Jesus starts a parable about how they should always pray.
Luke 18:2 There was in a city a judge, which feared not God, neither regarded man:
Luke 18:2 In a certain town there was a judge who neither feared God nor cared what people thought.
A judge, a someone, was in some city, not fearing the Divine, and not respecting man.
The word translated as "which" and "who" doesn't start an independent clause but is best translated as "a somebody". It is a word Jesus uses to emphasize the importance or self-importance of someone. The same word describes the city as "some" city. This is translated as "a certain" in the NIV and ignored in the KJV. The verbs "feared" and "regarded/cared" are not active but verbal adjectives, "fearing" and "caring."
We should fear the Divine and care for the human.
There was in a(WW) city a judge, which feared(WF) not (MW) God, (MW) neither(CW) regarded(WF) man:
- WW --Wrong Word -- The word translated as "a" should be something more like "some."
- WF -- Wrong Form - This is not an active verb but a participle, a verbal adjective, "fearing."
- MW - Missing Word -- The word "the/this" before "God" is not shown in the English translation.
- MW - Missing Word -- The word "and" after "God" is not shown in the English translation.
- CW --Confusing Word -- This is not the common word usually translated as "neither."
- WF -- Wrong Form - This is not an active verb but a participle, a verbal adjective, "regarding."
In a certain town there was a judge who neither(CW) feared(WF) (MW) God (MW) nor(CW) cared(WF) what(IW) people(WN) thought(IW).
- CW --Confusing Word -- This is not the common word usually translated as "neither."
- WF -- Wrong Form - This is not an active verb but a participle, a verbal adjective, "fearing."
- MW - Missing Word -- The word "the/this" before "God" is not shown in the English translation.
- MW - Missing Word -- The word "and" after "God" is not shown in the English translation.
- CW --Confusing Word -- This is not the common word usually translated as "nor."
- WF -- Wrong Form - This is not an active verb but a participle, a verbal adjective, "caring."
- IW - Inserted Word-- The "what" doesn't exist in the source.
- WN --Wrong Number- The word "people" is translated as plural but the Greek word is singular.
- IW - Inserted Word-- The "thought" doesn't exist in the source.
There -- This is from the third-person, singular form of the verb.
was -- The verb "is" here is the common form of "to be" in Greek. It means to have a certain characteristic or remain in a certain condition. It also equates terms or assigns characteristics. The word also means "to exist" and where it doesn't connect to characteristics or conditions.
in -- The word translated as "in" means "in," "on," "within," "among" "by" (near), "by" (as an instrument), "during" (time), or "among" with an indirect-object form object. About time, it means "during the time," "in the time," "within," and "in." With the direct object form, it means "into," "on," and "for."
a -- (WW)The Greek word translated as "a " in the singular means "anyone," "someone," "something," and "anything." The same forms are used both for the masculine and feminine, so "anyone" works best for a person. In the plural, it means "everyone," "some," "they," and "those." Jesus often uses it to start a question so it means "who," "what," "which," or even "why." Here it means "some." This word doesn't mean "a."
city -- The Greek word for "city" meant not only a city but a nation, culture, or a society. It worked something like the word "community" today.
judge, - - The word "judges" means "judge" or "interpreter" and it is the noun form of the word meaning "to decide" or "to separate."
which -- The word "which" in the singular means "anyone," "someone," "something," and "anything." The same forms are used both for the masculine and feminine, so "anyone" works best for a person. In the plural, it means "everyone," "some," "they," and "those." Jesus often uses it to start a question so it means "who," "what," "which," or even "why." Jesus often uses the root word as an adjective describing a high-status people as "somebodies."
feared -- (WF) "Feared" is translated from a Greek word that means "to terrify" and "to put to flight," but in the passive, it means to be put to flight and be frightened. When applied to people, it means to "be in awe of" or "dread." It is not a command, as you would think from the KJV. This is not an active verb but a participle, a verbal adjective, "fearing."
not -- The negative used here is the Greek negative of a subjective opinion, commands, verbs of possibility, and requests. It applies to will, feeling, and thought.
missing "the/this" -- (MW) The untranslated word is the Greek definite article," the," which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this," "that," "these," and "those"). See this article for more.
God, -- The word translated as "God" means "God" and "deity." When used by Jesus and in the Septuagint to mean "God, it is introduced with an article, so "the God," "the Divine" or "the divine one." The definite article identifies it as specific. When a definite article does not introduce it, it refers more generally to "divinity," the nature of God.
missing "and" -- (MW) The untranslated word "and" is used as the conjunction "and," but it also is used to add emphasis, "even," "also," and "just."
neither -- (CW) The negative used here is the Greek negative of a subjective opinion, commands, verbs of possibility, and requests. It applies to will, feeling, and thought. This is not the word usually translated as "neither."
regarded --(WF) The word translated as "regarded means "to turn [something] about", "to make one turn," and, as a metaphor, for "putting one to shame." In its middle passive form (used here), it means "to turn [yourself] about", "to be turned around within," "to feel misgivings", "to hesitate", "to give heed", "to respect," and "to reverence." This is not an active verb but a participle, a verbal adjective, "regarding."
man: - The Greek word for "man" means "man," "person" and "humanity" in the singular. In the plural, it means "men," "people," and "peoples."
In -- The word translated as "in" means "in," "on," "within," "among" "by" (near), "by" (as an instrument), "during" (time), or "among" with an indirect-object form object. About time, it means "during the time," "in the time," "within," and "in." With the direct object form, it means "into," "on," and "for."
a -- There is no indefinite article in Greek, but when a noun doesn't have a definite article, the indefinite article can be added in English translation.
certain -- The Greek word translated as "certain " in the singular means "anyone," "someone," "something," and "anything." The same forms are used both for the masculine and feminine, so "anyone" works best for a person. In the plural, it means "everyone," "some," "they," and "those." Jesus often uses it to start a question so it means "who," "what," "which," or even "why." Here it means "some."
city -- The Greek word for "city" meant not only a city but a nation, culture, or a society. It worked something like the word "community" today.
there -- This is from the third-person, singular form of the verb.
was -- The verb "is" here is the common form of "to be" in Greek. It means to have a certain characteristic or remain in a certain condition. It also equates terms or assigns characteristics. The word also means "to exist" and where it doesn't connect to characteristics or conditions.
a -- There is no indefinite article in Greek, but when a noun doesn't have a definite article, the indefinite article can be added in English translation.
judge, - - The word "judges" means "judge" or "interpreter" and it is the noun form of the word meaning "to decide" or "to separate."
who -- The word "who " in the singular means "anyone," "someone," "something," and "anything." The same forms are used both for the masculine and feminine, so "anyone" works best for a person. In the plural, it means "everyone," "some," "they," and "those." Jesus often uses it to start a question so it means "who," "what," "which," or even "why." Jesus often uses the root word as an adjective describing a high-status people as "somebodies."
neither -- (CW) The negative used here is the Greek negative of a subjective opinion, commands, verbs of possibility, and requests. It applies to will, feeling, and thought. This is not the word usually translated as "neither."
feared -- (WF) "Feared" is translated from a Greek word that means "to terrify" and "to put to flight," but in the passive, it means to be put to flight and be frightened. When applied to people, it means to "be in awe of" or "dread." It is not a command, as you would think from the KJV. This is not an active verb but a participle, a verbal adjective, "fearing."
missing "the/this" -- (MW) The untranslated word is the Greek definite article," the," which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this," "that," "these," and "those"). See this article for more.
God, -- The word translated as "God" means "God" and "deity." When used by Jesus and in the Septuagint to mean "God, it is introduced with an article, so "the God," "the Divine" or "the divine one." The definite article identifies it as specific. When a definite article does not introduce it, it refers more generally to "divinity," the nature of God.
missing "and" -- (MW) The untranslated word "and" is used as the conjunction "and," but it also is used to add emphasis, "even," "also," and "just."
nor-- (CW) The negative used here is the Greek negative of a subjective opinion, commands, verbs of possibility, and requests. It applies to will, feeling, and thought. This is not the word usually translated as "nor."
cared --(WF) The word translated as "cared" means "to turn [something] about", "to make one turn," and, as a metaphor, for "putting one to shame." In its middle passive form (used here), it means "to turn [yourself] about", "to be turned around within," "to feel misgivings", "to hesitate", "to give heed", "to respect," and "to reverence." This is not an active verb but a participle, a verbal adjective, "caring."
what -- (IW) This word is not in the Greek source.
people -- (WN) The Greek word for "people" means "man," "person" and "humanity" in the singular. In the plural, it means "men," "people," and "peoples." This word is not plural but singular.
thought. -- (IW) This word is not in the Greek source.
Κριτής [7 verses](noun masc sg nom) "Judge" is krites, which means "judge," "umpire," and "interpreter."
τις [252 verses] ( pron sg masc nom ) Untranslated is tis, which can mean "someone," "something," "any one," "everyone," "they [indefinite]," "many a one," "whoever," "anyone," "anything," "some sort," "some sort of," "each," "any," "the individual," "such," and so on. In a question, it can mean "who," "why," or "what." Plural, "who are" is τίνες ἐόντες. It has specific meanings with certain prepositions, διὰ τί; for what reason? ἐκ τίνος; from what cause? ἐς τί; "to what point?" to "what end? τί ὅτι "why it is that/"
ἦν [614 verses] ( verb 3rd sg imperf ind act) "There was" is eimi, which means "to be," "to exist," "to be the case," of circumstance and events "to happen," and "is possible." With the possessive (genitive) object, it means "is descended from," "is the type of," "belongs to," "is made of," "is a duty of," "is at the mercy of," or " is dependent on." With an indirect (dative) object, it means "have" where the subject and object are reversed. "It is to him" becomes "it is his" or "he has it." With the preposition,"into" (εἰς), the sense is "consist of." When the verb "to be" appears early in the clause before the subject, the sense is more like "it is" or, in the plural, "there are."
ἐν [413 verses](prep) "In" is en, which means, with its usual indirect (dative) object, "in," "on," "at," "by," "among," "within," "surrounded by," "in one's hands," "in one's power," "during," and "with" (in the sense of nearness). With a direct (accusative) object, it means "into," "on," and "for." Referring to time, it means. "in the course of" or "during."
τινι [252 verses] ( pron sg dat ) Untranslated is tis, which can mean "someone," "something," "any one," "everyone," "they [indefinite]," "many a one," "whoever," "anyone," "anything," "some sort," "some sort of," "each," "any," "the individual," "such," and so on. In a question, it can mean "who," "why," or "what." Plural, "who are" is τίνες ἐόντες. It has specific meanings with certain prepositions, διὰ τί; for what reason? ἐκ τίνος; from what cause? ἐς τί; "to what point?" to "what end? τί ὅτι "why it is that."
πόλει [26 verses]( noun sg fem dat ) "City"is polis, which means "city," "citadel," "one's city," "one's country," "community," "state," "state affairs," and "civic duties."
τὸν [821 verses](article sg masc acc) Untranslated is the Greek definite article, hos, ("the"). It usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. When not preceding a a word that can become a noun, takes the meaning of "the one" or, in the plural, "the ones." --
θεὸν [144 verses] ( noun sg masc acc ) "God" is theos, which means "God," "divine," and "Deity."
μὴ [447 verses](conj) "Not" is me , which is the negative used in prohibitions and expressions of doubt meaning "not" and "no." The negative, μή, rejects, is relative, and subjective. It is used with verbs of subjective action: thinking, feeling, seeing, etc. It is used in imperative and subjunctive clauses because both express opinions. With pres. or aor. subjunctive, it is used in a warning or statement of fear, "take care." The combination of ἵνα μή means "lest." The combination of ὅτι μή, means "except." Used before tis with an imperative to express a will or wish for something in independent sentences and, with subjunctives, to express prohibitions. It is used with infinitives that express a purpose. When used with verbs of physical action, its sense is that "not wanting" or "thinking" something, not that it isn't done or thought. With these verbs, the sense is rejecting the action, rather than simply not doing it. With the verb "to be," the sense is "doesn't seem." When a negative precedes the verb, it affects the whole clause. When it precedes other words, its force is limited to those words. Used with an imperative to express a will or wish. Used in negative conditional "when/if/whoever" clauses. With "have," the sense is "lacks" or "wants."
φοβούμενος [19 verses]( part sg pres mp masc nom) "Feared" is phobeo, which means to "put to flight." "terrify," "alarm," "frighten," and in the passive, "be put to flight," "be seized with fear," be frightened," "stand in awe of" (of persons)," "dread (of persons)," and "fear or fear about something."
καὶ [1089 verses](conj/adv) "And" is kai, which is the conjunction joining phrases and clauses, "and," or "also." After words implying sameness, "as" (the same opinion as you). Used in series, joins positive with negative "Not only...but also." Also used to give emphasis, "even," "also," and "just." In a series, it can be translated as "not only...but also." After words implying sameness "as."
ἄνθρωπον [209 verses](noun sg masc acc) "Man" is anthropos, which is "man," and, in plural, "mankind." It also means "humanity" and that which is human and opposed to that which is animal or inanimate. Used as a form of address, it is a bit contemptuous, "sir."
μὴ [447 verses](conj) "Not" is me , which is the negative used in prohibitions and expressions of doubt meaning "not" and "no." The negative, μή, rejects, is relative, and subjective. It is used with verbs of subjective action: thinking, feeling, seeing, etc. It is used in imperative and subjunctive clauses because both express opinions. With pres. or aor. subjunctive, it is used in a warning or statement of fear, "take care." The combination of ἵνα μή means "lest." The combination of ὅτι μή, means "except." Used before tis with an imperative to express a will or wish for something in independent sentences and, with subjunctives, to express prohibitions. It is used with infinitives that express a purpose. When used with verbs of physical action, its sense is that "not wanting" or "thinking" something, not that it isn't done or thought. With these verbs, the sense is rejecting the action, rather than simply not doing it. With the verb "to be," the sense is "doesn't seem." When a negative precedes the verb, it affects the whole clause. When it precedes other words, its force is limited to those words. Used with an imperative to express a will or wish. Used in negative conditional "when/if/whoever" clauses. With "have," the sense is "lacks" or "wants."
ἐντρεπόμενος [4 verses]( part sg pres mp masc nom ) "Regarding" is entrepo, which means "to turn [something] about", "to make one turn," and, as a metaphor, for "putting one to shame." In its passive form (used here), it means "to turn [yourself] about", "to be turned around within," "to feel misgivings", "to hesitate", "to give heed", "to respect," and "to reverence."