KJV: Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.
YLT: 'Afterward to another he said, And thou, how much dost thou owe? and he said, A hundred cors of wheat; and he saith to him, Take thy bill, and write eighty.
Darby: Then he said to another, And thou, how much dost thou owe? And he said, A hundred cors of wheat. And he says to him, Take thy writing and write eighty.
ASV: Then said he to another, And how much owest thou? And he said, A hundred measures of wheat. He saith unto him, Take thy bond, and write fourscore.
| ἑτέρῳ | to another |
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Parse: Adjective, Dative Masculine Singular Root: ἀλλοιόω Sense: the other, another, other. |
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| εἶπεν | he said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| πόσον | how much |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: πόσος Sense: how great. |
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| ὀφείλεις | owe |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: ὀφείλω Sense: to owe. |
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| Ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἑκατὸν | A hundred |
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Parse: Adjective, Accusative Masculine Plural Root: ἑκατόν Sense: a hundred. |
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| κόρους | cors |
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Parse: Noun, Accusative Masculine Plural Root: κόρος Sense: a corus or cor, the largest Hebrew dry measure (i. |
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| σίτου | of wheat |
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Parse: Noun, Genitive Masculine Singular Root: σιτίον Sense: wheat, grain. |
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| Λέγει | He says |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| αὐτῷ | to him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Δέξαι | Take |
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Parse: Verb, Aorist Imperative Middle, 2nd Person Singular Root: δέχομαι Sense: to take with the hand. |
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| σου | your |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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| τὰ | - |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| γράμματα | bill |
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Parse: Noun, Accusative Neuter Plural Root: γράμμα Sense: a letter. |
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| γράψον | write |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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| ὀγδοήκοντα | eighty |
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Parse: Adjective, Accusative Masculine Plural Root: ὀγδοήκοντα Sense: eighty. |
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Greek Commentary for Luke 16:7
Another Hebrew word for dry measure. The Hebrew cor was about ten bushels. Data are not clear about the Hebrew measures whether liquid (bath) or dry (cor). [source]
A different one with a different debt, and his circumstances demanding a different rate of discount. [source]
Cors. A cor was ten baths; the dry and the fluid measures being the same. [source]
Reverse Greek Commentary Search for Luke 16:7
Lit.,take back thy writings. Rev., bond. Wyc., obligation; and in Luke 16:7, letters. The plural is used for a single document. The bill is the bond which the buyer has given, and which is in the steward's keeping. He gives it back to the debtor for him to alter the figures. [source]
It is important to understand the precise sense of this word, because it goes to determine whether Jesus intended an antithesis between Moses' writings and His own words, or simply between Moses ( ἐκείνου ) and Himself ( ἐμοῖς ). Γράμμα primarily means what is written. Hence it may describe either a single character or a document. From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters, at Luke 23:38; 2 Corinthians 3:7; Galatians 6:11. In Acts 28:21, it means official communications. Paul, with a single exception (2 Corinthians 3:7), uses it of the letter of scripture as contrasted with its spirit (Romans 2:27, Romans 2:29; Romans 7:6; 2 Corinthians 3:6). In Luke 16:6, Luke 16:7, it denotes a debtor's bond (A.V., bill ). In John 7:15, Acts 26:24) it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept., Isaiah 29:11, Isaiah 29:12) where a learned man is described as ἐπιτάμενος γράμματα , acquainted with letters. Once it is used collectively of the sacred writings - the scriptures (2 Timothy 3:15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters ( γράμματα John 7:15)? Also the comment upon Peter and John (Acts 4:13) that they were unlearned ( ἀγράμματοι ). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning ( πολλά γράμματα ) doth make thee mad (Acts 26:24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes ( γραμματεῖς ) were charged with producing copies according to the letter ( κατὰ τὸ γράμμα ). -DIVIDER- -DIVIDER- The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before ἱερὰ γράμμα , so that the meaning is apparently more general: “thou hast known sacred writings.” The familiar formula for the scriptures was αἱ γραφαὶ ἁγίαι . A single book of the collection of writings was known as βιβλίον (Luke 4:17), or βίβλος (Luke 20:42); never γραφή , which was the term for a particular passage. See on Mark 12:10. -DIVIDER- -DIVIDER- It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words ( ῥήμασιν , see on Luke 1:37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally. -DIVIDER- -DIVIDER- [source]
Επειτα Epeita (only here in John) means thereafter (Luke 16:7) and it is made plainer by the addition of μετα τουτο meta touto (cf. John 2:12; John 11:11), meaning after the two days had elapsed. Let us go into Judea again Volitive (hortative) subjunctive of αγω agō (intransitive use as in John 11:11, John 11:16). They had but recently escaped the rage of the Jews in Jerusalem (John 10:39) to this haven in Bethany beyond Jordan (John 10:40). [source]
Rather a different, another sort of gospel. See Matthew 6:24; Luke 16:7; Luke 18:10. In illustration of the differences between ἄλλος anotherand ἕτερος differentsee 1 Corinthians 12:8-10; 1 Corinthians 15:40; 2 Corinthians 11:4; Romans 8:23. [source]