Luke 18

Give me justice
The phrase “Give me justice” translates the verb ἐκδικέω (ekdikeō), which carries the idea of enacting justice or carrying out a punishment. The Greek root for “justice” (δικ; dik) appears six times throughout this parable (ἐκδικέω [ekdikeō; “give/bring about justice”] in vv. 3, 5, 7, 8; ἀντίδικος [antidikos; “opponent”] in v. 3; and ἀδικία [adikia; “unjust”] in v. 6) in order to teach how God, the righteous Judge of all the earth, will bring about justice for His people who cry to Him (cf. v. 7). The analogy for that is this woman. Even though the judge to whom she pleads is unjust (cf. vv. 4, 6), he still answers her request for justice when she cries out for him to do what is right in her case.

give her justice
Refer to the discussion on verse 3 above.

lest
The translation of ἵνα μὴ (hina mē) as “lest” captures the construction’s purpose of trying to prevent a negative situation (lit. “in order that not”), as opposed to simply describing another possibility (cf. “otherwise”). In this case, the construction conveys the reason for the judge giving the woman justice. It is not because he cares about justice itself. Rather, he cares about his own wellbeing and wants this woman to stop bothering him.

she wears me out
Several translations render this hypothetical clause with the future tense (e.g., “so that she will not” or “otherwise…she will). However, Luke wrote this with a present tense verb, which emphasizes how the man is thinking of his present comfort.

unjust
“Unjust” translates the Greek term ἀδικίας (adikias). While the term can also be translated as “unrighteous,” it has been rendered as “unjust” in order to better convey the wordplay between the woman’s request to be given “justice” (ἐκδικήσω; ekdikēsō) and the judge being “unjust” (ἀδικίας; adikias). Both words share the Greek root δικ (dik; refer to the discussion on v. 3 above).

bring about justice
The phrase translated “bring about justice” is ποιήσῃ τὴν ἐκδίκησιν (poiēsē tēn ekdikēsin; lit. ‘do the justice’). The word for “justice” exhibits the Greek root δικ (dik), continuing the wordplay on this root throughout the passage (cf. note on v. 3 above).

bring about justice
Refer to the discussion on verse 7 above.

that faith
“That faith” translates the Greek phrase τὴν πίστιν (tēn pistin). While it could also be translated as “the faith,” the flow of the context makes it clear that this faith is the kind of faith that was just illustrated in the parable of verses 2–7. Therefore, this is an example of the anaphoric use of the Greek article, referring back to the faith that cries out for help day and night.

temple
The word for “temple” here is ἱερόν (hieron), which generally refers to the entire temple complex as a whole. This is distinct from the more specific term νάος (naos), which refers to the innermost and most sacred part of the temple where the altar, holy place, and holy of holies were located. The translational distinction between these two words helps readers to rightly picture what is happening in the narrative. “Temple” here in this specific context probably refers to the Court of the Women, which was one of the outermost courts of the temple complex. This is the court in which most common people would be allowed.

These things
“These things” captures the plural use of the demonstrative pronoun (ταῦτα; tauta). As such, it helps readers understand that the Pharisee mentions a list of different things in his prayer.

went down
While some translations simply have “went,” the translation “went down” more closely accounts for the Greek verb καταβαίνω (katabainō). The temple was situated in a geographically elevated position, so to go home from the temple one had to descend. The man had just been “up” with God, so to speak, and having received forgiveness there from Him, could now go back down to his house justified.

never
Some translations have “not” or “not at all,” but “never” is a clearer, simpler translation to account for the strong Greek negation οὐ μὴ (ou mē).

all that is our own
Some translations render this phrase as “all,” “our homes,” or “everything we own.” The basic idea of the Greek phrase τὰ ἴδια (ta idia) could be translated as “our own things” and does not spell out exactly what was left (e.g., a home). The rhetoric keeps it general. In context, the rich young ruler is challenged to sell “all” that he possesses, and because of the contextual connection to Peter’s statement here, the translation is “all that is our own.”

many times more
The Greek term used here is πολλαπλασίονα (pollaplasiona) and refers to a manifold excess of something (see BDAG on παλλαπλασίων). Some translations have rendered it as “many times as much,” a phrase which puts greater emphasis on what the excess is measured against. By contrast, “many times more” places the emphasis on the excess itself.

when He took
“When He took” translates this aorist participle (Παραλαβὼν; Paralabōn) in context. Because the participle modifies the aorist main verb “He said” (εἶπεν; eipen), the participle is translated temporally as occuring before the speaking. The translation “When He took…He said” keeps the timing of each action clear, while also communicating how “He said” remains the main verb.

completed
“Completed” translates the verb τελέω (teleō), the root of which is often translated as “finished” (cf. Luke 2:39, 43; 4:2; 12:50; 13:32), and while several translations render it as “accomplished,” the term “completed” better clarifies how this is the fulfillment of a plan (cf. 22:37) and not merely the accomplishment of an act.

flogged
The verb translated “flogged” here is μαστίγοω (mastigoō), which is used in the New Testament in reference to punishment or discipline by being beaten with a whip (and is rendered with “flog” in this translation everywhere it appears). It is more severe than other Greek words generally used for beating and was usually warranted by a capital offense. Thus, Jesus predicts here that He, though sinless, will be treated like one of the worst of criminals before being killed.

Now it happened
The phrase “Now it happened” translates the formulaic introductory phrase Ἐγένετο δὲ (egeneto de). Though less common than its counterpart, καὶ ἐγένετο (kai egeneto), this phrase functions in a similar fashion when occurring at the outset of a literary unit. Furthermore, this phrase occurs more frequently in the middle of a story, drawing the reader’s attention to a point of emphasis the author makes, or operates as a pause in the flow of the story. In this context, its use at the outset of this narrative introduces a new scene, setting the stage for the events that follow.

reported
Many translations have the word “told,” but the Greek word ἀπαγγέλλω (apangellō) denotes a report or announcement (see BDAG on ἀπαγγέλλω). The word carries the root αγγέλλω (angellō) from which we get “angel” or “messenger,” someone who delivers significant news. By the use of this term, then, readers see that the man who initially heard the noise of a crowd (v. 36) soon hears a far more significant announcement: Jesus is passing by.

is passing by
Since Mark used the present tense (παρέρχεται; parerchetai) when describing Jesus passing by, it is best to take this statement here in Luke as quoted speech of the characters in the story. In context, this translation helps the reader appreciate the significance of the crowd’s report, because Luke provides the very words that the man heard.

were rebuking
The Greek verb ἐπιτιμάω (epitimaō) is consistently translated as “rebuking” (cf. Luke 4:35; 18:15; 23:40). In the immediate context, readers see the disciples wrongfully rebuking those who try to bring their children to Jesus (18:15), and here the same dynamics are at play with the crowd. The blind man is literally crying out to Jesus for mercy, but the crowd is wrongfully telling him to be quiet. In this case, the crowd’s opposition becomes the theater in which the man’s faith continues to shine (cf. vv. 39–42).

so that he would be quiet
Many translations highlight how the crowd told the man to be quiet, but few noticeably capture the Greek purpose clause in English. The structure of the Greek clause (ἵνα; hina + subjunctive verb) denotes the purpose of an action. Its appearance here shows how the people rebuke the man with the conscious intent that the man would be quiet (ἵνα σιγήσῃ; hina sigēsē). Therefore, the translation includes the phrase “so that,” in order to alert readers to the crowd’s wrongful intent.

has saved you
The Greek verb σώζω (sōzō) is best translated with its basic sense of “save” or “rescue.” As with the woman who had the hemorrhage (Luke 8:48; cf. 17:19), the healing of this man’s physical condition serves as an illustration for his saving faith in the Messiah. The man already had faith and knew that Jesus, the “Son of David” (v. 39) and his “Lord” (v. 41), could heal his ailment, but his crying out and his request become examples of faith’s fruit. Similarly, when Jesus decides to “save” or “rescue” him from his blindness, He verbally acknowledges the man’s underlying faith so as to demonstrate the purpose of the healing miracle (v. 43).