What do you think sykophantēsēte/συκοφαντήσητε means in the Greek Luke 3:14?
Luke 3:14
https://biblehub.com/interlinear/luke/3-14.htm
Were asking then him also those being soldiers saying
What shall do also we
And he said to them
No one diaseisēte/διασείσητε
nor sykophantēsēte/συκοφαντήσητε
and be content with the wages of you
What do you think esykophantēsa/ἐσυκοφάντησα means in the Greek Luke 19:8?
Luke 19:8
https://biblehub.com/interlinear/luke/19-8.htm
Having stood then Zacchaeus said to the Kyrion/Κύριον/Lord
Behold the half of me of the possessions Kyrie/Κύριε/Lord
to the poor I give and if of anyone anything esykophantēsa/ἐσυκοφάντησα
I restore [it] tetraploun/τετραπλοῦν/fourfold
4811. sukophanteó
https://biblehub.com/greek/4811.htm
sukophanteó: ....
Original Word: συκοφαντέω
Part of Speech: Verb
Transliteration: sukophanteó
Phonetic Spelling: (soo-kof-an-teh'-o) ....
HELPS Word-studies
4811 sykophantéō (from 4810 /sýkon, "a fig" and 5316 /phaínō, "make known") ....
Word Origin
from sukon and phainó
4810. sukon
https://biblehub.com/greek/4810.htm
sukon: a fig
Original Word: σῦκον, ου, τό
Part of Speech: Noun, Neuter
Transliteration: sukon
Phonetic Spelling: (soo'-kon)
Definition: a fig
5316. phainó
https://biblehub.com/greek/5316.htm
phainó: to bring to light, to cause to appear
Original Word: φαίνω
Part of Speech: Verb
Transliteration: phainó
Phonetic Spelling: (fah'-ee-no)
Definition: to bring to light, to cause to appear
Vincent's Word Studies
https://biblehub.com/commentaries/luke/3-14.htm
Accuse any falsely (συκοφαντήσητε)
The common explanation of this word is based on the derivation from σῦκον, a fig, and φαίνω, to make known ; hence of informing against persons who exported figs from Attica, contrary to the law, or who plundered sacred fig-trees. As informers were tempted to accuse innocent persons by the reward paid for pointing out violators of the law, the verb acquired the meaning to accuse falsely. Such is the old explanation, which is now rejected by scholars, though the real explanation is merely conjectural. The fig-tree was the pride of Attica, ranking with honey and olives as one of the principal products, and there is no authority for the statement that there was a time when figs were scarce, and required legal protection against export. Neither is it proven that there was a sacred kind of fig. Rettig, in an interesting paper in the "Studten und Kritiken" (1838), explains that, as tribute in Attica was paid in kind as well as in money, and as figs represented a great deal of property, there was a temptation to make false returns of the amount of figs to the assessors; and that thus a class of informers arose who detected and reported these false returns, and received a percentage of the fine which was imposed. These were known as fig shewers. Another writer has suggested that the reference is to one who brings figs to light by shaking the tree; and so, metaphorically, to one who makes rich men yield up the fruits of their labor or rascality by false accusation. Whatever explanation we may accept, it is evident that the word had some original connection with figs, and that it came to mean to slander or accuse falsely. From it comes our word sycophant. The sycophants as a class were encouraged at Athens, and their services were rewarded. Socrates is said by Xenophon to have advised Crito to take a sycophant into his pay, in order to thwart another who was annoying him; and this person, says Xenophon, "quickly discovered on the part of Crito's accusers many illegal acts, and many persons who were enemies to those accusers; one of whom he summoned to a public trial, in which it would be settled what he should suffer or pay, and he would not let him off until he ceased to molest Crito and paid a sum of money besides." Demosthenes thus describes one: "He glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin, and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences....It is the bane of our city that it protects and cherishes this poisonous brood, and uses them as informers, so that even the honest man must flatter and court them, in order to be safe from their machinations." The word occurs only here and Luke 19:8, of Zacchaeus, the publican. The American Revisers hold to the A. V., and render neither accuse any one wrongfully, extortion being described by the previous word. Wyc., neither make ye false challenge. In the Sept. it is used in the sense of to oppress or deceive.
Diatessaron, Section IV
http://www.earlychristianwritings.com/te...saron.html
[~23] And the servants of the guard asked him and said,
And we also, what shall we do?
He said unto them,
Do not violence to any man, nor wrong him;
and let your allowances satisfy you.
Diatessaron, Section IV, Aramaic to Arabic to German,
in Tatians Diatessaron aus dem Arabischen [microform] (1926)
https://archive.org/details/MN41439ucmf_3/page/n260
[~23] Und es fragten ihn auch die Soldaten und sprachen :
Und auch wir, was sollen wir tun ?
Er sprach zu ihnen :
Belästigt niemand
und behandelt ihn nicht ungerecht
und begnügt euch mit euren Rationen.
14 wörtlich: servants of the guard
Google translate:
And the soldiers also asked him, saying,
And we too, what should we do?
He said to them:
Nobody bothered [google also kicked out: molested nobody]
and don't treat him unfairly
and content yourself with your rations.
14 literally: servants of the guard
When Luke 3:14 was originally written, in describing the military people, did it use 1 word-- "soldiers"?
or did it use 2 words (as is had by both the Peshitta and the by-A.D. 175 Diatesseron)?
E.g., "servants of the guard," "military servants" "those serving in war," "servant, worshipper, soldier + army, soldiery, band"
Luke 3:14
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) And the military servants asked of him and said, What shall we also do? And he said to them, Molest no man, oppress no man, and let your wages satisfy you.
(Murdock) And those serving in war inquired of him, and said: And what shall we do ? He said to them: Be insolent to no one, and oppress no one, and let your pay satisfy you.
(KJV) And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.
Luke 3:14
https://biblehub.com/interlinear/luke/3-14.htm
Were asking then him also those being soldiers saying
What shall do also we
And he said to them
No one diaseisēte/διασείσητε
nor sykophantēsēte/συκοφαντήσητε
and be content with the wages of you
What do you think esykophantēsa/ἐσυκοφάντησα means in the Greek Luke 19:8?
Luke 19:8
https://biblehub.com/interlinear/luke/19-8.htm
Having stood then Zacchaeus said to the Kyrion/Κύριον/Lord
Behold the half of me of the possessions Kyrie/Κύριε/Lord
to the poor I give and if of anyone anything esykophantēsa/ἐσυκοφάντησα
I restore [it] tetraploun/τετραπλοῦν/fourfold
4811. sukophanteó
https://biblehub.com/greek/4811.htm
sukophanteó: ....
Original Word: συκοφαντέω
Part of Speech: Verb
Transliteration: sukophanteó
Phonetic Spelling: (soo-kof-an-teh'-o) ....
HELPS Word-studies
4811 sykophantéō (from 4810 /sýkon, "a fig" and 5316 /phaínō, "make known") ....
Word Origin
from sukon and phainó
4810. sukon
https://biblehub.com/greek/4810.htm
sukon: a fig
Original Word: σῦκον, ου, τό
Part of Speech: Noun, Neuter
Transliteration: sukon
Phonetic Spelling: (soo'-kon)
Definition: a fig
5316. phainó
https://biblehub.com/greek/5316.htm
phainó: to bring to light, to cause to appear
Original Word: φαίνω
Part of Speech: Verb
Transliteration: phainó
Phonetic Spelling: (fah'-ee-no)
Definition: to bring to light, to cause to appear
Vincent's Word Studies
https://biblehub.com/commentaries/luke/3-14.htm
Accuse any falsely (συκοφαντήσητε)
The common explanation of this word is based on the derivation from σῦκον, a fig, and φαίνω, to make known ; hence of informing against persons who exported figs from Attica, contrary to the law, or who plundered sacred fig-trees. As informers were tempted to accuse innocent persons by the reward paid for pointing out violators of the law, the verb acquired the meaning to accuse falsely. Such is the old explanation, which is now rejected by scholars, though the real explanation is merely conjectural. The fig-tree was the pride of Attica, ranking with honey and olives as one of the principal products, and there is no authority for the statement that there was a time when figs were scarce, and required legal protection against export. Neither is it proven that there was a sacred kind of fig. Rettig, in an interesting paper in the "Studten und Kritiken" (1838), explains that, as tribute in Attica was paid in kind as well as in money, and as figs represented a great deal of property, there was a temptation to make false returns of the amount of figs to the assessors; and that thus a class of informers arose who detected and reported these false returns, and received a percentage of the fine which was imposed. These were known as fig shewers. Another writer has suggested that the reference is to one who brings figs to light by shaking the tree; and so, metaphorically, to one who makes rich men yield up the fruits of their labor or rascality by false accusation. Whatever explanation we may accept, it is evident that the word had some original connection with figs, and that it came to mean to slander or accuse falsely. From it comes our word sycophant. The sycophants as a class were encouraged at Athens, and their services were rewarded. Socrates is said by Xenophon to have advised Crito to take a sycophant into his pay, in order to thwart another who was annoying him; and this person, says Xenophon, "quickly discovered on the part of Crito's accusers many illegal acts, and many persons who were enemies to those accusers; one of whom he summoned to a public trial, in which it would be settled what he should suffer or pay, and he would not let him off until he ceased to molest Crito and paid a sum of money besides." Demosthenes thus describes one: "He glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin, and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences....It is the bane of our city that it protects and cherishes this poisonous brood, and uses them as informers, so that even the honest man must flatter and court them, in order to be safe from their machinations." The word occurs only here and Luke 19:8, of Zacchaeus, the publican. The American Revisers hold to the A. V., and render neither accuse any one wrongfully, extortion being described by the previous word. Wyc., neither make ye false challenge. In the Sept. it is used in the sense of to oppress or deceive.
Diatessaron, Section IV
http://www.earlychristianwritings.com/te...saron.html
[~23] And the servants of the guard asked him and said,
And we also, what shall we do?
He said unto them,
Do not violence to any man, nor wrong him;
and let your allowances satisfy you.
Diatessaron, Section IV, Aramaic to Arabic to German,
in Tatians Diatessaron aus dem Arabischen [microform] (1926)
https://archive.org/details/MN41439ucmf_3/page/n260
[~23] Und es fragten ihn auch die Soldaten und sprachen :
Und auch wir, was sollen wir tun ?
Er sprach zu ihnen :
Belästigt niemand
und behandelt ihn nicht ungerecht
und begnügt euch mit euren Rationen.
14 wörtlich: servants of the guard
Google translate:
And the soldiers also asked him, saying,
And we too, what should we do?
He said to them:
Nobody bothered [google also kicked out: molested nobody]
and don't treat him unfairly
and content yourself with your rations.
14 literally: servants of the guard
When Luke 3:14 was originally written, in describing the military people, did it use 1 word-- "soldiers"?
or did it use 2 words (as is had by both the Peshitta and the by-A.D. 175 Diatesseron)?
E.g., "servants of the guard," "military servants" "those serving in war," "servant, worshipper, soldier + army, soldiery, band"
Luke 3:14
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) And the military servants asked of him and said, What shall we also do? And he said to them, Molest no man, oppress no man, and let your wages satisfy you.
(Murdock) And those serving in war inquired of him, and said: And what shall we do ? He said to them: Be insolent to no one, and oppress no one, and let your pay satisfy you.
(KJV) And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.