The Fallible Study Bible

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Luke12:35–48

Readiness at Any Hour

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Luke 12:35–48 — Readiness at Any Hour. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

35

Be dressed for service and keep your lamps burning.

Berean Standard Bible · CC0

Greek — tap a word ↓

Estōsan hymōn hai osphyes periezōsmenai kai hoi lychnoi kaiomenoi

Word by word9 · parsed
ἜστωσανEstōsanBeG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Imperative Active3rd Person Plural
eimi: to be (present imperative 3rd pl.) A third person imperative: Jesus legislates a state of affairs, not a single act. The present stem asks that the state be continuous.
ὑμῶνhymōndressed for serviceG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
αἱhai. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Plural
ὀσφύεςosphyes. . .G3751
√ ὀσφῦς — the loin (externally), iNounNominative Feminine Plural
osphys: loin A rare word in the New Testament (8 verses by the Verifier's count, shared with Ephesians 6:14). The loins are where the long robe was gathered and bound; Ellicott, Barnes and Poole trace the image through 1 Kings 18:46, 2 Kings 4:29 and Exodus 12:11, where Israel ate the Passover with loins girded.
περιεζωσμέναιperiezōsmenai. . .G4024
√ περιζώννυμι — to gird all around, iVerbPerfect Participle Middle or PassiveNominative Feminine Plural
perizōnnymi: to gird all around The verb occurs in only 6 verses. Two of them are in this very unit: here of the servants (perfect passive, “having been girded”) and in v. 37 of the master (future middle, “he will gird himself”). The same verb clothes the Son of Man in Revelation 1:13 and the believer's armor in Ephesians 6:14: the readiness asked of the servant is the posture the Lord himself takes.
καὶkaiand {keep}G2532
√ καί — and, also, even, so then, too, etcConjunction
οἱhoi[your]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
λύχνοιlychnoilampsG3088
√ λύχνος — a portable lamp or other illuminator (literally or figuratively)NounNominative Masculine Plural
lychnos: portable lamp A hand lamp, not a fixed torch. Ellicott and Cambridge see here the germ of the parable of the Ten Virgins (Matthew 25:1 to 13), though that parable uses a different word (lampas).
καιόμενοιkaiomenoiburningG2545
√ καίω — to set on fire, iVerbPresent Participle Middle or PassiveNominative Masculine Plural
kaiō: to set on fire, burn Present participle: a lamp that is burning now and keeps burning, which in a night house means oil kept supplied. Gill reads the lamps as Scripture or a bright profession; the text itself names only the posture of being awake with a light.
36

Then you will be like servants waiting for their master to return from the wedding banquet, so that when he comes and knocks, they can open the door for him at once.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai hymeis homoioi anthrōpois prosdechomenois heautōn ton kyrion pote analysē ek tōn gamōn hina elthontos kai krousantos anoixōsin autō eutheōs

Word by word20 · parsed
καὶkaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
ὑμεῖςhymeisyouG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Plural
ὅμοιοιhomoioi[ will be ] likeG3664
√ ὅμοιος — similar (in appearance or character)AdjectiveNominative Masculine Plural
ἀνθρώποιςanthrōpois[servants]G444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounDative Masculine Plural
anthrōpos: human being Generic “men.” The parable starts with ordinary householders' servants and only names them slaves when the blessing arrives in v. 37.
προσδεχομένοιςprosdechomenoiswaiting forG4327
√ προσδέχομαι — to admit (to intercourse, hospitality, credence, or (figuratively) endurance)VerbPresent Participle Middle or PassiveDative Masculine Plural
prosdechomai: to wait for, welcome Present participle: ongoing expectation. Luke uses this verb for Simeon “waiting for the consolation of Israel” (2:25) and Joseph of Arimathea “waiting for the kingdom of God” (23:51): it is the posture of the faithful remnant who look for God's visitation.
ἑαυτῶνheautōntheirG1438
√ ἑαυτοῦ — him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etcReflexive PronounGenitive Masculine 3rd Person Plural
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
κύριονkyrionmasterG2962
√ κύριος — supreme in authority, iNounAccusative Masculine Singular
kyrios: lord, master The word that runs through the whole unit (vv. 36, 37, 42, 43, 45, 46, 47) and that Peter uses to address Jesus in v. 41. The parable's “lord” and the speaker's title are the same word, which is exactly what makes Peter ask his question.
πότεpoteG4219
√ πότε — interrogative adverb, at what timeConjunction
ἀναλύσῃanalysēto returnG360
√ ἀναλύω — to break up, iVerbAorist Subjunctive Active3rd Person Singular
analyō: to break up, depart The Verifier counts this verb in only 2 verses, here and Philippians 1:23, where Paul desires “to depart and be with Christ.” Here the one who departs is the Lord returning to his servants; there it is the servant departing to his Lord. The movement is mirrored.
ἐκekfromG1537
√ ἐκ — literal or figurativePreposition
τῶνtōntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
γάμωνgamōnwedding banquetG1062
√ γάμος — nuptialsNounGenitive Masculine Plural
gamos: wedding, nuptials Benson denies any “particular mystery” in the wedding; Gill and Poole see the Bridegroom of the church. The text supports at least this: the master's absence is festive, not hostile, and his return comes late because the celebration was long.
ἵναhinaso thatG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
ἐλθόντοςelthontoswhen he comesG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Participle ActiveGenitive Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
κρούσαντοςkrousantosknocksG2925
√ κρούω — to rapVerbAorist Participle ActiveGenitive Masculine Singular
krouō: to knock The same verb Jesus uses of the one who prays (Luke 11:9 to 10). In Revelation 3:20 the risen Lord knocks and promises to sup with whoever opens; Ellicott, on v. 37, cites that verse for its supper imagery. Here too the Lord is the one knocking.
ἀνοίξωσινanoixōsinthey can open [the door]G455
√ ἀνοίγω — to open up (literally or figuratively, in various applications)VerbAorist Subjunctive Active3rd Person Plural
anoigō: to open Aorist subjunctive in a purpose clause: the whole point of waiting is the instant of opening.
αὐτῷautōfor himG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
εὐθέωςeutheōsat onceG2112
√ εὐθέως — directly, iAdverb
eutheōs: at once The test of the watch: not merely to be in the house, but to be able to open without delay.
37

Blessed are those servants whom the master finds on watch when he returns. Truly I tell you, he will dress himself to serve and will have them recline at the table, and he himself will come and wait on them.

Berean Standard Bible · CC0

Greek — tap a word ↓

makarioi ekeinoi hoi douloi hous ho kyrios heurēsei grēgorountas elthōn amēn legō hymin hoti perizōsetai kai autous anaklinei kai parelthōn diakonēsei autois

Word by word22 · parsed
μακάριοιmakarioiBlessed [are]G3107
√ μακάριος — supremely blestAdjectiveNominative Masculine Plural
makarios: blessed, supremely happy The first of three beatitudes in the unit (vv. 37, 38, 43). It pronounces a verdict on a state, the same word that opens Luke's Beatitudes (6:20 to 22). Pulpit observes that on Jesus' lips it is “ever a very lofty” title.
ἐκεῖνοιekeinoithoseG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounNominative Masculine Plural
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
δοῦλοιdouloiservantsG1401
√ δοῦλος — a slave (literal or figurative, involuntary or voluntaryNounNominative Masculine Plural
doulos: slave Now the word is explicit. That those called slaves are seated while the lord serves is the reversal on which the verse turns.
οὓςhouswhomG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Masculine Plural
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
κύριοςkyriosmasterG2962
√ κύριος — supreme in authority, iNounNominative Masculine Singular
εὑρήσειheurēseifindsG2147
√ εὑρίσκω — to find (literally or figuratively)VerbFuture Indicative Active3rd Person Singular
γρηγοροῦνταςgrēgorountason watchG1127
√ γρηγορεύω — to keep awake, iVerbPresent Participle ActiveAccusative Masculine Plural
grēgoreō: to keep awake, watch A watchword of Jesus' end-time teaching (22 verses by the Verifier's count; shared with Matthew 24:43). Present participle: the master finds them in the act of staying awake, not having woken just in time.
ἐλθὼνelthōnwhen he returnsG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Participle ActiveNominative Masculine Singular
ἀμὴνamēnTrulyG281
√ ἀμήν — properly, firm, iHebrew Word
amēn: truly (Hebrew loanword) The Hebrew ’āmēn carried into Greek and placed before the saying, a usage peculiar to Jesus. Maclaren calls it the “emphatic finger” that underlines what is coming; v. 44 renders the same solemnity with the Greek ἀληθῶς.
λέγωlegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
περιζώσεταιperizōsetaihe will dress himself to serveG4024
√ περιζώννυμι — to gird all around, iVerbFuture Indicative Middle3rd Person Singular
perizōnnymi: to gird around (future middle) The middle voice is reflexive: he girds himself. The verb that in v. 35 described the servants' readiness now describes the master's self-humbling. Luke 17:8 uses the same verb for the slave who must gird himself to serve his master; here the order is inverted. Ellicott, Barnes and Cambridge all hear John 13:4 to 5 behind it, where Jesus girds himself with a towel.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοὺςautous. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
ἀνακλινεῖanaklineiwill have them recline at the tableG347
√ ἀνακλίνω — to lean backVerbFuture Indicative Active3rd Person Singular
anaklinō: to make recline Causative active: he makes them lie down at table, the posture of honored guests. Luke uses the same verb of the many who “will recline” in the kingdom of God (13:29).
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
παρελθὼνparelthōnhe [himself] will comeG3928
√ παρέρχομαι — to come near or aside, iVerbAorist Participle ActiveNominative Masculine Singular
parerchomai: to come near, pass by Here the movement of a waiter going from couch to couch (Ellicott).
διακονήσειdiakonēsei[and] wait onG1247
√ διακονέω — to be an attendant, iVerbFuture Indicative Active3rd Person Singular
diakoneō: to serve, attend at table 32 verses (Verifier, shared with Luke 17:8). At the Supper Jesus asks “who is greater, the one who reclines or the one who serves?” and answers “I am among you as the one who serves” (Luke 22:27). This verse projects that same order into the age to come.
αὐτοῖςautoisthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
38

Even if he comes in the second or third watch of the night and finds them alert, those servants will be blessed.

Berean Standard Bible · CC0

Greek — tap a word ↓

kan elthē en tē deutera kan en tē tritē phylakē kai heurē houtōs ekeinoi eisin makarioi

Word by word16 · parsed
κἂνkanEven ifG2579
√ κἄν — and (or even) ifConjunction
kan: and if, even if Concessive: even at the hour when watching is hardest.
ἔλθῃelthēhe comesG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Subjunctive Active3rd Person Singular
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
δευτέρᾳdeuterasecondG1208
√ δεύτερος — (ordinal) second (in time, place, or rankAdjectiveDative Feminine Singular
deuteros: second On either reckoning the second and third watches are the middle of the night, from roughly nine to three (Gill, Benson).
κἂνkanorG2579
√ κἄν — and (or even) ifConjunction
ἐνenG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
τρίτῃtritēthirdG5154
√ τρίτος — thirdAdjectiveDative Feminine Singular
φυλακῇphylakēwatch of the nightG5438
√ φυλακή — a guarding or (concretely, guard), the act, the personNounDative Feminine Singular
phylakē: a guarding, a watch The noun shares its root sense with the waking servants: a watch is a stretch of time that someone must stand guard through. Cambridge cites Judges 7:19 and Lamentations 2:19 for the three-watch scheme; Mark 13:35 names four.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εὕρῃheurēfinds [them]G2147
√ εὑρίσκω — to find (literally or figuratively)VerbAorist Subjunctive Active3rd Person Singular
οὕτωςhoutōsalertG3779
√ οὕτω — in this way (referring to what precedes or follows)Adverb
houtōs: thus, in this way Points back to the girded loins and burning lamps of v. 35.
ἐκεῖνοιekeinoithose [servants]G1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounNominative Masculine Plural
εἰσινeisinwill beG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Plural
μακάριοίmakarioiblessedG3107
√ μακάριος — supremely blestAdjectiveNominative Masculine Plural
makarios: blessed The second beatitude, set at the end of the sentence for emphasis. The delay does not cancel the blessing; it is exactly what the blessing rewards (Pulpit).
39

But understand this: If the homeowner had known at what hour the thief was coming, he would not have let his house be broken into.

Berean Standard Bible · CC0

Greek — tap a word ↓

de ginōskete Touto hoti ei ho oikodespotēs ēdei poia hōra ho kleptēs erchetai ouk an aphēken autou ton oikon diorychthēnai

Word by word20 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
γινώσκετεginōsketeunderstandG1097
√ γινώσκω — to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)VerbPresent Imperative Active2nd Person Plural
ginōskō: to know Whether command or statement, the sense is the same: this much is common knowledge, and should govern behavior.
ΤοῦτοToutothisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Singular
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
εἰeiIfG1487
√ εἰ — if, whether, that, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
οἰκοδεσπότηςoikodespotēshomeownerG3617
√ οἰκοδεσπότης — the head of a familyNounNominative Masculine Singular
oikodespotēs: house-master The owner of the house, not a servant. The figure has shifted: in vv. 35 to 38 the disciples are servants awaiting their lord; here they are the householder guarding against an intruder.
ᾔδειēdeihad knownG1492
√ εἴδω — used only in certain past tenses, the others being borrowed from the equivalent G3700 (ὀπτάνομαι) and G3708 (ὁράω)VerbPluperfect Indicative Active3rd Person Singular
eidō: to know (pluperfect) A contrary-to-fact condition: “if he had known” (but he did not). The uncertainty of the hour is the premise, not a defect in the argument.
ποίᾳpoiaat whatG4169
√ ποῖος — individualizing interrogative (of character) what sort of, or (of number) which oneInterrogative / Indefinite PronounDative Feminine Singular
ὥρᾳhōrahourG5610
√ ὥρα — an "hour" (literally or figuratively)NounDative Feminine Singular
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
κλέπτηςkleptēsthiefG2812
√ κλέπτης — a stealer (literally or figuratively)NounNominative Masculine Singular
kleptēs: thief The startling comparison is of the arrival, not the character, of the one who comes: sudden, unannounced, at night. Paul (1 Thessalonians 5:2), Peter (2 Peter 3:10) and Revelation (3:3; 16:15) all reuse the image, as Pulpit notes.
ἔρχεταιerchetaiwas comingG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Indicative Middle or Passive3rd Person Singular
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἂνanvvvG302
√ ἄν — (what-, where-, wither-, who-)soeverParticle
ἀφῆκενaphēkenhe would not have letG863
√ ἀφίημι — an intensive form of , to go)VerbAorist Indicative Active3rd Person Singular
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
οἶκονoikonhouseG3624
√ οἶκος — a dwelling (more or less extensive, literal or figurative)NounAccusative Masculine Singular
διορυχθῆναιdiorychthēnaibe broken intoG1358
√ διορύσσω — to penetrate burglariouslyVerbAorist Infinitive Passive
dioryssō: to dig through Rare (4 verses by the Verifier's count): it appears with “thief” in Matthew 6:19 to 20, where thieves dig through to steal earthly treasure. Only a few verses earlier Luke records “where no thief approaches” (12:33): the unprepared heart and the hoarded treasure are both houses a thief can dig into.
40

You also must be ready, because the Son of Man will come at an hour you do not expect.”

Berean Standard Bible · CC0

Greek — tap a word ↓

hymeis kai ginesthe hetoimoi hoti ho Huios tou anthrōpou erchetai hē hōra ou dokeite

Word by word14 · parsed
ὑμεῖςhymeisYouG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Plural
καὶkaialsoG2532
√ καί — and, also, even, so then, too, etcConjunction
γίνεσθεginesthemust beG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbPresent Imperative Middle or Passive2nd Person Plural
ginomai: to become Present imperative: readiness is not a box once ticked but a condition continually entered. Gill: “Not habitually, but actually.”
ἕτοιμοιhetoimoireadyG2092
√ ἕτοιμος — adjusted, iAdjectiveNominative Masculine Plural
hetoimos: prepared, ready The adjective of a meal set out (Luke 14:17) or a person equipped. Its verb ἑτοιμάζω returns in v. 47 for the servant who did not get ready: this verse states the duty and v. 47 judges its neglect.
ὅτιhotibecauseG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΥἱὸςHuiosSonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
huios: son “The Son of Man” is Jesus' favored self-designation, drawn from Daniel 7:13 (one like a son of man coming with the clouds). Here, for the first time in the unit, the parable's “lord” is openly identified with the speaker.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἀνθρώπουanthrōpouof ManG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Singular
ἔρχεταιerchetaiwill comeG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Indicative Middle or Passive3rd Person Singular
erchomai: to come The keyword of the unit, used of the lord's arrival in vv. 36, 37, 38, 39, 40, 43, 45. The hour is unknown; the coming is not in doubt.
ᾗhēat anG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Feminine Singular
ὥρᾳhōrahourG5610
√ ὥρα — an "hour" (literally or figuratively)NounDative Feminine Singular
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
δοκεῖτεdokeiteyou do not expectG1380
√ δοκέω — compare the base of G1166 (δεικνύω)) of the same meaningVerbPresent Indicative Active2nd Person Plural
dokeō: to think, suppose Not “an hour you do not know” but “an hour you do not suppose,” an hour your own reasoning had ruled out.
41

“Lord,” said Peter, “are You addressing this parable to us, or to everyone else as well?”

Berean Standard Bible · CC0

Greek — tap a word ↓

Kyrie de ho Eipen Petros legeis tautēn tēn parabolēn pros hēmas ē pros pantas kai

Word by word15 · parsed
ΚύριεKyrieLordG2962
√ κύριος — supreme in authority, iNounVocative Masculine Singular
kyrios: lord (vocative) Peter's address uses the word the parable has used for the master six times. Whether he grasped the identification or simply spoke politely, the title frames the next answer, which begins “And the Lord said.”
δὲdeG1161
√ δέ — but, and, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΕἶπενEipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ΠέτροςPetrosPeterG4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounNominative Masculine Singular
λέγειςlegeisare You addressingG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active2nd Person Singular
ταύτηνtautēnthisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Feminine Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
παραβολὴνparabolēnparableG3850
√ παραβολή — a similitude ("parable"), iNounAccusative Feminine Singular
parabolē: a comparison, parable A word Luke uses for brief similitudes as well as full stories.
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
ἡμᾶςhēmasusG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Plural
hēmeis: we (accusative) The apostles. Peter's question presumes a difference between the Twelve and the wider following; Jesus' reply neither denies nor flattens it.
ἢēorG2228
√ ἤ — disjunctive, orConjunction
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
πάνταςpantaseveryone elseG3956
√ πᾶς — all, any, every, the wholeAdjectiveAccusative Masculine Plural
pas: all Jesus never answers “us” or “all” directly; he answers with another question (v. 42).
καὶkaias wellG2532
√ καί — and, also, even, so then, too, etcConjunction
42

And the Lord answered, “Who then is the faithful and wise manager, whom the master puts in charge of his servants to give them their portion at the proper time?

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Greek — tap a word ↓

Kai ho Kyrios eipen Tis ara estin ho pistos ho phronimos oikonomos hon ho kyrios katastēsei therapeias epi autou tēs tou didonai to sitometrion en kairō

Word by word26 · parsed
ΚαὶKaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΚύριοςKyriosLordG2962
√ κύριος — supreme in authority, iNounNominative Masculine Singular
kyrios: Lord Luke's narrator calls Jesus “the Lord” right after Peter's “Lord” and inside a parable about a “lord”: three uses that converge on one person.
εἶπενeipenansweredG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ΤίςTisWhoG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Masculine Singular
ἄραarathenG686
√ ἄρα — a particle denoting an inference more or less decisive (as follows)Conjunction
ἐστὶνestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
πιστὸςpistosfaithfulG4103
√ πιστός — objectively, trustworthyAdjectiveNominative Masculine Singular
pistos: faithful, trustworthy The quality a master needs in someone left in charge. Its antonym ἀπίστων (v. 46) closes the contrast: the steward who is not pistos ends with the apistoi. Paul's “it is required of stewards that they be found faithful” (1 Corinthians 4:2) applies the same pair of words; Ellicott and Cambridge both see Luke's influence.
ὁho[and]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
φρόνιμοςphronimoswiseG5429
√ φρόνιμος — thoughtful, iAdjectiveNominative Masculine Singular
phronimos: prudent, thoughtful Practical sense: knowing how and when to act. JFB: “Fidelity is the first requisite in a servant, wisdom... the next.”
οἰκονόμοςoikonomosmanagerG3623
√ οἰκονόμος — a house-distributor (iNounNominative Masculine Singular
oikonomos: house-manager, steward The steward is still a slave (v. 43 calls him doulos), but a slave set over the other slaves. Paul calls himself and Apollos “stewards of the mysteries of God” (1 Corinthians 4:1). Jesus answers Peter by shifting from “servants” (vv. 37 to 38) to “steward,” implicitly conceding that some in the household carry greater charge.
ὃνhonwhomG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Masculine Singular
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
κύριοςkyriosmasterG2962
√ κύριος — supreme in authority, iNounNominative Masculine Singular
καταστήσειkatastēseiputsG2525
√ καθίστημι — to place down (permanently), iVerbFuture Indicative Active3rd Person Singular
kathistēmi: to set down, appoint Future: “will appoint.” The same verb recurs in v. 44 for the promotion: he who is set over the household now is set over all the possessions then.
θεραπείαςtherapeiasin chargeG2322
√ θεραπεία — attendance (specially, medical, iNounGenitive Feminine Singular
therapeia: attendance, household of servants Rare (3 verses by the Verifier's count). The other two uses mean healing (Luke 9:11; Revelation 22:2). Here it means the household staff the steward cares for. The overlap is lexical, not a theological claim.
ἐπὶepiofG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τῆςtēs[servants]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
διδόναιdidonaito give [them]G1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbPresent Infinitive Active
τὸto[their]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
σιτομέτριονsitometrionportionG4620
√ σιτόμετρον — a grain-measure, iNounAccusative Neuter Singular
sitometrion: grain-measure, ration Gill notes the word is used only here and that the LXX of Genesis 47:12 uses the related verb when Joseph measured out grain to his family. Joseph is the Bible's archetypal steward set over a master's house to feed others.
ἐνenatG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
καιρῷkairōthe proper timeG2540
√ καιρός — an occasion, iNounDative Masculine Singular
kairos: appointed season The steward's task is not only to give but to give at the right time.
43

Blessed is that servant whose master finds him doing so when he returns.

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makarios ekeinos ho doulos hon autou ho kyrios heurēsei poiounta houtōs elthōn

Word by word12 · parsed
μακάριοςmakariosBlessed [is]G3107
√ μακάριος — supremely blestAdjectiveNominative Masculine Singular
makarios: blessed The third beatitude of the unit. Maclaren sets it beside v. 37: the first blesses servants found watching, this one blesses a steward found working.
ἐκεῖνοςekeinosthatG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounNominative Masculine Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
δοῦλοςdoulosservantG1401
√ δοῦλος — a slave (literal or figurative, involuntary or voluntaryNounNominative Masculine Singular
doulos: slave Steward and slave at once. Authority in Christ's household is held by slaves on behalf of other slaves.
ὃνhonwhoseG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Masculine Singular
αὐτοῦautouG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
κύριοςkyriosmasterG2962
√ κύριος — supreme in authority, iNounNominative Masculine Singular
εὑρήσειheurēseifindsG2147
√ εὑρίσκω — to find (literally or figuratively)VerbFuture Indicative Active3rd Person Singular
ποιοῦνταpoiountahim doingG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbPresent Participle ActiveAccusative Masculine Singular
poieō: to do, make Present participle: caught in the act of faithful work. The same verb returns negatively in vv. 47 to 48 for the servant who did not do the lord's will and the one who did deeds worthy of blows.
οὕτωςhoutōssoG3779
√ οὕτω — in this way (referring to what precedes or follows)Adverb
houtōs: thus Faithfulness is defined concretely: feeding the household on time.
ἐλθὼνelthōnwhen he returnsG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Participle ActiveNominative Masculine Singular
44

Truly I tell you, he will put him in charge of all his possessions.

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alēthōs legō hymin hoti katastēsei auton epi pasin autou tois hyparchousin

Word by word11 · parsed
ἀληθῶςalēthōsTrulyG230
√ ἀληθῶς — trulyAdverb
alēthōs: truly A solemn affirmation. The promise that follows is surprising enough to need it.
λέγωlegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
καταστήσειkatastēseihe will put him in chargeG2525
√ καθίστημι — to place down (permanently), iVerbFuture Indicative Active3rd Person Singular
kathistēmi: to appoint, set over The reward for faithful stewardship is more stewardship: the one set over the servants is set over everything. JFB points to Matthew 25:21, 23 (“I will set you over many things”); Cambridge to Luke 22:29 to 30, where the apostles are appointed a kingdom.
αὐτόνauton. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ἐπὶepiofG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
πᾶσινpasinallG3956
√ πᾶς — all, any, every, the wholeAdjectiveDative Neuter Plural
pas: all Not a portion but the whole estate.
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
ὑπάρχουσινhyparchousinpossessionsG5225
√ ὑπάρχω — to begin under (quietly), iVerbPresent Participle ActiveDative Neuter Plural
hyparchō: to exist, belong (participle: possessions) In this chapter Luke warns that life does not consist in one's hyparchonta (12:15) and commands, “sell your hyparchonta” (12:33). The disciple who lets go of possessions is promised the master's own.
45

But suppose that servant says in his heart, ‘My master will be a long time in coming,’ and he begins to beat the menservants and maidservants, and to eat and drink and get drunk.

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de Ean ekeinos ho doulos eipē en autou tē kardia mou ho kyrios Chronizei erchesthai kai arxētai typtein tous paidas kai tas paidiskas te esthiein kai pinein kai methyskesthai

Word by word29 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ἘὰνEansupposeG1437
√ ἐάν — a conditional particleConjunction
ἐκεῖνοςekeinosthatG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounNominative Masculine Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
δοῦλοςdoulosservantG1401
√ δοῦλος — a slave (literal or figurative, involuntary or voluntaryNounNominative Masculine Singular
εἴπῃeipēsaysG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Subjunctive Active3rd Person Singular
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τῇtēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
καρδίᾳkardiaheartG2588
√ καρδία — the heart, iNounDative Feminine Singular
kardia: heart The decisive move is inward, before any blow is struck. Biblical “saying in the heart” is the seat of folly (Psalm 14:1); Cambridge adds Ecclesiastes 8:11, where delayed sentence emboldens the heart to evil.
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
κύριόςkyriosmasterG2962
√ κύριος — supreme in authority, iNounNominative Masculine Singular
ΧρονίζειChronizeiwill be a long timeG5549
√ χρονίζω — to take time, iVerbPresent Indicative Active3rd Person Singular
chronizō: to take time, linger Rare (5 verses by the Verifier's count; shared with Luke 1:21, where the people wonder that Zechariah “delayed” in the temple). The present tense is the servant's theology: delay becomes a premise for disobedience. Cambridge notes how soon the church faced this temptation (2 Peter 3:8 to 9).
ἔρχεσθαιerchesthaiin comingG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Infinitive Middle or Passive
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἄρξηταιarxētaihe beginsG756
√ ἄρχομαι — to commence (in order of time)VerbAorist Subjunctive Middle3rd Person Singular
archomai: to begin Aorist subjunctive: he begins, and the lord arrives in the middle of it.
τύπτεινtypteinto beatG5180
√ τύπτω — to "thump", iVerbPresent Infinitive Active
typtō: to strike, beat The steward appointed to feed the household beats it instead: the exact inversion of v. 42. JFB: “he throws off the role of servant and plays the master.”
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
παῖδαςpaidasmenservantsG3816
√ παῖς — a boy (as often beaten with impunity), or (by analogy), a girl, and (genitive case) a childNounAccusative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τὰςtasG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
παιδίσκαςpaidiskasmaidservantsG3814
√ παιδίσκη — a girl, iNounAccusative Feminine Plural
τεteandG5037
√ τέ — both or also (properly, as correlation of G2532 (καί))Conjunction
ἐσθίεινesthieinto eatG2068
√ ἐσθίω — used only in certain tenses, the rest being supplied by G5315 (φάγω)VerbPresent Infinitive Active
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πίνεινpineindrinkG4095
√ πίνω — to imbibe (literally or figuratively)VerbPresent Infinitive Active
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
μεθύσκεσθαιmethyskesthaiget drunkG3182
√ μεθύσκω — to intoxicateVerbPresent Infinitive Middle or Passive
methyskō: to make drunk (middle: get drunk) Rare (4 verses; shared with Ephesians 5:18 and Revelation 17:2). The steward consumes the master's provisions instead of distributing them.
46

The master of that servant will come on a day he does not expect and at an hour he does not anticipate. Then he will cut him to pieces and assign him a place with the unbelievers.

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Greek — tap a word ↓

ho kyrios ekeinou tou doulou hēxei en hēmera hē ou prosdoka kai en hōra hē ou ginōskei kai dichotomēsei auton kai thēsei autou to meros meta tōn apistōn

Word by word28 · parsed
ὁhoTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
κύριοςkyriosmasterG2962
√ κύριος — supreme in authority, iNounNominative Masculine Singular
ἐκείνουekeinouof thatG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounGenitive Masculine Singular
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
δούλουdoulouservantG1401
√ δοῦλος — a slave (literal or figurative, involuntary or voluntaryNounGenitive Masculine Singular
ἥξειhēxeiwill comeG2240
√ ἥκω — to arrive, iVerbFuture Indicative Active3rd Person Singular
hēkō: to arrive, be present A verb of arrival accomplished: “he will be here.”
ἐνenonG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ἡμέρᾳhēmeraa dayG2250
√ ἡμέρα — day, iNounDative Feminine Singular
ᾗhēvvvG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Feminine Singular
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
προσδοκᾷprosdokahe does not expectG4328
√ προσδοκάω — to anticipate (in thought, hope or fear)VerbPresent Indicative Active3rd Person Singular
prosdokaō: to expect, look for 15 verses (Verifier). Luke uses it for the people “expecting” the Messiah (3:15) and for “looking for” the one to come (7:19 to 20). The servant who stopped expecting is found by the one he no longer looked for.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐνenatG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ὥρᾳhōraan hourG5610
√ ὥρα — an "hour" (literally or figuratively)NounDative Feminine Singular
ᾗhēvvvG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Feminine Singular
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
γινώσκειginōskeihe does not anticipateG1097
√ γινώσκω — to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)VerbPresent Indicative Active3rd Person Singular
καὶkaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
διχοτομήσειdichotomēseihe will cut him to piecesG1371
√ διχοτομέω — to bisect, iVerbFuture Indicative Active3rd Person Singular
dichotomeō: to bisect Found in only 2 verses: here and Matthew 24:51 (Verifier). Cambridge and JFB cite dismemberment as a known ancient penalty (2 Samuel 12:31; Daniel 2:5; Hebrews 11:37). Bengel, quoted by Pulpit and Cambridge, sees poetic justice: he who has a divided heart shall be divided. The following clause (a “portion” afterwards) shows the parable's image passing into the reality it signifies (Pulpit, citing Mansel).
αὐτὸνauton. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
θήσειthēseiassignG5087
√ τίθημι — to place (in the widest application, literally and figurativelyVerbFuture Indicative Active3rd Person Singular
αὐτοῦautouhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὸtoaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
μέροςmerosplaceG3313
√ μέρος — a division or share (literally or figuratively, in a wide application)NounAccusative Neuter Singular
meros: share, portion The one appointed to give each servant his portion is himself assigned a portion, with the faithless.
μετὰmetawithG3326
√ μετά — properly, denoting accompanimentPreposition
τῶνtōntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ἀπίστωνapistōnunbelieversG571
√ ἄπιστος — (actively) disbelieving, iAdjectiveGenitive Masculine Plural
apistos: faithless, unbelieving Formed from pistos with the negating alpha. The word can mean “unbelieving” or “untrustworthy”; the deliberate contrast with v. 42 favors “unfaithful,” though in Luke's world the two are not separate.
47

That servant who knows his master’s will but does not get ready or follow his instructions will be beaten with many blows.

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Greek — tap a word ↓

de Ekeinos ho doulos ho gnous tou autou kyriou to thelēma kai mē hetoimasas ē poiēsas pros autou to thelēma darēsetai pollas

Word by word22 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ἘκεῖνοςEkeinosThatG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounNominative Masculine Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
δοῦλοςdoulosservantG1401
√ δοῦλος — a slave (literal or figurative, involuntary or voluntaryNounNominative Masculine Singular
ὁhowhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
γνοὺςgnousknowsG1097
√ γινώσκω — to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)VerbAorist Participle ActiveNominative Masculine Singular
ginōskō: to know (aorist participle) The aggravating factor is knowledge. Cambridge cites James 4:17 (“whoever knows the right thing to do and fails to do it, for him it is sin”) and Luke 10:13.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
κυρίουkyrioumaster’sG2962
√ κύριος — supreme in authority, iNounGenitive Masculine Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
θέλημαthelēmawillG2307
√ θέλημα — a determination (properly, the thing), iNounAccusative Neuter Singular
thelēma: will, determination The master's declared will. Gill distinguishes this revealed will from God's secret will: the servant is judged by what was made known to him.
καὶkai[but]G2532
√ καί — and, also, even, so then, too, etcConjunction
μὴmēvvvG3361
√ μή — (adverb) not, (conjunction) lestAdverb
ἑτοιμάσαςhetoimasasdoes not get readyG2090
√ ἑτοιμάζω — to prepareVerbAorist Participle ActiveNominative Masculine Singular
hetoimazō: to prepare The verb form of v. 40's hetoimoi. The command “keep becoming ready” is answered here by its neglect. Benson notes this is a sin of omission, which rises above the gross sins of v. 45.
ἢē[or]G2228
√ ἤ — disjunctive, orConjunction
ποιήσαςpoiēsasfollowG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Participle ActiveNominative Masculine Singular
πρὸςpros. . .G4314
√ πρός — a preposition of directionPreposition
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
θέλημαthelēmainstructionsG2307
√ θέλημα — a determination (properly, the thing), iNounAccusative Neuter Singular
δαρήσεταιdarēsetaiwill be beaten withG1194
√ δέρω — properly, to flay, iVerbFuture Indicative Passive3rd Person Singular
derō: to flay, thrash A household punishment for slaves; Barnes and Gill relate it to the measured stripes of Deuteronomy 25:2 to 3.
πολλάςpollasmany [blows]G4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveAccusative Feminine Plural
polys: many Feminine plural agreeing with an understood plēgas (blows), which v. 48 supplies.
48

But the one who unknowingly does things worthy of punishment will be beaten with few blows. From everyone who has been given much, much will be required; and from him who has been entrusted with much, even more will be demanded.

Berean Standard Bible · CC0

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de ho mē gnous de poiēsas axia plēgōn darēsetai oligas de panti hō edothē poly poly zētēthēsetai kai par’ autou hō parethento poly perissoteron aitēsousin auton

Word by word26 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὁhothe [one who]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
μὴmēvvvG3361
√ μή — (adverb) not, (conjunction) lestAdverb
γνοὺςgnousunknowinglyG1097
√ γινώσκω — to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)VerbAorist Participle ActiveNominative Masculine Singular
ginōskō: to know (negated) “Not having known.” JFB and Cambridge insist this is partial, not total, ignorance (Romans 1:20; 2:14 to 15): for the servant still does things worthy of blows.
δὲdeG1161
√ δέ — but, and, etcConjunction
ποιήσαςpoiēsasdoesG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Participle ActiveNominative Masculine Singular
ἄξιαaxia[things] worthyG514
√ ἄξιος — deserving, comparable or suitable (as if drawing praise)AdjectiveAccusative Neuter Plural
πληγῶνplēgōnof punishmentG4127
√ πληγή — a strokeNounGenitive Feminine Plural
plēgē: stroke, blow axia plēgōn, “worthy of blows.” Gill reports the same phrase in the LXX of Deuteronomy 25:2, the law of measured beating; the Verifier did not check that claim.
δαρήσεταιdarēsetaiwill be beaten withG1194
√ δέρω — properly, to flay, iVerbFuture Indicative Passive3rd Person Singular
ὀλίγαςoligasfew [blows]G3641
√ ὀλίγος — puny (in extent, degree, number, duration or value)AdjectiveAccusative Feminine Plural
oligos: few, little The decisive word of the first half. Cambridge: “punishment shall be only proportional to sin.” Ellicott calls it “a gleam of hope” but refuses to define it further; Augustine's tolerabilior damnatio (more tolerable condemnation) is his cited parallel.
δὲde[From]G1161
√ δέ — but, and, etcConjunction
παντὶpantieveryoneG3956
√ πᾶς — all, any, every, the wholeAdjectiveDative Masculine Singular
ᾧhōwhoG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Masculine Singular
ἐδόθηedothēhas been givenG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Indicative Passive3rd Person Singular
didōmi: to give (aorist passive) A divine passive by most readings: God is the giver. Gifts themselves create accountability.
πολύpolymuchG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveNominative Neuter Singular
πολὺpolymuchG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveNominative Neuter Singular
ζητηθήσεταιzētēthēsetaiwill be requiredG2212
√ ζητέω — to seek (literally or figuratively)VerbFuture Indicative Passive3rd Person Singular
zēteō: to seek Future passive. The giver comes looking for the return on what he gave, as in the parables of the pounds and talents (Ellicott, Barnes).
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
παρ’par’fromG3844
√ παρά — properly, nearPreposition
αὐτοῦautouhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
ᾧhōwhoG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Masculine Singular
παρέθεντοparethentohas been entrustedG3908
√ παρατίθημι — to place alongside, iVerbAorist Indicative Middle3rd Person Plural
paratithēmi: to place alongside, entrust Aorist middle, 3rd plural: the language of a deposit placed in another's keeping. Jesus uses this verb from the cross: “into your hands I commit my spirit” (Luke 23:46).
πολύpolywith muchG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveAccusative Neuter Singular
περισσότερονperissoteroneven moreG4053
√ περισσός — superabundant (in quantity) or superior (in quality)AdjectiveAccusative Neuter SingularComparative
perissos: abundant (comparative) “More.” Not more than was given, but more than is asked of one who received less (Gill, Geneva).
αἰτήσουσινaitēsousinwill be demandedG154
√ αἰτέω — to ask (in genitive case)VerbFuture Indicative Active3rd Person Plural
aiteō: to ask, demand The indefinite plural “they” is often read as a reverent way of leaving God unnamed as the subject, though it may simply be impersonal. The shift from passive to active plural lets the proverb read as ordinary human practice that God's judgment also follows (Benson).
αὐτόνauton. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. Girded loins, burning lamps, an open door — 35 to 38

The unit opens with a third person imperative, Ἔστωσαν: “let your loins be girded.” Jesus legislates a condition, not a single act, and the perfect participle περιεζωσμέναι pictures a readiness already taken up and kept. Ellicott calls girded loins “the received symbol of readiness for active service,” and Maclaren gathers the picture into “girded loins, lighted lamps, waiting hearts.” The master returns from the wedding, not to it (JFB), and the rare verb ἀναλύσῃ, “loose away,” is shared only with Paul's longing “to depart” (Philippians 1:23, per the Verifier and Cambridge).

Then comes the reversal Maclaren says “no one would have dared to say” except Jesus: the lord περιζώσεται, “will gird himself,” the very verb of v. 35, makes the slaves recline, and passing from couch to couch (Ellicott) διακονήσει, serves them. Ellicott, Barnes and Cambridge all hear the foot washing of John 13 in it. The delay is built into the promise: second or third watch, still “blessed” (v. 38). Cambridge and Pulpit both cite Van Oosterzee to the same effect: Jesus' return comes suddenly but not necessarily soon, and the delay itself tests loyalty (Pulpit).

ii. The thief and the Son of Man — 39 to 40

The image shifts abruptly (Pulpit): now the disciples are householders, and the coming one is compared to a κλέπτης, a thief who digs through the wall (διορυχθῆναι, “dug through,” Cambridge). The comparison is of suddenness, not character. Henry draws the practical line: “If men thus take care of their houses, let us be thus wise for our souls.” Verse 40 removes the veil: the coming one is the Son of Man, and the command is γίνεσθε ἕτοιμοι, “keep becoming ready.” Gill grounds that readiness in “the righteousness of Christ imputed, and his grace imparted”; Geneva warns that none need to watch more than those with honor in God's household, which is precisely what Peter's question will raise.

iii. Peter's question and the faithful steward — 41 to 44

Peter asks whether the parable is “to us, or also to all.” Ellicott thinks he was dwelling on the promise of v. 37; Pulpit links his puzzlement to his later “Lord, dost thou wash my feet?” Jesus answers with a question (Cambridge: he “taught the only lesson which was needful for the questioner”): who is the πιστὸς, φρόνιμος οἰκονόμος? The servants have become a steward, a slave set over slaves to give out the measured grain (σιτομέτριον) in season. Maclaren reads the two beatitudes (vv. 37 and 43) as twin panels: watching and working now, rest and rule hereafter. Poole and Benson apply the steward first to ministers; JFB to the apostles “in the first instance” but to all servants generally. The reward is promotion: he who was καταστήσει, set over the household, is καταστήσει, set over all the possessions (v. 44).

iv. “My master delays” — 45 to 46

The same steward (Greek ἐκεῖνος ὁ δοῦλος, “that slave”) now speaks “in his heart”: Χρονίζει, “my lord delays.” JFB describes him throwing off the role of servant and playing master. Cambridge points to Ecclesiastes 8:11 and to 2 Peter 3:8 to 9, where the same temptation soon appeared in the church. The lord comes on a day he does not expect and an hour he does not know, and διχοτομήσει, “will cut him in two,” a verb the Verifier finds only here and in Matthew's parallel (24:51). Cambridge and Pulpit note the scourging interpretation but admit no Greek instance supports it. His share is μετὰ τῶν ἀπίστων: Ellicott and Benson prefer “with the unfaithful,” the exact negation of the pistos steward of v. 42. Whether this is the same servant fallen (Benson) or a different, evil servant (Gill) is a real disagreement between the voices.

v. Many stripes, few stripes: judgment by measure — 47 to 48

Only Luke records this coda (Ellicott). The servant who knew (γνοὺς) his lord's will and did not get ready (ἑτοιμάσας, the verb of v. 40's “ready”) is beaten with many blows; the one who did not know but did what deserved blows, with few. Cambridge calls it “a most important passage as alone clearly stating that punishment shall be only proportional to sin.” JFB guards against reading “knew not” as total ignorance; Barnes and Gill set the image against the measured stripes of Deuteronomy 25:2 to 3. The closing proverb moves from the passive ζητηθήσεται (“will be required”) to the active plural αἰτήσουσιν (“they will ask”). Ellicott distinguishes gifts given from a trust deposited, and he refuses to speculate past the text: we may “leave that question to Him who spake the words.”

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ This tool's fallible reading, offered to be tested against Scripture: the passage does not make readiness a nervous vigilance that earns the master's favor. The reward of v. 37 is grossly out of proportion to the service, a lord waiting tables for slaves, and that disproportion is the gospel in parable form. The Lord who comes is the Lord who already girded himself and served (Luke 22:27; John 13:4 to 5). Readiness, then, is faithfulness to what has been entrusted: loins girded, lamps lit, the household fed in season. Verses 47 to 48 do not teach salvation by knowledge or degrees of merit; they teach that the Judge is just, that privilege increases accountability, and that the measure of judgment is fitted to light received (Romans 2:12 to 16). The warning in vv. 45 to 46 is real and is addressed to those inside the household. The text does not resolve whether the evil servant was once truly faithful; this reading leaves that tension where the text leaves it and asks the reader to hear the warning without presuming on the delay.

The Lord who comes at an unexpected hour is the Lord who girds himself to serve the servants he finds awake.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

“Cut in two”: Luke and Matthew's shared verdict verbal / quotation: confirmed

The verb διχοτομήσει (G1371) appears in only two verses in the New Testament: Luke 12:46 and its parallel in Matthew 24:51. Both pair it with assigning the servant a μέρος (portion): with “the unbelievers” in Luke, with “the hypocrites” in Matthew. The Synoptic parable of the faithful and unfaithful steward (Matthew 24:45 to 51) runs closely parallel to Luke 12:42 to 46 throughout. JFB already glosses Luke's “unbelievers” with Matthew's “hypocrites.”

Matthew 24:51 · Matthew 24:45

basis: Verifier: shared Greek lexemes G1371 διχοτομέω (in 2 vv, rare), G5087 τίθημι (in 96 vv), G3313 μέρος (in 40 vv); a Synoptic parallel of the same saying, not a citation of one Gospel by the other.

The girded Lord and the girded servant verbal / quotation: confirmed

The rare verb περιζώννυμι (G4024, 6 verses) binds this unit to three other texts. In Luke 17:8 a master tells his slave “gird yourself and serve me”; here, in 12:37, the master girds himself and serves the slave (the Verifier also records διακονέω in both). In Ephesians 6:14 believers stand with loins (ὀσφῦς) girded with truth. In Revelation 1:13 the one “like a son of man” is girded with a golden sash. Gill and Cambridge cite Ephesians 6:14; Ellicott cites Luke 17:8 as the balancing text.

Luke 17:8 · Ephesians 6:14 · Revelation 1:13

basis: Verifier: shared Greek lexeme G4024 περιζώννυμι (in 6 vv) in all three; with Ephesians 6:14 also G3751 ὀσφῦς (in 8 vv); with Luke 17:8 also G1247 διακονέω (in 32 vv). A real verbal link, not a quotation.

“To depart”: Christ's return and Paul's longing verbal / quotation: confirmed

ἀναλύω (G360) appears in only two verses: the lord “departs” from the wedding (12:36), and Paul desires “to depart and be with Christ” (Philippians 1:23). Cambridge noted the rarity and added 2 Timothy 4:6, which uses the cognate noun rather than the verb. ⚙ The mirror is suggestive (the Lord departs toward his servants; the servant departs toward his Lord), but that is a reading of the link, not a claim that Paul is alluding to Luke.

Philippians 1:23

basis: Verifier: shared Greek lexeme G360 ἀναλύω (in 2 vv, rare); verbal link only, no allusion or quotation claimed.

The thief who digs through verbal / quotation: confirmed

διορύσσω (G1358, 4 verses) with κλέπτης (G2812) joins v. 39 to the Sermon on the Mount: “where thieves break in [dig through] and steal” (Matthew 6:19 to 20). Luke has just said treasure in heaven is where “no thief approaches” (12:33). The same thief who threatens hoarded treasure figures the sudden coming of the Son of Man. Pulpit traces the thief image on into 1 Thessalonians 5:2, 2 Peter 3:10 and Revelation 3:3; 16:15; those further links are motif links recorded by the commentator and were not computed by the Verifier.

Matthew 6:19 · Matthew 6:20 · 1 Thessalonians 5:2 · Revelation 3:3

basis: Verifier: shared Greek lexemes G1358 διορύσσω (in 4 vv, rare) and G2812 κλέπτης (in 16 vv) with Matthew 6:19 and 6:20. The 1 Thessalonians and Revelation links are a shared thief motif cited by Pulpit, not Verifier-computed.

“Be not drunk”: the steward's excess and the Spirit's filling structural / thematic: confirmed

The unfaithful steward begins “to get drunk” (μεθύσκεσθαι, v. 45). The same rare verb (G3182, 4 verses) stands in Ephesians 5:18: “do not get drunk on wine... but be filled with the Spirit,” in a passage about redeeming the time because the days are evil, and in Revelation 17:2 of those made drunk by Babylon. ⚙ The contrast is thematic; Paul is not quoting Luke.

Ephesians 5:18 · Revelation 17:2

basis: Verifier: shared Greek lexeme G3182 μεθύσκω (in 4 vv); a real lexical link but a common moral vocabulary, so tiered thematic rather than verbal allusion.

Joseph the steward who measured grain flagged: verify source

Gill observes that the LXX of Genesis 47:12 uses the verb cognate to σιτομέτριον when Joseph provided grain to his father's household. Joseph is the archetypal steward set over a master's whole house (Genesis 39:4; 41:40), as the faithful steward is promoted “over all his possessions” (v. 44). Gill draws this parallel again on v. 44 (“as Joseph was made by Pharaoh”). ⚙ The link is cross-Testament and depends on Gill's report of the LXX wording, which the Verifier cannot check.

Genesis 47:12 · Genesis 41:40

basis: Cross-Testament (Greek↔Hebrew): no shared Strong's number possible. Basis is Gill's claim about the LXX verb in Genesis 47:12, not computed by the Verifier; treat as a structural parallel pending verification of the LXX text.

Measured stripes: Deuteronomy's limit structural / thematic: confirmed

The proportionate beating of vv. 47 to 48 recalls the Mosaic law that a guilty man be beaten “according to his guilt, by number,” not exceeding forty (Deuteronomy 25:2 to 3). Barnes and Gill both cite it, and Gill says the LXX of Deuteronomy 25:2 uses the same phrase “worthy of stripes” as v. 48. The structural point holds independently: judgment is counted and fitted to the offense.

Deuteronomy 25:2 · Deuteronomy 25:3

basis: Cross-Testament (Greek↔Hebrew), so no Strong's-based verbal tier is possible. Shared legal pattern of proportionate, numbered stripes, cited by Barnes and Gill; Gill's LXX wording claim is not Verifier-checked.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Servant-Lord who girds himself ancient/widely-held

⚙ Verse 37 is the most startling promise in the unit: the lord girds himself, seats his slaves, and waits on them. Within Luke this is not an isolated image. At the Supper Jesus says, “I am among you as the one who serves” (Luke 22:27), and in John he rises, girds himself with a towel and washes the disciples' feet (John 13:4 to 5). Ellicott, Barnes, Cambridge, Maclaren and Pulpit all draw the John 13 link; Barnes adds Philippians 2:7, “taking the form of a servant.” The parable thus describes the coming Lord in the character he displayed at his first coming. This is the widely held reading of the church's commentators.

Luke 22:27 · John 13:4 · Philippians 2:7 · Mark 10:45

The Son of Man who comes ancient/widely-held

⚙ Verse 40 names the returning master: “the Son of Man.” The title draws on Daniel 7:13 to 14, where one like a son of man comes to the Ancient of Days and receives dominion. Jesus applies it to himself and to a coming at an hour no one supposes. Henry reads the parable as touching Christ's “ascension to heaven, his coming to call his people to him by death, and his return to judge the world.” Gill and Benson keep both the individual (death) and the final (judgment) horizons. The identification of the Son of Man with Jesus is apostolic and universal in the church.

Daniel 7:13 · Luke 21:27 · Acts 1:11

The faithful one over the house novel

⚙ The parable's steward is a disciple, but Scripture names one who is perfectly pistos over God's house: “Christ is faithful as the Son over God's house” (Hebrews 3:6), compared with Moses who was faithful as a servant (Hebrews 3:5). Joseph, set over Pharaoh's house to feed the hungry with measured grain (Genesis 41:40; 47:12), is widely read as a type of Christ. ⚙ Reading the faithful steward of Luke 12:42 as first fulfilled in Christ, and only then in his ministers, is this tool's own typological extension and is not drawn by the commentators in the brief. It is offered to be tested.

Hebrews 3:5 · Hebrews 3:6 · Genesis 41:40

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. In v. 39 the older commentators' lemma (KJV, Geneva) reads “he would have watched, and not have suffered his house to be broken through.” The interlinear in this brief (the BSB's base text) has no word for “he would have watched”; the shorter reading is followed here. In v. 47 the KJV “prepared not himself” and the BSB “does not get ready” render the same participle ἑτοιμάσας; Gill notes versional differences on supplying “himself.”

Sources. Henry's Concise Commentary treats 12:22 to 40 and 12:41 to 53 as two blocks; his excerpts are drawn from those block notes. Poole and Barnes often refer the reader to their notes on Matthew 24; only words present in this brief are quoted. Pulpit's cross-reference “1 Peter 3:10” (v. 39) appears to be a slip for 2 Peter 3:10. Cambridge's “only in Php 1:23 ; 2 Timothy 4:6” mixes a verb and a noun.

Uncertain. Whether διχοτομήσει (v. 46) means literal dismemberment or severe scourging is unresolved; Cambridge and Pulpit admit no Greek instance supports “scourge.” Whether the evil servant of v. 45 is the same steward fallen (Benson) or another servant (Gill) is contested. Whether three or four night watches are assumed in v. 38 is disputed. The LXX claims about Genesis 47:12 and Deuteronomy 25:2 are Gill's and were not checked by the Verifier.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)