KJV: And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?
YLT: and shall not God execute the justice to His choice ones, who are crying unto Him day and night -- bearing long in regard to them?
Darby: And shall not God at all avenge his elect, who cry to him day and night, and he bears long as to them?
ASV: And shall not God avenge his elect, that cry to him day and night, and yet he is longsuffering over them?
| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| οὐ | no |
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Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
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| ποιήσῃ | shall execute |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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| ἐκδίκησιν | avenging |
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Parse: Noun, Accusative Feminine Singular Root: ἐκδίκησις Sense: a revenging, vengeance, punishment. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐκλεκτῶν | elect |
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Parse: Adjective, Genitive Masculine Plural Root: ἐκλεκτός Sense: picked out, chosen. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| τῶν | the [ones] |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| βοώντων | crying out |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: βοάω Sense: to raise a cry, of joy pain etc. |
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| αὐτῷ | to Him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἡμέρας | day |
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Parse: Noun, Genitive Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| νυκτός | night |
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Parse: Noun, Genitive Feminine Singular Root: νύξ Sense: night. |
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| μακροθυμεῖ | be deferring |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μακροθυμέω Sense: to be of a long spirit, not to lose heart. |
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| ἐπ’ | in regard to |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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Greek Commentary for Luke 18:7
This present active indicative comes in awkwardly after the aorist subjunctive ποιησηι poiēsēi after ου μη ou mē but this part of the question is positive. Probably και kai here means “and yet” as so often (John 9:30; John 16:32, etc.). God delays taking vengeance on behalf of his people, not through indifference, but through patient forbearance. [source]
The emphasis is on God. In the Greek order, “andGod, shall he not,” etc. [source]
A very difficult passage, and interpretations vary greatly.(1.) The verb μακροθυμέω means to be long-suffering, or to endure patiently. Such is its usual rendering in the New Testament.(2.) Them ( αὐτοῖς ) refers not to the persecutors of God's elect, but to the elect themselves. The Rev. cuts the knot by the most literal of renderings: “and he is long-suffering over ( ἐπι ) them.”(3.) The secondary meaning of restraining or delaying may fairly be deduced from the verb, and explained either (a) of delaying punishment, or (b) of delaying sympathy or help. The Am. Rev. adopts the former, and throws the sentence into the form of a question: “And is he slow to punish on their behalf” ( ἐπ ' αὐτοῖς )? I venture to suggest the following: Καὶ not infrequently has the sense of yet, or and yet. So Euripides' “Thou art Jove-born, and yet ( καὶ ) thy utterance is unjust “(“Helena,” 1147). Aristophanes: “O crown, depart, and joy go with thee: yet ( καὶ ) I part from thee unwillingly” (“Knights,” 1249). So John 9:30: “Ye know not from whence he is, and yet ( καὶ ) he hath opened my eyes.” John 16:32: “Ye shall leave me alone, and yet ( καὶ ) I am not alone,” etc. Render, then, “Shall not God avenge his own elect, which cry unto him day and night; yet he delayeth help on their behalf,” even as the unjust judge delayed to avenge the widow? Surely he will, and that ere long. This rendering, instead of contrasting God with the judge, carries out the parallel. The judge delays through indifference. God delays also, or seems to delay, in order to try his children's faith, or because his purpose is not ripe; but he, too, will do justice to the suppliant. Tynd., Yea, though he defer them.“He hides himself so wondrously,As though there were no God;He is least seen when all the powersOf ill are most abroad.O there is less to try our faith,In our mysterious creed,Than in the godless look of earthIn these our hours of need.It is not so, but so it looks;And we lose courage then;And doubts will come if God hath keptHis promises to men.”Faber. [source]
Reverse Greek Commentary Search for Luke 18:7
More than a simple copula. Rather and yet. See on Luke 18:7. [source]
First aorist active indicative of ποιεω poieō This idiom occurs in Luke 18:7 with εκδικησιν ekdikēsin (this from εκδικεω ekdikeō and that from εκδικος ekdikos without right or law δικη dikē and then exacting law of right out of εκ ek one, exacting vengeance). Him that was oppressed (τωι καταπονουμενωι tōi kataponoumenōi). Present passive articular participle in the dative case of καταπονεο kataponeo to tire down with toil, to treat roughly, common in late Greek, in the N.T. only here and 2 Peter 2:7 (sore distressed). The man was on the point of being overcome. Smiting First aorist active participle of πατασσω patassō in the old Greek the beat of the heart, only in the lxx and N.T. to smite a deadly blow as here like πλησσω plēssō f0). [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]
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]
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]
Some construe my works with both verbs: tried and saw my works: but it is better to supply me after ἐπείρασαν temptedto take works with saw only, and to give καὶ the force of and yet (see on Luke 18:7). “They tempted and yet saw my works;” although they saw my works. The Hebrew is “tried me, proved me, yea saw my works.” [source]
God lives and is true to his word. He quotes Deuteronomy 32:35 (cf. Romans 12:19). For εκδικησις ekdikēsis see Luke 18:7. God is the God of justice. He is patient, but he will punish. And again Deuteronomy 32:36. [source]
From μακρός , long, and θυμός , soul or spirit, but with the sense of strong passion, stronger even than ὀργή , anger, as is maintained by Schmidt (“Synonymik”), who describes θυμός as a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Hence the restraint implied in μακροθυμία is most correctly expressed by long-suffering, which is its usual rendering in the New Testament. It is a patient holding out under trial; a long-protracted restraint of the soul from yielding to passion, especially the passion of anger. In the New Testament the word and its cognates are sometimes rendered by patient or patience, which conceals the distinction from ὑπομονή , uniformly rendered patience, and signifying persistent endurance, whether in action or suffering. As Trench observes, “ ὑπομονή is perseverantia and patientia both in one.” Thus Bishop Ellicott: “The brave patience with which the Christian contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world.” Ὑπομονή. contains an element of manliness. Thus Plato joins it with the adverb ἀνδρικῶς , in a manly way, and contrasts it with ἀνάνδρως , unmanly, cowardly. Μακροθυμία is exercised toward persons; ὑπομονή , toward things. The former is ascribed to God as an attribute (Luke 18:7; 1 Peter 3:20; 2 Peter 3:9, 2 Peter 3:15), the latter never; for the God of patience (Romans 15:5) is the God who imparts patience to his children. “There can be no resistance to God nor burden upon him, the Almighty, from things. Therefore ὑπομονή cannot find place in him” (Trench). Rev. retains A. V., be patient. The thought links itself naturally with that in the preceding verse: the righteous doth not resist. [source]
The second coming of Christ he means, the regular phrase here and in James 5:8 for that idea (Matthew 24:3, Matthew 24:37, Matthew 24:39; 1 Thessalonians 2:19, etc.).The husbandman (γη εργω ho geōrgos). The worker in the ground (εκδεχεται gēεκδεχομαι ergō) as in Matthew 21:33.Waiteth for Present middle indicative of τιμη ekdechomai old verb for eager expectation as in Acts 17:16.Precious (μακροτυμων επ αυτωι timion). Old adjective from μακροτυμεω timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19.Being patient over it Present active participle of εως makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω heōs labēi). Temporal clause of the future with προμον και οπσιμον heōs and the second aorist active subjunctive of υετον lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω hueton Acts 14:17) is absent from the best MSS. The adjective προμος pro(from πρως prōearly) occurs here only in N.T., though old in the form οπσιμον proand οπσε prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
Present middle indicative of τιμη ekdechomai old verb for eager expectation as in Acts 17:16.Precious (μακροτυμων επ αυτωι timion). Old adjective from μακροτυμεω timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19.Being patient over it Present active participle of εως makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω heōs labēi). Temporal clause of the future with προμον και οπσιμον heōs and the second aorist active subjunctive of υετον lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω hueton Acts 14:17) is absent from the best MSS. The adjective προμος pro(from πρως prōearly) occurs here only in N.T., though old in the form οπσιμον proand οπσε prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
Present active participle of εως makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω heōs labēi). Temporal clause of the future with προμον και οπσιμον heōs and the second aorist active subjunctive of υετον lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω hueton Acts 14:17) is absent from the best MSS. The adjective προμος pro(from πρως prōearly) occurs here only in N.T., though old in the form οπσιμον proand οπσε prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
Not strong enough. Better, vengeance, as Rev. Compare Luke 18:7; Romans 12:19. [source]
Present passive participle of πεμπω pempō Δι αυτου Di' autou is “by God,” as Jesus made plain to Pilate; even Pilate received his authority ultimately “from above” (John 18:11).For vengeance on evil-doers (εις εκδικησιν κακοποιων eis ekdikēsin kakopoiōn). Objective genitive with εκδικησιν ekdikēsin for which see Luke 18:7.For praise to them that do well Objective genitive again, αγατοποιος agathopoios a late word (Plutarch, Sirach) from αγατον agathon and ποιεω poieō here only in N.T. Found in a magical papyrus. [source]
Objective genitive with εκδικησιν ekdikēsin for which see Luke 18:7. [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]
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]