{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/luk018.htm","path":"bib/cmt/vws/luk018.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/luk018.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nTo the end that men ought (\u03c0\u03c1\u1f78\u03c2 \u03c4\u1f78 \u03b4\u03b5\u1fd6\u03bd)\nLit., with reference to its being necessary always to pray, etc.\nFaint (\u1f10\u03b3\u03ba\u03b1\u03ba\u03b5\u1fd6\u03bd)\nTo turn coward or lose heart.\nRegarded (\u1f10\u03bd\u03c4\u03c1\u03b5\u03c0\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2)\nSee on Mat 21:37.\nAvenge (\u1f10\u03ba\u03b4\u03b9\u03ba\u03b7\u03c3\u03bf\u03bd)\nThe word is too strong. It means do me justice. See on Rom 12:19.\nLest by her continual coming she weary me (\u1f35\u03bd\u03b1 \u03bc\u1f74 \u03b5\u1f30\u03c2 \u03c4\u03ad\u03bb\u03bf\u03c2 \u1f10\u03c1\u03c7\u03bf\u03bc\u03ad\u03bd\u03b7 \u1f51\u03c0\u03c9\u03c0\u03b9\u03ac\u03b6\u1fc3 \u03bc\u03b5)\n\u0395\u1f30\u03c2 \u03c4\u03ad\u03bb\u03bf\u03c2, lit., unto the end, may mean continually; but weary or wear out for \u1f51\u03c0\u03c9\u03c0\u03b9\u03ac\u03b6\u1fc3 is more than doubtful. That word is from \u1f51\u03c0\u03ce\u03c0\u03b9\u03bf\u03bd, 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, Co1 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 \u03b5\u1f30\u03c2 \u03c4\u03ad\u03bb\u03bf\u03c2, 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 last 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.\nThe unjust judge\nLit., the judge of injustice. See on Luk 16:8.\nAnd shall not God\nThe emphasis is on God. In the Greek order, \"and God, shall he not,\" etc.\nThough he bear long with them\nA very difficult passage, and interpretations vary greatly.\n(1.) The verb \u03bc\u03b1\u03ba\u03c1\u03bf\u03b8\u03c5\u03bc\u03ad\u03c9 means to be long-suffering, or to endure patiently. Such is its usual rendering in the New Testament.\n(2.) Them (\u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2) 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 (\u1f10\u03c0\u03b9) them.\"\n(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.\nThe Am. Rev. adopts the former, and throws the sentence into the form of a question: \"And is he slow to punish on their behalf\" ( \u1f10\u03c0' \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2) ? I venture to suggest the following: \u039a\u03b1\u1f76 not infrequently has the sense of yet, or and yet. So Euripides' \"Thou art Jove-born, and yet (\u03ba\u03b1\u1f76) thy utterance is unjust \"(\"Helena,\" 1147). Aristophanes: \"O crown, depart, and joy go with thee: yet (\u03ba\u03b1\u1f76) I part from thee unwillingly\" (\"Knights,\" 1249). So Joh 9:30 : \"Ye know not from whence he is, and yet (\u03ba\u03b1\u1f76) he hath opened my eyes.\" Joh 16:32 : \"Ye shall leave me alone, and yet (\u03ba\u03b1\u1f76) 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.\n\"He hides himself so wondrously,\nAs though there were no God;\nHe is least seen when all the powers\nOf ill are most abroad.\nO there is less to try our faith,\nIn our mysterious creed,\nThan in the godless look of earth\nIn these our hours of need.\nIt is not so, but so it looks;\nAnd we lose courage then;\nAnd doubts will come if God hath kept\nHis promises to men.\"\nFaber.\nNevertheless\nNotwithstanding God is certain to vindicate, will the Son of man find on earth a persistence in faith answering to the widow's\nDespised (\u1f10\u03be\u03bf\u03c5\u03b8\u03b5\u03bd\u03bf\u1fe6\u03bd\u03c4\u03b1\u03c2)\nLit., made nothing of. Rev., set at nought.\nOthers (\u03c4\u03bf\u1f7a\u03c2 \u03bb\u03bf\u03b9\u03c0\u03bf\u1f7a\u03c2)\nThe expression is stronger. Lit., the rest. They threw all others beside themselves into one class. Rev., correctly, all others.\nThe other (\u1f15\u03c4\u03b5\u03c1\u03bf\u03c2)\nWith an implication of his being a different man. See on Mat 6:24.\nPublican\nSee on Luk 3:12.\nStood (\u03c3\u03c4\u03b1\u03b8\u03b5\u1f76\u03c2)\nLit., having been placed. Took his stand. It implies taking up his position ostentatiously; striking an attitude. But not necessarily in a bad sense. See on Luk 19:8; and compare Act 5:20. Standing was the ordinary posture of the Jews in prayer. Compare Mat 6:5; Mar 11:25.\nPrayed (\u03c0\u03c1\u03bf\u03c3\u03b7\u03cd\u03c7\u03b5\u03c4\u03bf)\nImperfect: began to pray, or proceeded to pray.\nOther men (\u03bf\u1f31 \u03bb\u03bf\u03b9\u03c0\u03bf\u1f76 \u03c4\u1ff6\u03bd \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd)\nLit., the rest of men. See on Luk 18:9. A Jewish saying is quoted that s true Rabbin ought to thank God every day of his life; 1, that he was not created a Gentile; 2, that he was not a plebeian; 3, that he was not born a woman.\nExtortioners\nAs the publicans.\nThis publican\nLit., this (one), the publican. This publican here. \"He lets us see, even in the general enumeration, that he is thinking of the publican, so, afterward, he does not omit directly to mention him\" (Goebel).\nTwice in the week\nThe law required only one fast in the year, that on the great day of Atonement (Lev 16:29; Num 29:7); though public memorial fasts were added, during the Captivity, on the anniversaries of national calamities. The Pharisees fasted every Monday and Thursday during the weeks between the Passover and Pentecost, and again between the Feast of Tabernacles and that of the Dedication of the Temple.\nI give tithes (\u1f00\u03c0\u03bf\u03b4\u03b5\u03ba\u03b1\u03c4\u1ff6)\nSee on Mat 23:23.\nPossess (\u03ba\u03c4\u1ff6\u03bc\u03b1\u03b9)\nWrong. The Israelite did not pay tithes of his possessions, but only of his gains - his annual increase. See Gen 28:22; Deu 14:22. Besides, the verb, in the present tense, does not mean to possess, but to acquire; the meaning possess being confined to the perfect and pluperfect. Rev., get. Compare Mat 10:9 (Rev.); Act 22:28; Luk 21:19 (on which see note); Th1 4:4 (Rev.).\nStanding (\u1f11\u03c3\u03c4\u1f7c\u03c2)\nIn a timid attitude: merely standing not posturing as the Pharisee. See on Luk 18:11.\nAfar off.\nSome explain, from the sanctuary; others, from the Pharisee.\nLift up his eyes\nAs worshippers ordinarily.\nBe merciful (\u1f31\u03bb\u03ac\u03c3\u03b8\u03b7\u03c4\u03b9)\nLit., be propitiated.\nA sinner (\u03c4\u1ff7 \u1f01\u03bc\u03b1\u03c1\u03c4\u03c9\u03bb\u1ff7)\nWith the definite article, \"the sinner.\" \"He thinks about no other man\" (Bengel).\nInfants (\u03c4\u1f70 \u03b2\u03c1\u03ad\u03c6\u03b7)\nSee on Pe1 2:2.\nTouch\nSo Mark. Matthew has lay his hands on them and pray.\nSuffer\nSee on Mat 19:14. Only Mark notes the taking in his arms.\nRuler\nPeculiar to Luke.\nWhy callest thou me good?\nSee on Mat 19:17.\nDo not commit adultery, etc\nCompare the different arrangement of the commandments by the three synoptists.\nYet lackest thou one thing (\u1f14\u03c4\u03b9 \u1f15\u03bd \u03c3\u03bf\u03b9 \u03bb\u03b5\u03af\u03c0\u03b5\u03b9)\nLit., still one thing is lacking to thee. Mark alone adds that Jesus, looking upon him, loved him.\nCome (\u03b4\u03b5\u1fe6\u03c1\u03bf)\nLit., hither.\nHe was very sorrowful\nRev., more correctly renders \u1f10\u03b3\u03b5\u03bd\u03ae\u03b8\u03b7, he became. See on Mar 10:22.\nVery rich.\nThe Greek order forms a climax: \"rich exceedingly\"\nCamel\nSee on Mat 19:24.\nTo go through the eye of a needle (\u03b4\u03b9\u1f70 \u03c4\u03c1\u03ae\u03bc\u03b1\u03c4\u03bf\u03c2 \u03b2\u03b5\u03bb\u03cc\u03bd\u03b7\u03c2 \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u03b5\u1fd6\u03bd)\nRev., more literally, to enter in through a needle's eye. Both Matthew and Mark use another word for needle (\u1fe5\u03b1\u03c6\u03af\u03c2); see on Mar 10:25. Luke alone has \u03b2\u03b5\u03bb\u03cc\u03bd\u03b7, which, besides being an older term, is the peculiar word for the surgical needle. The other word is condemned by the Greek grammarians as barbarous.\nAll (\u03c0\u03ac\u03bd\u03c4\u03b1).\nThe best texts read \u03c4\u1f70 \u1f34\u03b4\u03b9\u03b1, our own. So Rev.\nBy the prophets (\u03b4\u03b9\u03ac)\nLit., through; the preposition expressing secondary agency.\nSaying (\u1fe5\u1fc6\u03bc\u03b1)\nSee on Luk 1:37.\nWere said (\u03bb\u03b5\u03b3\u03cc\u03bc\u03b5\u03bd\u03b1)\nOr, more correctly, which were being said to them at the moment.\nCried (\u1f14\u03ba\u03c1\u03b1\u03b6\u03b5\u03bd)\nA stronger word than \u1f10\u03b2\u03cc\u03b7\u03c3\u03b5\u03bd, cried, in the previous verse, which is merely to cry or shout, while this is to cry clamorously; to scream or shriek. Compare Mat 15:23; Mar 5:5; Act 19:28-34.\nTo be brought unto (\u1f00\u03c7\u03b8\u1fc6\u03bd\u03b1\u03b9 \u03c0\u03c1\u1f78\u03c2)\nUsed by Luke alone in the sense of bringing the sick to Christ. He also uses the compound verb \u03c0\u03c1\u03bf\u03c3\u03ac\u03b3\u03c9, which was a common medical term for bringing the sick to a physician, both in that and in other senses. See Luk 9:41; Act 16:20; Act 27:27.","title":"Vincent's Word Studies: Luke: Luke Chapter 18","type":"page"}