use of κοπους παρεχω kopous parechō see also Matthew 26:10; Mark 14:6; Galatians 6:17 and the singular κοπον kopon Luke 18:5.The door is now shut Perfect passive indicative, shut to stay shut. Oriental locks are not easy to unlock. From κλειω kleiō common verb.In bed (εις τεν κοιτην eis ten koitēn). Note use of εις eis in sense of εν en Often a whole family would sleep in the same room.I cannot That is, I am not willing. [source]
Interpretations differ. The rendering of the A.V. and Rev. is of doubtful authority. The passages cited in support of this, Matthew 10:22; Matthew 24:13; Mark 13:13, may all be rendered to the uttermost. Morever, other formulas are used where the meaning to the end is unquestionable. In Revelation 2:26, the only other instance in John's writings where τέλος is used in an adverbial phrase the expression is ἄχρι τέλους , unto the end. Similarly Hebrews 6:11. In Hebrews 3:6, Hebrews 3:14, μέχρι τὲλους , unto the end. The phrase may mean at last, and so is rendered by many here, as Meyer, Lange, Thayer (Lex.). “At last He loved them;” that is, showed them the last proof of His love. This is the most probable rendering in Luke 18:5, on which see note. It may also mean to the uttermost, completely. So Westcott and Godet. But I am inclined, with Meyer, to shrink from the “inappropriate gradation” which is thus implied, as though Jesus' love now reached a higher degree than before ( ἀγαπήσας ). Hence I prefer the rendering at last, or finally He loved them, taking ἠγάπησεν , loved, in the sense of the manifestation of His love. This sense frequently attaches to the verb. See, for instance, 1 John 4:10(“love viewed in its historic manifestation” Westcott), and compare John 3:16; Ephesians 2:4; Ephesians 5:2, Ephesians 5:25; 2 Thessalonians 2:16; Revelation 3:9. [source]
Independent participle again of late verb εκδικεω ekdikeō from εκδικος ekdikos exacting justice (Romans 13:4). See already Luke 18:5; 2 Corinthians 10:6. [source]
A feeble translation, and missing the metaphor. The word means to strike under the eye; to give one a black eye. It occurs elsewhere in the New Testament but once, Luke 18:5(see note). Rev., I buffet. The blow of the trained boxer was the more formidable from the use of the cestus, consisting of ox-hide bands covered with knots and nails, and loaded with lead and iron. So Entellus throws his boxing-gloves into the ring, formed of seven bulls' hides with lead and iron sewed into them (Virgil, “Aeneid,” v., 405). They were sometimes called γυιοτόροι limb-breakersA most interesting account is given by Rodolfo Lanziani, “Ancient Rome in the Light of Recent Discoveries,” of the exhuming at the foundation of the Temple of the Sun, erected by Aurelian, of a sitting bronze statue of a boxer. The accompanying photograph shows the construction of the fur-lined boxing-gloves secured by thongs wound round the forearm half-way to the elbow. The gloves cover the thumb and the hand to the first finger-joints. The writer says; “The nose is swollen from the effects of the last blow received; the ears resemble a flat and shapeless piece of leather; the neck, the shoulders, the breast, are seamed with scars … . The details of the fur-lined boxing-gloves are also interesting, and one wonders how any human being, no matter how strong and powerful, could stand the blows from such weapons as these gloves, made of four or five thicknesses of leather, and fortified with brass knuckles.” [source]
In Aristophanes, Aristotle, Plutarch, from υπωπιον hupōpion and that from υπο hupo and οπς ops (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and Luke 18:5 which see. Paul does not, like the Gnostics, consider his σαρχ sarx or his σωμα sōma sinful and evil. But “it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured” (Robertson and Plummer). The boxers often used boxing gloves (χεστυς cestus of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2 Corinthians 12:7; Romans 8:13; Colossians 2:23; Colossians 3:5). [source]
In the old notion of απολογια apologia (self-vindication, self-defence) as in 1 Peter 3:15. Indignation (αγανακτησιν aganaktēsin). Old word, only here in N.T. From αγανακτεο aganakteo (Mark 10:14, etc.). Avenging Late word from εκδικεω ekdikeō to avenge, to do justice (Luke 18:5; Luke 21:22), vindication from wrong as in Luke 18:7, to secure punishment (1 Peter 2:14). Pure (αγνους hagnous). Kin to αγιος hagios (αζω hazō to reverence), immaculate. [source]
Late word from εκδικεω ekdikeō to avenge, to do justice (Luke 18:5; Luke 21:22), vindication from wrong as in Luke 18:7, to secure punishment (1 Peter 2:14). Pure (αγνους hagnous). Kin to αγιος hagios (αζω hazō to reverence), immaculate. [source]
Diligence, from σπευδω speudō to hasten. Cf. Romans 12:11. Yea (αλλα alla). Not adversative use of αλλα alla but copulative as is common (half dozen examples here). Clearing of yourselves In the old notion of απολογια apologia (self-vindication, self-defence) as in 1 Peter 3:15. Indignation (αγανακτησιν aganaktēsin). Old word, only here in N.T. From αγανακτεο aganakteo (Mark 10:14, etc.). Avenging Late word from εκδικεω ekdikeō to avenge, to do justice (Luke 18:5; Luke 21:22), vindication from wrong as in Luke 18:7, to secure punishment (1 Peter 2:14). Pure (αγνους hagnous). Kin to αγιος hagios (αζω hazō to reverence), immaculate. [source]
This is not the meaning of the phrase in N.T. It is to the end: see Matthew 10:22; Matthew 24:13; Luke 18:5; John 13:1. The wrath of God had not come upon them to the uttermost. The meaning is that the divine wrath had reached the point where it passed into judgment. [source]
Rend. as God (did ) from his own. Ἰδίων ownsignifies more than mere possession. Rather, works peculiarly his own, thus hinting at the perfect nature of the original works of creation as corresponding with God's nature and bearing his impress. The blessing of the Sabbath-rest is thus put as a cessation from labors. The basis of the conception is Jewish, the rest of the Sabbath being conceived as mere abstinence from labor, and not according to Christ's conception of the Sabbath, as a season of refreshment and beneficent activity, Mark 2:27; John 5:17. Our writer's conception is not the rabbinical conception of cessation of work, but rather of the cessation of the weariness and pain which accompany human labor. Comp. Revelation 14:13; Revelation 21:4; Luke 11:7; Luke 18:5; Galatians 6:17. [source]