The Meaning of Luke 16:2 Explained

Luke 16:2

KJV: And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.

YLT: and having called him, he said to him, What is this I hear about thee? render the account of thy stewardship, for thou mayest not any longer be steward.

Darby: And having called him, he said to him, What is this that I hear of thee? give the reckoning of thy stewardship, for thou canst be no longer steward.

ASV: And he called him, and said unto him, What is this that I hear of thee? render the account of thy stewardship; for thou canst be no longer steward.

KJV Reverse Interlinear

And  he called  him,  and said  unto him,  How  is it that I hear  this  of  thee?  give  an account  of thy  stewardship;  for  thou mayest be  no  longer  steward. 

What does Luke 16:2 Mean?

Verse Meaning

There is no indication in the parable whether the agent failed his master innocently or deliberately. That is unimportant. For whatever reason his boss fired him and asked him to turn in his account books that would show what he had done (cf. Matthew 12:36; Acts 19:40; Hebrews 13:17; 1 Peter 4:5).

Context Summary

Luke 16:1-13 - The Right Use Of Money
We are all stewards, but how much we waste! Well might our Master deprive us of our post and trust! The unjust steward used his opportunity of ingratiating himself with the tenants at the landowner's cost. He thus secured for himself a welcome to their homes, when his defalcations came to light and he was dismissed. Our Master did not commend his fraud, but pointed out that the children of this world are singularly alive to their future and prepare for its contingencies. If they make a wrong use of money to provide for the future, how much more should Christians make a right use of it, so that when they die they may be welcomed to the eternal home by those whom they have benefited!
Money is described as unrighteous Mammon, the name of the heathen god of wealth. It is so often associated with cheating that the adjective is most appropriate. Note also that money is "the least" and "not that which is our own," but God's, to be used by us as His servants and at His direction, [source]

Chapter Summary: Luke 16

1  The parable of the unjust steward
14  Jesus reproves the hypocrisy of the covetous Pharisees
19  The parable of the rich man and Lazarus the beggar

Greek Commentary for Luke 16:2

What is this that I hear? [τι τουτο ακουω]
There are several ways of understanding this terse Greek idiom. The Revised Version (above) takes τι — ti to be equal to τι εστιν τουτο ο ακουω — ti estin touto ho akouō That is a possible use of the predicate τουτο — touto Another way is to take τι — ti to be exclamatory, which is less likely. Still another view is that τι — ti is “Why”: “Why do I hear this about thee?” See Acts 14:15 where that is the idiom employed. [source]
Render [αποδος]
Second aorist active imperative of αποδιδωμι — apodidōmi Give back (and at once).The account (τον λογον — ton logon). The reckoning or report. Common use of λογος — logos (οικονομιας — oikonomias). Same root as οικονομος — oikonomos (steward). This demand does not necessarily mean dismissal if investigation proved him innocent of the charges. But the reason given implies that he is to be dismissed:Thou canst no longer (ου γαρ δυνηι — ou gar dunēi).d [source]
The account [τον λογον]
The reckoning or report. Common use of λογος — logos Same root as οικονομος — oikonomos (steward). This demand does not necessarily mean dismissal if investigation proved him innocent of the charges. But the reason given implies that he is to be dismissed: [source]
Thou canst no longer [ου γαρ δυνηι]
(ου γαρ δυνηι — ou gar dunēi).d [source]
How is it that I hear this [τί τοῦτο ἀκούω]
Better as Rev., What is this that I hear? [source]
Give an account [ἀπόδος τὸν λόγον]
Lit., “give back ” ( ἀπό ). Rev., render. The ( τὸν ) account which is due. Aristophanes has a striking parallel: “And now give back my signet; for thou shalt no longer be my steward” (“Knights,” 947). [source]
Thou mayest [δυνήσῃ]
More strictly, as Rev., thou canst. [source]

Reverse Greek Commentary Search for Luke 16:2

Matthew 5:3 The poor [οἱ πρωχιὸ]
Three words expressing poverty are found in the New Testament. Two of them, πὲνης and πενιχρός , are kindred terms, the latter being merely a poetic form of the other, and neither of these occurs more than once (Luke 21:2; 2 Corinthians 9:9). The word used in this verse is therefore the current word for poor, occurring thirty-four times, and covering every gradation of want; so that it is evident that the New Testament writers did not recognize any nice distinctions of meaning which called for the use of other terms. Luke, for instance (Luke 21:2, Luke 21:3), calls the widow who bestowed her two mites both πενιχρὰν and πρωχὴ . Nevertheless, there is a distinction, recognized by both classical and ecclesiastical writers. While ὁ πένης is of narrow means, one who “earns a scanty pittance,” πρωχός is allied to the verb πτώσσειν , to crouch or cringe, and therefore conveys the idea of utter destitution, which abjectly solicits and lives by alms. Hence it is applied to Lazarus (Luke 16:20, Luke 16:22), and rendered beggar. Thus distinguished, it is very graphic and appropriate here, as denoting the utter spiritual destitution, the consciousness of which precedes the entrance into the kingdom of God, and which cannot be relieved by one's own efforts, but only by the free mercy of God. (See on 2 Corinthians 6:10; and see 2 Corinthians 8:9.) [source]
Matthew 16:18 Thou art Peter [οὺ εἶ Πέτρος]
Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14, Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15, Acts 5:29; Acts 9:34, Acts 9:40; Acts 10:25, Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Job 14:13-15); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23, Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5, Psalm 88:6, Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10, Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Acts 7:38), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7, Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13, Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13, Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27, Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
Matthew 5:22 “The hell of fire []
” Jesus finds one cause of murder to be abusive language. Gehenna “should be carefully distinguished from Hades The place of torment is in Hades (Luke 16:23), but so is heaven. [source]
Matthew 5:22 Raca []
” The first is probably an Aramaic word meaning “Empty,” a frequent word for contempt. The second word is Greek (dull, stupid) and is a fair equivalent of “raca.” It is urged by some that μωρε — mōre is a Hebrew word, but Field (Otium Norvicense) objects to that idea. “Raca expresses contempt for a man‘s head=you stupid! την γεενναν του πυρος — Mōre expresses contempt for his heart and character=you scoundrel” (Bruce).“The hell of fire” (του πυρος — tēn geennan tou puros), “the Gehenna of fire,” the genitive case (αιδης — tou puros) as the genus case describing Gehenna as marked by fire. Gehenna is the Valley of Hinnom where the fire burned continually. Here idolatrous Jews once offered their children to Molech (2 Kings 23:10). Jesus finds one cause of murder to be abusive language. Gehenna “should be carefully distinguished from Hades (hāidēs) which is never used for the place of punishment, but for the place of departed spirits, without reference to their moral condition” (Vincent). The place of torment is in Hades (Luke 16:23), but so is heaven. [source]
Matthew 5:22 Thou fool []
” The first is probably an Aramaic word meaning “Empty,” a frequent word for contempt. The second word is Greek (dull, stupid) and is a fair equivalent of “raca.” It is urged by some that μωρε — mōre is a Hebrew word, but Field (Otium Norvicense) objects to that idea. “Raca expresses contempt for a man‘s head=you stupid! την γεενναν του πυρος — Mōre expresses contempt for his heart and character=you scoundrel” (Bruce).“The hell of fire” (του πυρος — tēn geennan tou puros), “the Gehenna of fire,” the genitive case (αιδης — tou puros) as the genus case describing Gehenna as marked by fire. Gehenna is the Valley of Hinnom where the fire burned continually. Here idolatrous Jews once offered their children to Molech (2 Kings 23:10). Jesus finds one cause of murder to be abusive language. Gehenna “should be carefully distinguished from Hades (hāidēs) which is never used for the place of punishment, but for the place of departed spirits, without reference to their moral condition” (Vincent). The place of torment is in Hades (Luke 16:23), but so is heaven. [source]
Luke 6:24 Consolation [παράκλησις]
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
Luke 22:32 Strengthen [στήρισον]
See on Luke 16:25, and 1 Peter 5:10. Rev., stablish, which is much better. Strengthen may denote only a temporary effect. The word impliesfixedness. [source]
Luke 21:26 Failing [ἀποψυχόντων]
Only here in New Testament. The word originally means to leave off breathing; to swoon. Thus Homer, when Laertes recognizes Ulysses:“He threwRound his dear son his arms. The hardy chief, Ulysses, drew him fainting ( ἀποψύχοντα ) to his heart.”Odyssey, xxiv., 846.So also Sophocles, of Hector dragged behind Achilles' chariot:“He breathed out his life ( ἀπέψυξεν βίον ).Ajax, 1031.Matthew alone uses the simple verb, ψύχω , to breathe or blow. See on wax cold, Matthew 24:12. Luke uses four compounds of this simple verb, all of which are peculiar to him. Compare cool, Luke 16:24; refreshing, Acts 3:19; gave up the ghost, Acts 5:5, Acts 5:10. [source]
Luke 23:43 In Paradise [παραδείσῳ]
Originally an enclosed park, or pleasure-ground. Xenophon uses it of the parks of the Persian kings and nobles. “There (at Celaenae) Cyrus had a palace and a great park ( παράδεισος )full of wild animals, which he hunted on horseback … .Through the midst of the park flows the river Maeander (“Anabasis,” i., 2,7). And again' “The Greeks encamped near a great and beautiful park, thickly grown with all kinds of trees” (ii., 4,14.) In the Septuagint, Luke 16:22, Luke 16:23). It occurs three times in the New Testament: here; 2 Corinthians 12:4; Revelation 2:7; and always of the abode of the blessed.“Where'er thou roam'st, one happy soul, we know,Seen at thy side in woe,Waits on thy triumph - even as all the blestWith him and Thee shall rest.Each on his cross, by Thee we hang awhile,Watching thy patient smile,Till we have learn'd to say, ' 'Tis justly done, Only in glory, Lord, thy sinful servant own.'”Keble,Christian Year.sa40 [source]
Luke 16:20 Lazar []
in English means one afflicted with a pestilential disease.Was laid (ebeblēto). Past perfect passive of the common verb Ελεαζαρος — ballō He had been flung there and was still there, “as if contemptuous roughness is implied” (Plummer).At his gate Right in front of the large portico or gateway, not necessarily a part of the grand house, porch in Matthew 26:71.Full of sores (βαλλω — heilkōmenos). Perfect passive participle of προς τον πυλωνα αυτου — helkoō to make sore, to ulcerate, from ειλκωμενος — helkos ulcer (Latin ulcus). See use of ελκοω — helkos in Luke 16:21. Common in Hippocrates and other medical writers. Here only in the N.T. [source]
Luke 16:20 At his gate [εβεβλητο]
Right in front of the large portico or gateway, not necessarily a part of the grand house, porch in Matthew 26:71.Full of sores (βαλλω — heilkōmenos). Perfect passive participle of προς τον πυλωνα αυτου — helkoō to make sore, to ulcerate, from ειλκωμενος — helkos ulcer (Latin ulcus). See use of ελκοω — helkos in Luke 16:21. Common in Hippocrates and other medical writers. Here only in the N.T. [source]
Luke 16:20 Full of sores [βαλλω]
Perfect passive participle of προς τον πυλωνα αυτου — helkoō to make sore, to ulcerate, from ειλκωμενος — helkos ulcer (Latin ulcus). See use of ελκοω — helkos in Luke 16:21. Common in Hippocrates and other medical writers. Here only in the N.T. [source]
Luke 16:23 In torments [en basanois)]
The touchstone by which gold and other metals were tested, then the rack for torturing people. Old word, but in the N.T. only here, Luke 16:28; Matthew 4:24.Sees (εν βασανοις — horāi). Dramatic present indicative. The Jews believed that Gehenna and Paradise were close together. This detail in the parable does not demand that we believe it. The picture calls for it.From afar Pleonastic use of απο μακροτεν — apo as απο — makrothen means from afar. [source]
Luke 23:43 Today shalt thou be with me in Paradise [Σημερον μετ εμου εσηι εν τωι παραδεισωι]
However crude may have been the robber‘s Messianic ideas Jesus clears the path for him. He promises him immediate and conscious fellowship after death with Christ in Paradise which is a Persian word and is used here not for any supposed intermediate state; but the very bliss of heaven itself. This Persian word was used for an enclosed park or pleasure ground (so Xenophon). The word occurs in two other passages in the N.T. (2 Corinthians 12:4; Revelation 2:7), in both of which the reference is plainly to heaven. Some Jews did use the word for the abode of the pious dead till the resurrection, interpreting “Abraham‘s bosom” (Luke 16:22.) in this sense also. But the evidence for such an intermediate state is too weak to warrant belief in it. [source]
Luke 7:36 That he would eat with him [ινα παγηι μετ αυτου]
Second aorist active subjunctive. The use of ινα — hina after ερωταω — erōtaō (see also Luke 16:27) is on the border between the pure object clause and the indirect question (Robertson, Grammar, p. 1046) and the pure final clause. Luke has two other instances of Pharisees who invited Jesus to meals (Luke 11:37; Luke 14:1) and he alone gives them. This is the Gospel of Hospitality (Ragg). Jesus would dine with a Pharisee or with a publican (Luke 5:29; Mark 2:15; Matthew 9:10) and even invited himself to be the guest of Zaccheus (Luke 9:5). This Pharisee was not as hostile as the leaders in Jerusalem. It is not necessary to think this Pharisee had any sinister motive in his invitation though he was not overly friendly (Plummer). [source]
John 5:7 Put [βάλῃ]
Literally, cast; indicating the hasty movement required to bring him to the water before its agitation should have ceased. See on Mark 7:30; see on Luke 16:20. [source]
John 11:1 Lazarus []
See on Luke 16:20. [source]
John 1:4 In Him was life [ἐν αὐτῷ ζωὴ ἦν]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
John 1:18 Who is in the bosom [ὁ ὢν εἰς τὸν κόλπον]
The expression ὁ ὢν , who is, or the one being, is explained in two ways: 1. As a timeless present, expressing the inherent and eternal relation of the Son to the Father. 2. As interpreted by the preposition. εἰς , in, literally, into, and expressing the fact of Christ's return to the Father's glory after His incarnation: “The Son who has entered into the Father's bosom and is there.” In the former case it is an absolute description of the nature of the Son: in the latter, the emphasis is on the historic fact of the ascension, though with a reference to his eternal abiding with the Father from thenceforth. While the fact of Christ's return to the Father's glory may have been present to the writer's mind, and have helped to determine the form of the statement, to emphasize that fact in this connection would seem less consistent with the course of thought in the Prologue than the other interpretation: since John is declaring in this sentence the competency of the incarnate Son to manifest God to mankind. The ascension of Christ is indeed bound up with that truth, but is not, in the light of the previous course of thought, its primary factor. That is rather the eternal oneness of the Word with God; which, though passing through the phase of incarnation, nevertheless remains unbroken (John 3:13). Thus Godet, aptly: “The quality attributed to Jesus, of being the perfect revealer of the divine Being, is founded on His intimate and perfect relation to God Himself.”-DIVIDER-
The phrase, in the bosom of the Father, depicts this eternal relation as essentially a relation of love; the figure being used of the relation of husband and wife (Deuteronomy 13:6); of a father to an infant child (Numbers 11:12), and of the affectionate protection and rest afforded to Lazarus in Paradise (Luke 16:23). The force of the preposition εἰς , into, according to the first interpretation of who is, is akin to that of “with God” (see on John 1:1); denoting an ever active relation, an eternal going forth and returning to the Father's bosom by the Son in His eternal work of love. He ever goes forth from that element of grace and love and returns to it. That element is His life. He is there “because He plunges into it by His unceasing action” (Godet). [source]

John 5:7 When the water is troubled [οταν ταραχτηι το υδωρ]
Indefinite temporal clause with οταν — hotan and the first aorist passive subjunctive of ταρασσω — tarassō old verb to agitate (Matthew 2:3). The popular belief was that, at each outflow of this intermittent spring, there was healing power in the water for the first one getting in. To put me into the pool Final use of ινα — hina and the second aorist active subjunctive of βαλλω — ballō “that he throw me in” quickly before any one else. For this use of βαλλω — ballō see Mark 7:30; Luke 16:20. But while I am coming Temporal use of the relative, “in which time” Εγω — Egō (I) is emphatic. [source]
John 11:1 Was sick [ην αστενων]
Periphrastic imperfect active of αστενεω — astheneō old verb (from αστενης — asthenēs α — a privative, and στενος — sthenos strength). Lazarus See note on Luke 16:20 for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. Of Bethany Use of apo as in John 1:44 Philip of Bethsaida and John 1:45 Joseph of Nazareth. This Bethany is about two miles (John 11:18) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (John 10:40). It is doubtful if a distinction is meant here by απο ητανιας — apo and απο — ek between Bethany as the residence and some other village Note εκ της κωμης — Marthas not Μαριας και Μαρτας — Marthēs for the genitive. Elsewhere (John 11:19; Luke 10:38) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (John 11:5, John 11:19; Luke 10:38.). “The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels” (Westcott). [source]
Acts 2:27 In Hades [εις αιδην]
Hades is the unseen world, Hebrew Sheol, but here it is viewed as death itself “considered as a rapacious destroyer” (Hackett). It does not mean the place of punishment, though both heaven and the place of torment are in Hades (Luke 16:23). “Death and Hades are strictly parallel terms: he who is dead is in Hades” (Page). The use of εις — eis here=εν — en is common enough. The Textus Receptus here reads εις αιδου — eis Hāidou (genitive case) like the Attic idiom with δομον — domon (abode) understood. “Hades” in English is not translation, but transliteration. The phrase in the Apostles‘ Creed, “descended into hell” is from this passage in Acts (Hades, not Gehenna). The English word “hell” is Anglo-Saxon from ελαν — helan to hide, and was used in the Authorized Version to translate both Hades as here and Gehenna as in Matthew 5:22. [source]
Acts 2:40 He testified [διεμαρτυρατο]
First aorist middle of διαμαρτυρομαι — diamarturomai old verb, to make solemn attestation or call to witness (perfective use of δια — dia), while μαρτυρεω — martureō is to bear witness. Page insists that here it should be translated “protested solemnly” to the Jews as it seems to mean in Luke 16:28; Acts 20:23; 1 Timothy 5:21; 2 Timothy 2:14; 2 Timothy 4:1. And exhorted (και παρεκαλει — kai parekalei). Imperfect active, kept on exhorting. Save yourselves First aorist passive of σωζω — sōzō Literally, Be ye saved. Crooked (σκολιας — skolias). Old word, opposite of ορτος — orthos straight. Pravus the opposite of rectus, a perversity for turning off from the truth. Cf. Luke 9:41; Philemon 2:15. [source]
Acts 20:38 Sorrowing [οδυνωμενοι]
Present middle participle of οδυναω — odunaō old verb to cause intense pain, to torment (Luke 16:24), middle to distress oneself (Luke 2:48; Acts 20:38). Nowhere else in N.T. [source]
Acts 26:22 Saying nothing but what [ουδεν εκτος λεγων ων]
“Saying nothing outside of those things which.” The ablative relative ων — hōn is attracted into the case of the unexpressed antecedent τουτων — toutōn and so ablative after εκτος — ektos (adverbial preposition common in lxx, the papyri. In N.T. here and 1 Corinthians 6:18; 1 Corinthians 15:27; 2 Corinthians 12:2.). Cf. Luke 16:29 about Moses and the prophets. [source]
Acts 26:22 The help that is from God [επικουριας της απο του τεου]
Old word from επικουρεω — epikoureō to aid, and that from επικουρος — epikouros ally, assister. Only here in N.T. God is Paul‘s ally. All of the plots of the Jews against Paul had failed so far. I stand (εστηκα — hestēka). Second perfect of ιστημι — histēmi to place, intransitive to stand. Picturesque word (Page) of Paul‘s stability and fidelity (cf. Philemon 4:1; Ephesians 6:13). Both to small and great Dative singular (rather than instrumental, taking μαρτυρουμενος — marturoumenos middle, not passive) and use of τε και — te kai links the two adjectives together in an inclusive way. These two adjectives in the singular (representative singular rather than plural) can apply to age (young and old) or to rank (Revelation 11:18) as is specially suitable here with Festus and Agrippa present. In Acts 8:10 (Hebrews 8:11) the phrase explains παντες — pantes (all). Saying nothing but what (ουδεν εκτος λεγων ων — ouden ektos legōn hōn). “Saying nothing outside of those things which.” The ablative relative ων — hōn is attracted into the case of the unexpressed antecedent τουτων — toutōn and so ablative after εκτος — ektos (adverbial preposition common in lxx, the papyri. In N.T. here and 1 Corinthians 6:18; 1 Corinthians 15:27; 2 Corinthians 12:2.). Cf. Luke 16:29 about Moses and the prophets. [source]
Acts 26:22 Both to small and great [μικρωι τε και μεγαλωι]
Dative singular (rather than instrumental, taking μαρτυρουμενος — marturoumenos middle, not passive) and use of τε και — te kai links the two adjectives together in an inclusive way. These two adjectives in the singular (representative singular rather than plural) can apply to age (young and old) or to rank (Revelation 11:18) as is specially suitable here with Festus and Agrippa present. In Acts 8:10 (Hebrews 8:11) the phrase explains παντες — pantes (all). Saying nothing but what (ουδεν εκτος λεγων ων — ouden ektos legōn hōn). “Saying nothing outside of those things which.” The ablative relative ων — hōn is attracted into the case of the unexpressed antecedent τουτων — toutōn and so ablative after εκτος — ektos (adverbial preposition common in lxx, the papyri. In N.T. here and 1 Corinthians 6:18; 1 Corinthians 15:27; 2 Corinthians 12:2.). Cf. Luke 16:29 about Moses and the prophets. [source]
Romans 14:12 Shall give account [λογον δωσει]
So Aleph A C rather than αποδωσει — apodōsei of Textus Receptus. Common use of λογος — logos for account (bookkeeping, ledger) as in Luke 16:2. [source]
Colossians 1:25 The dispensation [οἰκονομίαν]
From οἶκος houseand νέμω todispense or manage. Hence οἰκονόμος ahouse-steward. Here the meaning is stewardship - the office of a steward or administrator in God's house. See on 1 Corinthians 9:17, and compare Luke 16:2-4; 1 Corinthians 4:1; Titus 1:7; 1 Peter 4:10. In Ephesians 3:2, the word is used of the divine arrangement or economy committed to Paul. In Ephesians 1:10of the divine government or regulation of the world. [source]
Colossians 1:25 According to the dispensation of God [κατα την οικονομιαν του τεου]
“According to the economy of God.” An old word from οικονομεω — oikonomeō to be a house steward (οικοσ νεμω — oikosπληρωσαι τον λογον του τεου — nemō) as in Luke 16:2-4; 1 Corinthians 9:17; Ephesians 1:9; Ephesians 3:9. It was by God‘s stewardship that Paul was made a minister of Christ. [source]
1 Timothy 6:17 Them that are rich in this world [τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι]
Forming one conception. Chrysostom says:; “Rich in this world, for others are rich in the world to come.” Comp. Luke 16:25. Πλουσίος richby Paul only metaphorically. See 2 Corinthians 8:9; Ephesians 2:4. The phrase ὁ νῦν αἰών thenow age, only here and Titus 2:12, the usual expression being ὁ αἰὼν οὗτος thisage or world, which is not found in Pastorals. [source]
1 Timothy 5:21 I charge [διαμαρτύρομαι]
In Paul 1 Thessalonians 4:6only. See on testifying, 1 Thessalonians 2:12. For this sense, adjure, see Luke 16:28; Acts 2:40; 2 Timothy 2:14. [source]
1 Timothy 1:4 To fables [μυτοις]
Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4. Genealogies (γενεαλογιαις — genealogiais). Dative of old word, in lxx, in N.T. only here and Titus 3:9. Endless Old verbal compound (from α — a privative and περαινω — perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις — ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω — ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις — zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει — en pistei). Pauline use of πιστις — pistis f0). [source]
1 Timothy 1:4 Endless [απεραντοις]
Old verbal compound (from α — a privative and περαινω — perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις — ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω — ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις — zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει — en pistei). Pauline use of πιστις — pistis f0). [source]
1 Timothy 1:4 A dispensation [οικονομιαν]
Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει — en pistei). Pauline use of πιστις — pistis f0). [source]
2 Timothy 1:16 Refreshed [ἀνέψυζεν]
N.T.oSeveral times in lxx; often in Class. Ἁνάψυξις refreshing Acts 3:19; and καταψύχειν tocool, Luke 16:24. Originally to cool; to revive by fresh air. [source]
Hebrews 11:29 Passed through [διέβησαν]
Only three times in N.T. See Luke 16:26; Acts 16:9. The simple Βαίνην does not occur in N.T. [source]
Hebrews 1:7 Of the angels [προς τους αγγελους]
“With reference to” “Spirits” the word also means. The meaning (note article with αγγελους — aggelous not with πνευματα — pneumata) apparently is one that can reduce angels to the elemental forces of wind and fire (Moffatt). A flame of fire Predicate accusative of πλοχ — phlox old word, in N.T. only here and Luke 16:24. Lunemann holds that the Hebrew here is wrongly rendered and means that God makes the wind his messengers (not angels) and flaming fire his servants. That is all true, but that is not the point of this passage. Preachers also are sometimes like a wind-storm or a fire. [source]
1 Peter 4:5 Who shall give account [οι αποδωσουσιν λογον]
Future active indicative of αποδιδωμι — apodidōmi For this use with λογον — logon (account) see Matthew 12:36; Luke 16:2; Acts 19:40; Hebrews 13:17. For the sudden use of the relative οι — hoi see Romans 3:8. [source]
Revelation 22:12 To give [ἀποδοῦναι]
Lit., to give back or in return for, thus appropriate to μισθός rewardHence Rev., better, render. See on give an account, Luke 16:2; and see on gave, Acts 4:33. [source]
Revelation 21:12 Gates [πυλῶνας]
Properly large gates. See on Luke 16:20; see on Acts 12:13. Compare Ezekiel 48:30sqq. [source]
Revelation 16:2 Sore [ἕλκος]
See on Luke 16:20. Compare the sixth Egyptian plague, Exodus 9:8-12, where the Septuagint uses this word ἕλκος boilAlso of the boil or scab of leprosy, Leviticus 13:18; king Hezekiah's boil, 2 Kings 20:7; the botch of Egypt, Deuteronomy 28:27, Deuteronomy 28:35. In Job 2:7(Sept.) the boils are described as here by πονηρός sorei0. [source]
Revelation 16:2 Into the earth [εις την γην]
This same use of εις — eis after εχεχεεν — execheen in Revelation 16:3, Revelation 16:4.It became (εγενετο — egeneto). “There came” (second aorist middle indicative of γινομαι — ginomai).A noisome and grievous sore “Bad and malignant sore.” ελκος — Helkos is old word for a suppurated wound (Latin ulcus), here, Revelation 16:11; Luke 16:21. See the sixth Egyptian plague (Exodus 9:10; Deuteronomy 28:27, Deuteronomy 28:35) and Job 2:7. The magicians were attacked in Egypt and the worshippers of Caesar here (Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20). [source]
Revelation 16:2 A noisome and grievous sore [ελκος κακον και πονηρον]
“Bad and malignant sore.” ελκος — Helkos is old word for a suppurated wound (Latin ulcus), here, Revelation 16:11; Luke 16:21. See the sixth Egyptian plague (Exodus 9:10; Deuteronomy 28:27, Deuteronomy 28:35) and Job 2:7. The magicians were attacked in Egypt and the worshippers of Caesar here (Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20). [source]
Revelation 17:3 He carried me away [απηνεγκεν με]
Second aorist active indicative of αποπερω — apopherō to bear away, prophetic aorist. This verb is used of angels at death (Luke 16:22) or in an ecstasy (Revelation 21:10 and here). [source]
Revelation 2:2 Works [εργα]
The whole life and conduct as in John 6:29.And thy toil and patience (και τον κοπον και την υπομονην σου — kai ton kopon kai tēn hupomonēn sou). “Both thy toil and patience,” in explanation of εργα — erga and see 1 Thessalonians 1:3, where all three words (εργον κοποσ υπομονη — ergonεργα — koposκοποι — hupomonē) occur together as here. See Revelation 14:13 for sharp distinction between υπομονη — erga (activities) and κοπος — kopoi (toils, with weariness). Endurance (και οτι — hupomonē) in hard toil (κοπος — kopos).And that Further explanation of δυνασαι — kopos (hard toil).Not able (βαστασαι — ou dunēi). This Koiné form for the Attic βασταζω — dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω — bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις — kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους — peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν — dunēiκαι ουκ οντας — echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες — kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω — kai ouk ontas to correspond to επειρασας — legontas didst find (πσευδεις — kai heures). Second aorist active indicative of πσευδης — heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Revelation 2:2 Not able [βαστασαι]
This Koiné form for the Attic βασταζω — dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2. [source]
Revelation 21:12 Having a wall great and high [εχουσα τειχος μεγα και υπσηλον]
John returns, after the parenthesis in Revelation 21:11, to the structure in Revelation 21:10, only to use the accusative εχουσαν — echousan as before to agree with πολιν — polin but the nominative εχουσα — echousa as again with “twelve gates” Πυλων — Pulōn is an old word (from πυλη — pulē gate) for a large gate as in Luke 16:20 and six times in Rev for the gate tower of a city wall (Revelation 21:12, Revelation 21:13, Revelation 21:15, Revelation 21:21, Revelation 21:25; Revelation 22:14) as in 1 Kings 17:10; Acts 14:13. See Ezekiel 48:31. for these twelve gates, one for each tribe (cf. Revelation 7:1-8). [source]
Revelation 2:2 And that [ου δυνηι]
Further explanation of δυνασαι — kopos (hard toil).Not able (βαστασαι — ou dunēi). This Koiné form for the Attic βασταζω — dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω — bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις — kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους — peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν — dunēiκαι ουκ οντας — echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες — kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω — kai ouk ontas to correspond to επειρασας — legontas didst find (πσευδεις — kai heures). Second aorist active indicative of πσευδης — heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Revelation 20:13 Death and Hades [ο τανατος και ο αιδης]
“An inseparable pair” (Swete) as in Revelation 1:18; Revelation 6:8; Revelation 20:14. So in Matthew 16:18 “the gates of Hades” means the power of death. Etymologically Hades is the unseen world where all who die are as opposed to this visible world, but in actual use Hades is sometimes treated as the abode of the unrighteous (Luke 16:23). Charles thinks that this is true here, though there is nothing to show it apart from the personification of death and Hades and the casting of both into the lake of fire in Revelation 20:14. Here again “each man” (εκαστος — hekastos) receives judgment according to his deeds (Matthew 16:27; 1 Corinthians 3:13; 2 Corinthians 5:10; Romans 2:6; Romans 14:12; 1 Peter 1:17; Revelation 2:23). [source]

What do the individual words in Luke 16:2 mean?

And having called him he said to him What [is] this I hear concerning you Give the account of the stewardship of you not for you are able any longer to manage
καὶ φωνήσας αὐτὸν εἶπεν αὐτῷ Τί τοῦτο ἀκούω περὶ σοῦ ἀπόδος τὸν λόγον τῆς οἰκονομίας σου οὐ γὰρ δύνῃ ἔτι οἰκονομεῖν

φωνήσας  having  called 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: φωνέω 
Sense: to sound, emit a sound, to speak.
εἶπεν  he  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
αὐτῷ  to  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Τί  What  [is] 
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular
Root: τίς  
Sense: who, which, what.
τοῦτο  this 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
ἀκούω  I  hear 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
περὶ  concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
ἀπόδος  Give 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: ἀποδίδωμι  
Sense: to deliver, to give away for one’s own profit what is one’s own, to sell.
λόγον  account 
Parse: Noun, Accusative Masculine Singular
Root: λόγος  
Sense: of speech.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
οἰκονομίας  stewardship 
Parse: Noun, Genitive Feminine Singular
Root: οἰκονομία  
Sense: the management of a household or of household affairs.
σου  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
δύνῃ  you  are  able 
Parse: Verb, Present Indicative Middle or Passive, 2nd Person Singular
Root: δύναμαι  
Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom.
ἔτι  any  longer 
Parse: Adverb
Root: ἔτι  
Sense: yet, still.
οἰκονομεῖν  to  manage 
Parse: Verb, Present Infinitive Active
Root: οἰκονομέω  
Sense: to be a steward.