KJV: And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.
YLT: 'And that servant, who having known his lord's will, and not having prepared, nor having gone according to his will, shall be beaten with many stripes,
Darby: But that bondman who knew his own lord's will, and had not prepared himself nor done his will, shall be beaten with many stripes;
ASV: And that servant, who knew his lord's will, and made not ready, nor did according to his will, shall be beaten with many'stripes ;
| Ἐκεῖνος | That |
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Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| δοῦλος | servant |
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Parse: Noun, Nominative Masculine Singular Root: δοῦλοσ1 Sense: a slave, bondman, man of servile condition. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| γνοὺς | having known |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| κυρίου | master |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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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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| ἑτοιμάσας | having prepared |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἑτοιμάζω Sense: to make ready, prepare. |
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| ἢ | nor |
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Parse: Conjunction Root: ἤ Sense: either, or, than. |
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| ποιήσας | having done |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ποιέω Sense: to make. |
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| πρὸς | according to |
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Parse: Preposition Root: πρός Sense: to the advantage of. |
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| δαρήσεται | will be beaten with |
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Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: δέρω Sense: to flay, skin. |
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| πολλάς | many [blows] |
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Parse: Adjective, Accusative Feminine Plural Root: πολύς Sense: many, much, large. |
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Greek Commentary for Luke 12:47
Articular participle (second aorist active, punctiliar and timeless). The one who knows. So as to μη ετοιμασας η ποιησας mē hetoimasas ē poiēsas (does not make ready or do). [source]
Second future passive of δερω derō to skin, to beat, to flay (see on Matthew 21:35; Mark 12:3, Mark 12:5). The passive voice retains here the accusative πολλας pollas (supply πληγας plēgas present in Luke 10:30). The same explanation applies to ολιγας oligas in Luke 12:48. [source]
Reverse Greek Commentary Search for Luke 12:47
Not here “the unbelieving” though that is a common meaning of απιστος apistos (α a privative and πιστος pistos from πειτω peithō), but the unreliable, the untrustworthy. Here Matthew 24:51 has “with the hypocrites,” the same point. The parallel with Matthew 24:43-51 ends here. Matthew 24:51 adds the saying about the wailing and the gnashing of teeth. Clearly there Luke places the parable of the wise steward in this context while Matthew has it in the great eschatological discourse. Once again we must either think that Jesus repeated the parable or that one of the writers has misplaced it. Luke alone preserves what he gives in Luke 12:47, Luke 12:48. [source]
Literally, gave a blow. Interpreters differ as to whether it was a blow with a rod, or with the hand. The kindred verb ῥαπίζω , from ῥαπίς , a rod, is etymologically related to ῥαβδίζω , from ῥάβδος , a rod, and occurs Matthew 5:39, of smiting on the cheek, and Matthew 26:67, where it is distinguished from κολαφίζω , to strike with the fist. This latter passage, however, leaves the question open, since, if the meaning to smite with a rod can be defended, there is nothing to prevent its being understood there in that sense. The earlier meaning of the word was, undoubtedly, according to its etymology, to smite with a rod. So Herodotus of Xerxes. “It is certain that he commanded those who scourged ( ῥαπι.ζοντας ) the waters (of the Hellespont) to utter, as they lashed them, these barbarian and wicked words” (vii., 35). And again: “The Corinthian captain, Adeimantus, observed, 'Themistocles, at the games they who start too soon are scourged ( ῥαπίζονται )'” (viii., 59). It passes, in classical Greek, from this meaning to that of a light blow with the hand. The grammarian Phrynichus (A. D. 180) condemns the use of the word in the sense of striking with the hand, or slapping, as not according to good Attic usage, and says that the proper expression for a blow on the cheek with the open hand is ἐπὶ κόρρης πατάξαι . This shows that the un-Attic phrase had crept into use. In the Septuagint the word is clearly used in the sense of a blow with the hand. See Isaiah 50:6: “I gave my cheeks to blows ( εἰς ῥαπι.σματα ). Hosea 11:4, “As a man that smiteth ( ῥαπίζων ) upon his cheeks” (A.V. and Rev., that take off the yoke on their jaws ). In 1 Kings 22:24, we read, “Zedekiah - smote Micaiah on the cheek ( ἐπάταξε ἐπὶ τὴν σιαγόνα ).” The word in John 18:23, δέρεις , literally, flayest, hence, do beat or thrash (compare Luke 12:47), seems better to suit the meaning strike with a rod; yet in 2 Corinthians 11:20, that verb is used of smiting in the face ( εἰς πρόσωπον δέρει ), and in 1 Corinthians 9:27, where Paul is using the figure of a boxer, he says, “So fight I ( πυκτεύω , of boxing, or fighting with the fists ), not as one that beateth ( δέρων ) the air.” These examples practically destroy the force of the argument from δέρεις . It is impossible to settle the point conclusively; but, on the whole, it seems as well to retain the rendering of the A.V. and Rev. [source]
The Jewish law was forty stripes save one (2 Corinthians 11:24). The Roman custom depended on the caprice of the judge and was a terrible ordeal. It was the custom to inflict the stripes on the naked body (back) as Livy 2.5 says: “Missique lictores ad sumendum supplicium, nudatos virgis caedunt.” On πληγας plēgas (from πλησσω plēssō to strike a blow) See note on Luke 10:30; and notes on Luke 12:47. The jailor (τωι δεσμοπυλακι tōi desmophulaki). Late word (δεσμοσ πυλαχ desmosαρχιδεσμοπυλαχ phulax keeper of bonds), in the N.T. only here (Acts 16:23, Acts 16:27, Acts 16:36). The lxx has the word ασπαλως τηρειν archidesmophulax (Genesis 39:21-23). Chrysostom calls this jailor Stephanus, he was of Achaia (1 Corinthians 16:15). To keep safely Present active infinitive, to keep on keeping safely, perhaps “as dangerous political prisoners” (Rackham). He had some rank and was not a mere turnkey. [source]
The Acts and the Epistles are silent about these Jewish floggings (Matthew 27:36). See note on Luke 12:47 for omission of plēgas (stripes). Thirty-nine lashes was the rule for fear of a miscount (Deuteronomy 25:1-3). Cf. Josephus (Ant. IV. 8, 1, 21). [source]
Lit., in every will. Will means the thing willed, as Luke 12:47; 1Thessalonians href="/desk/?q=1th+5:18&sr=1">1 Thessalonians 5:18. Hence used sometimes in the plural, as Acts 13:22, shall do all my will ( θελήματα ), i.e., perform all the things willed by me. Ephesians 2:3, desires, strictly willings. So here the sense is, everything willed by God. The connection is apparently with σταθῆτε yemay stand. For a similar construction see John 8:44; Romans 5:2; 1 Corinthians 15:1; 1 Corinthians 16:13. As Meyer observes, this connection gives stand both a modal definition (perfect and fully assured) and a local definition (in all the will). [source]