The Fallible Study Bible

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Luke6:27–36

Love Your Enemies

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Luke 6:27–36 — Love Your Enemies. 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.

27

But to those of you who will listen, I say: Love your enemies, do good to those who hate you,

Berean Standard Bible · CC0

Greek — tap a word ↓

Alla hymin tois akouousin legō Agapate hymōn tous echthrous poieite kalōs tois misousin hymas

Word by word14 · parsed
ἈλλὰAllaButG235
√ ἀλλά — properly, other things, iConjunction
Adversative pivot from the woes (6:24 to 26) to the commands of love.
ὑμῖνhyminto those of youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
τοῖςtoiswhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
ἀκούουσινakouousinwill listenG191
√ ἀκούω — to hear (in various senses)VerbPresent Participle ActiveDative Masculine Plural
akouō: to hear (present participle) Present tense: “the ones hearing.” In Luke hearing is the threshold of discipleship (6:47, 8:21); the commands are addressed to those who receive the word, not to the world at large.
λέγωlegōI sayG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
First person singular legō: the authority is Jesus' own. Gill reads it as set against the traditions the hearers had received.
ἈγαπᾶτεAgapateLoveG25
√ ἀγαπάω — to love (in a social or moral sense)VerbPresent Imperative Active2nd Person Plural
agapaō: to love (present imperative) The verb of chosen, willed love. Its object here is the one class of people every human instinct exempts. The present imperative makes it a standing rule, and v. 35 repeats it as the frame of the whole section (vv. 27 to 35 are bracketed by the same command).
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἐχθροὺςechthrousenemiesG2190
√ ἐχθρός — hateful (passively, odious, or actively, hostile)AdjectiveAccusative Masculine Plural
echthros: hateful, hostile Strong's gives both the passive sense (odious) and the active (hostile). In context it is active: the people of v. 22 who hate, exclude and revile the disciples. Cambridge points to Exodus 23:4 and Proverbs 25:21 as the Law's own seed of this command.
ποιεῖτεpoieitedoG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbPresent Imperative Active2nd Person Plural
καλῶςkalōsgoodG2573
√ καλῶς — well (usually morally)Adverb
kalōs: well, nobly The adverb gives the deed its quality: beneficence that is morally fine, not grudging.
τοῖςtoisto those whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
μισοῦσινmisousinhateG3404
√ μισέω — to detest (especially to persecute)VerbPresent Participle ActiveDative Masculine Plural
miseō: to hate, detest Present participle: those who keep on hating. The same verb as the fourth beatitude (6:22, “when men hate you”), so the command answers the very persecution the blessings anticipated.
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
28

bless those who curse you, pray for those who mistreat you.

Berean Standard Bible · CC0

Greek — tap a word ↓

eulogeite tous katarōmenous hymas proseuchesthe peri tōn epēreazontōn hymas

Word by word9 · parsed
εὐλογεῖτεeulogeiteblessG2127
√ εὐλογέω — to speak well of, iVerbPresent Imperative Active2nd Person Plural
eulogeō: to speak well of, bless Present imperative. In Luke the word opens and closes the Gospel (1:42, 1:64; 24:50 to 53, where the risen Jesus blesses with lifted hands). The disciple is to do toward cursers what God does toward His people.
τοὺςtousthose whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
καταρωμένουςkatarōmenouscurseG2672
√ καταράομαι — to execrateVerbPresent Participle Middle or PassiveAccusative Masculine Plural
kataraomai: to execrate, curse A rare verb (5 verses in this text base). Gill suggests the setting of synagogue anathemas. Paul repeats the exact pair eulogeite / kataraomai at Romans 12:14, and James 3:9 condemns the tongue that does both.
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
προσεύχεσθεproseuchestheprayG4336
√ προσεύχομαι — to pray to God, iVerbPresent Imperative Middle or Passive2nd Person Plural
proseuchomai: to pray (present imperative, middle) The highest form of enemy love: speech not about the enemy to others but about the enemy to God. Luke alone records Jesus doing it on the cross (23:34) and Stephen copying Him (Acts 7:60), as Cambridge and Pulpit both note.
περὶperiforG4012
√ περί — properly, through (all over), iPreposition
Preposition: “concerning”; the enemy becomes the subject of intercession.
τῶνtōnthose whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ἐπηρεαζόντωνepēreazontōnmistreatG1908
√ ἐπηρεάζω — to insult, slanderVerbPresent Participle ActiveGenitive Masculine Plural
epēreazō: to insult, slander, abuse Present participle. Its only other occurrence in this text base is 1 Peter 3:16, of those who revile the Christians' good conduct; Matthew 5:44 carries it only in some later manuscripts.
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
29

If someone strikes you on one cheek, turn to him the other also. And if someone takes your cloak, do not withhold your tunic as well.

Berean Standard Bible · CC0

Greek — tap a word ↓

typtonti se epi tēn siagona pareche tō tēn allēn kai kai apo tou airontos sou to himation mē kōlysēs ton chitōna kai

Word by word22 · parsed
τύπτοντίtyptonti[If someone] strikesG5180
√ τύπτω — to "thump", iVerbPresent Participle ActiveDative Masculine Singular
typtō: to thump, strike Present participle: “the one striking.” The setting is an insult or assault already under way.
σεseyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
ἐπὶepionG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
τὴνtēn[one]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
σιαγόναsiagonacheekG4600
√ σιαγών — the jaw-bone, iNounAccusative Feminine Singular
siagōn: jaw-bone, cheek A very rare word (2 verses in this text base: here and Matthew 5:39), which makes the Synoptic parallel a true verbal link. Cambridge notes Jesus Himself, struck at His trial, protested the injustice (John 18:22 to 23): the principle governs the heart before it governs the reflex.
πάρεχεparecheturnG3930
√ παρέχω — to hold near, iVerbPresent Imperative Active2nd Person Singular
parechō: to hold near, offer Present imperative, singular. The disciple does not retaliate; he offers. The same voluntary posture is used of Christ in Isaiah 50:6 (“I gave my back to those who strike”), though no verbal link is claimed here.
τῷtōto himG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ἄλληνallēnotherG243
√ ἄλλος — "else," iAdjectiveAccusative Feminine Singular
καὶkaialsoG2532
√ καί — and, also, even, so then, too, etcConjunction
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπὸapovvvG575
√ ἀπό — "off," iPreposition
τοῦtou[if someone]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
αἴροντόςairontostakesG142
√ αἴρω — to lift upVerbPresent Participle ActiveGenitive Masculine Singular
airō: to lift up, take away Present participle. Benson notes that tou airontos “properly signifies” violent or fraudulent taking (in v. 30); Ellicott reads Luke's whole maxim as direct violence rather than legal process.
σουsouyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἱμάτιονhimationcloakG2440
√ ἱμάτιον — a dress (inner or outer)NounAccusative Neuter Singular
himation: outer garment The cloak that also served as a poor man's bedding (Exodus 22:26 to 27).
μὴmēdo notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
κωλύσῃςkōlysēswithholdG2967
√ κωλύω — to estop, iVerbAorist Subjunctive Active2nd Person Singular
Aorist subjunctive prohibition: do not start to prevent it.
τὸνton[your]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
χιτῶναchitōnatunicG5509
√ χιτών — a tunic or shirtNounAccusative Masculine Singular
chitōn: tunic The inner garment; to yield it is to be left almost naked.
καὶkaias wellG2532
√ καί — and, also, even, so then, too, etcConjunction
30

Give to everyone who asks you, and if anyone takes what is yours, do not demand it back.

Berean Standard Bible · CC0

Greek — tap a word ↓

didou panti aitounti se kai apo tou airontos ta sa mē apaitei

Word by word12 · parsed
δίδουdidouGiveG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbPresent Imperative Active2nd Person Singular
didōmi: to give Present imperative: “keep giving.” Cambridge reads the precept as large-handed but thoughtful charity; Pulpit hears in it the saying “it is more blessed to give than to receive” (Acts 20:35).
παντὶpantito everyone whoG3956
√ πᾶς — all, any, every, the wholeAdjectiveDative Masculine Singular
pas: every Universal in scope; the commentators' limits (Poole, Cambridge, Pulpit) are applications, not part of the wording.
αἰτοῦντίaitountiasksG154
√ αἰτέω — to ask (in genitive case)VerbPresent Participle ActiveDative Masculine Singular
aiteō: to ask The same verb Jesus uses of prayer to the Father (11:9 to 13): the disciple who asks God and receives is to be the one who gives to those who ask.
σεseyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπὸapovvvG575
√ ἀπό — "off," iPreposition
τοῦtou[if anyone]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
αἴροντοςairontostakesG142
√ αἴρω — to lift upVerbPresent Participle ActiveGenitive Masculine Singular
Same participle as v. 29: the one taking away.
τὰtawhat [is]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
σὰsayoursG4674
√ σός — thinePersonal / Possessive PronounAccusative Neuter 2nd Person Plural
ta sa: “the things that are yours,” property in general.
μὴmē{do} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
ἀπαίτειapaiteidemand [it] backG523
√ ἀπαιτέω — to demand backVerbPresent Imperative Active2nd Person Singular
apaiteō: to demand back Present imperative with mē: stop demanding / do not make a practice of demanding. Its only other use is Luke 12:20, where God “demands back” the rich fool's soul: the disciple who will not demand back his goods lives under the God who alone may demand back a life. Gill links the verse to the release of debts in Deuteronomy 15:2.
31

Do to others as you would have them do to you.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai poieite autois homoiōs kathōs thelete hina hoi anthrōpoi poiōsin hymin

Word by word11 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ποιεῖτεpoieiteDoG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbPresent Imperative Active2nd Person Plural
poieō: to do Present imperative: the rule is continual conduct. The same verb ends the verse (poiōsin) and returns in v. 33 (“sinners do the same”), framing a contrast between reciprocal doing and initiating doing.
αὐτοῖςautoisto [others]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 PronounDative Masculine 3rd Person Plural
ὁμοίωςhomoiōsG3668
√ ὁμοίως — similarlyAdverb
Adverb: “likewise,” matching kind for kind.
καθὼςkathōsasG2531
√ καθώς — just (or inasmuch) as, thatAdverb
kathōs: just as The same comparative particle opens v. 36 (“just as your Father is merciful”): the unit moves from self as measure (v. 31) to God as measure (v. 36).
θέλετεtheleteyou would haveG2309
√ θέλω — to determine (as an active option from subjective impulseVerbPresent Indicative Active2nd Person Plural
thelō: to will, wish The rule is positive: not merely “do not do what you hate” but actively do what you would want. Gill calls it the sum and substance of the law and prophets (cf. Matthew 7:12).
ἵναhinaG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἄνθρωποιanthrōpoi[them]G444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounNominative Masculine Plural
Generic “the people”: the rule spans all humanity.
ποιῶσινpoiōsindoG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbPresent Subjunctive Active3rd Person Plural
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
32

If you love those who love you, what credit is that to you? Even sinners love those who love them.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai ei agapate tous agapōntas hymas poia charis estin hymin gar kai hoi hamartōloi agapōsin tous agapōntas autous

Word by word18 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εἰeiIfG1487
√ εἰ — if, whether, that, etcConjunction
ei with the indicative: a real condition. Jesus assumes they do love those who love them.
ἀγαπᾶτεagapateyou loveG25
√ ἀγαπάω — to love (in a social or moral sense)VerbPresent Indicative Active2nd Person Plural
agapaō: to love The verb appears four times in this verse: the world's love is a closed circle, love returned to love.
τοὺςtousthose whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἀγαπῶνταςagapōntasloveG25
√ ἀγαπάω — to love (in a social or moral sense)VerbPresent Participle ActiveAccusative Masculine Plural
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
ποίαpoiawhatG4169
√ ποῖος — individualizing interrogative (of character) what sort of, or (of number) which oneInterrogative / Indefinite PronounNominative Feminine Singular
Interrogative of quality: “what kind?” Repeated identically in vv. 33 and 34, a three-fold refrain.
χάριςchariscreditG5485
√ χάρις — graciousness (as gratifying), of manner or act (abstract or concreteNounNominative Feminine Singular
charis: grace, favor, thanks The refrain's key noun, repeated in vv. 32, 33 and 34. Ellicott hears in Luke's word the expectation of gratitude, against Matthew's “reward.” 1 Peter 2:20 uses the same pairing of poios and charis for suffering patiently while doing good: that, not reciprocity, “is grace with God.”
ἐστίνestinis thatG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
γὰρgarG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
καὶkaiEvenG2532
√ καί — and, also, even, so then, too, etcConjunction
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἁμαρτωλοὶhamartōloisinnersG268
√ ἁμαρτωλός — sinful, iAdjectiveNominative Masculine Plural
hamartōlos: sinful, a sinner In Luke the word marks those Jesus came to call (5:32, 15:1 to 2); here it marks the ceiling of ordinary human morality, which disciples must exceed.
ἀγαπῶσινagapōsinloveG25
√ ἀγαπάω — to love (in a social or moral sense)VerbPresent Indicative Active3rd Person Plural
τοὺςtousthose whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἀγαπῶνταςagapōntasloveG25
√ ἀγαπάω — to love (in a social or moral sense)VerbPresent Participle ActiveAccusative Masculine Plural
αὐτοὺςautousthemG846
√ 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
33

If you do good to those who do good to you, what credit is that to you? Even sinners do the same.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai gar ean agathopoiēte tous agathopoiountas hymas poia charis estin hymin kai hoi hamartōloi poiousin to auto

Word by word17 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
γὰρgarG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
ἐὰνeanIfG1437
√ ἐάν — a conditional particleConjunction
ἀγαθοποιῆτεagathopoiēteyou do goodG15
√ ἀγαθοποιέω — to be a well-doer (as a favor or a duty)VerbPresent Subjunctive Active2nd Person Plural
agathopoieō: to do good The compound (9 verses) recurs at Luke 6:9 (“is it lawful on the Sabbath to do good?”) and becomes 1 Peter's watchword for Christians under hostility (2:15, 3:6, 3:17, per the Verifier), and recurs in 3 John 1:11 and Mark 3:4. Reciprocal beneficence, Jesus says, is still within the sinner's reach.
τοὺςtousto those whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἀγαθοποιοῦνταςagathopoiountasdo good toG15
√ ἀγαθοποιέω — to be a well-doer (as a favor or a duty)VerbPresent Participle ActiveAccusative Masculine Plural
Participle of the same verb: the circle closes again.
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
ποίαpoiawhatG4169
√ ποῖος — individualizing interrogative (of character) what sort of, or (of number) which oneInterrogative / Indefinite PronounNominative Feminine Singular
χάριςchariscreditG5485
√ χάρις — graciousness (as gratifying), of manner or act (abstract or concreteNounNominative Feminine Singular
charis Second strike of the refrain.
ἐστίνestinis thatG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
καὶkaiEvenG2532
√ καί — and, also, even, so then, too, etcConjunction
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἁμαρτωλοὶhamartōloisinnersG268
√ ἁμαρτωλός — sinful, iAdjectiveNominative Masculine Plural
hamartōlos Same verdict: reciprocity is not discipleship.
ποιοῦσινpoiousindoG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbPresent Indicative Active3rd Person Plural
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
αὐτὸautosameG846
√ 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 Neuter 3rd Person Singular
to auto: “the same thing.”
34

And if you lend to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, expecting to be repaid in full.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai ean danisēte par’ hōn elpizete labein poia charis estin hymin kai hamartōloi danizousin hamartōlois hina apolabōsin ta isa

Word by word19 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐὰνeanifG1437
√ ἐάν — a conditional particleConjunction
δανίσητεdanisēteyou lend [to those]G1155
√ δανείζω — to loan on interestVerbAorist Subjunctive Active2nd Person Plural
daneizō: to lend Aorist subjunctive in a general condition. The third case of reciprocity: love, good, now money. Poole denies the text is a prohibition of usury; it targets the motive of lending.
παρ’par’fromG3844
√ παρά — properly, nearPreposition
ὧνhōnwhomG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounGenitive Masculine Plural
ἐλπίζετεelpizeteyou expectG1679
√ ἐλπίζω — to expect or confideVerbPresent Indicative Active2nd Person Plural
elpizō: to expect, hope Present indicative. Set up deliberately against v. 35's apelpizontes.
λαβεῖνlabeinrepaymentG2983
√ λαμβάνω — while G138 (αἱρέομαι) is more violent, to seize or remove))VerbAorist Infinitive Active
Aorist infinitive: “to receive.”
ποίαpoiawhatG4169
√ ποῖος — individualizing interrogative (of character) what sort of, or (of number) which oneInterrogative / Indefinite PronounNominative Feminine Singular
χάριςchariscreditG5485
√ χάρις — graciousness (as gratifying), of manner or act (abstract or concreteNounNominative Feminine Singular
charis Third and last strike of the refrain.
ἐστίνestinis thatG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
καὶkaiEvenG2532
√ καί — and, also, even, so then, too, etcConjunction
ἁμαρτωλοὶhamartōloisinnersG268
√ ἁμαρτωλός — sinful, iAdjectiveNominative Masculine Plural
δανίζουσινdanizousinlendG1155
√ δανείζω — to loan on interestVerbPresent Indicative Active3rd Person Plural
ἁμαρτωλοῖςhamartōloisto sinnersG268
√ ἁμαρτωλός — sinful, iAdjectiveDative Masculine Plural
Sinners lending to sinners: a closed market of mutual benefit.
ἵναhinaexpectingG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
ἀπολάβωσινapolabōsinto be repaidG618
√ ἀπολαμβάνω — to receive (specially, in full, or as a host)VerbAorist Subjunctive Active3rd Person Plural
apolambanō: to receive in full, back Aorist subjunctive in a purpose clause. The same verb is used of the rich man who “received” his good things in his lifetime (16:25): Luke's warning against receiving one's whole reward now.
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
ἴσαisain fullG2470
√ ἴσος — similar (in amount and kind)AdjectiveAccusative Neuter Plural
isos: equal Equal value returned.
35

But love your enemies, do good to them, and lend to them, expecting nothing in return. Then your reward will be great, and you will be sons of the Most High; for He is kind to the ungrateful and wicked.

Berean Standard Bible · CC0

Greek — tap a word ↓

Plēn agapate hymōn tous echthrous kai agathopoieite kai danizete apelpizontes mēden kai hymōn ho misthos estai polys kai esesthe huioi Hypsistou hoti autos estin chrēstos epi tous acharistous kai ponērous

Word by word30 · parsed
ΠλὴνPlēnButG4133
√ πλήν — moreover (besides), iConjunction
plēn: but rather Resumes and intensifies the opening command after the three “what grace?” questions.
ἀγαπᾶτεagapateloveG25
√ ἀγαπάω — to love (in a social or moral sense)VerbPresent Imperative Active2nd Person Plural
agapaō Present imperative again, closing the bracket opened at v. 27. Ellicott: the tense implies “a perpetual abiding rule of action.”
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἐχθροὺςechthrousenemiesG2190
√ ἐχθρός — hateful (passively, odious, or actively, hostile)AdjectiveAccusative Masculine Plural
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀγαθοποιεῖτεagathopoieitedo good [to them]G15
√ ἀγαθοποιέω — to be a well-doer (as a favor or a duty)VerbPresent Imperative Active2nd Person Plural
agathopoieō Now commanded toward enemies, not returned to benefactors as in v. 33.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
δανίζετεdanizetelend [to them]G1155
√ δανείζω — to loan on interestVerbPresent Imperative Active2nd Person Plural
daneizō Lending now detached from hope of return.
ἀπελπίζοντεςapelpizontesexpecting nothing in returnG560
√ ἀπελπίζω — to hope out, iVerbPresent Participle ActiveNominative Masculine Plural
apelpizō: to give up hope; to hope for nothing back Present participle; used only here in the NT. Two senses compete: “hoping for nothing in return” (Vulgate nihil inde sperantes, defended by Benson) and “despairing of nothing” (Ellicott, from Septuagint usage, comparing 1 Corinthians 13:7 and Galatians 6:9). Either way the lender's security is moved from the borrower to God.
μηδὲνmēden. . .G3367
√ μηδείς — not even one (man, woman, thing)AdjectiveAccusative Neuter Singular
καὶkaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
μισθὸςmisthosrewardG3408
√ μισθός — pay for service (literally or figuratively), good or badNounNominative Masculine Singular
misthos: wages, reward The reward Luke declines to name in vv. 32 to 34 is here promised. Ellicott and Pulpit read it by Genesis 15:1 (God as the “exceeding great reward”); Gill includes temporal blessing and future remembrance.
ἔσταιestaiwill beG1510
√ εἰμί — I exist (used only when emphatic)VerbFuture Indicative Middle3rd Person Singular
πολύςpolysgreatG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveNominative Masculine Singular
polys: much, great “Great”: an echo of 6:23, “your reward is great in heaven.”
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔσεσθεesestheyou will beG1510
√ εἰμί — I exist (used only when emphatic)VerbFuture Indicative Middle2nd Person Plural
Future indicative: “you will be,” a promise, not a condition of entry.
υἱοὶhuioisons ofG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Plural
huios: son In Hebrew idiom “son of” means one who shares the character of. Gill: such are “made manifest, and declared to be the children of God” by resembling Him. The sonship is displayed by the conduct, not purchased by it.
ὙψίστουHypsistouthe Most HighG5310
√ ὕψιστος — highest, iAdjectiveGenitive Masculine SingularSuperlative
hypsistos: highest, the Most High A Lukan title for God (1:32, 1:35, 1:76, 8:28). Ellicott: this is the only place where Jesus Himself applies the name to the Father. Gill links it to Psalm 82:6, “sons of the Most High.”
ὅτιhotiforG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
Causal hoti: the ground of the whole unit lies here, in God's character.
αὐτὸςautosHeG846
√ 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 PronounNominative Masculine 3rd Person Singular
ἐστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
χρηστόςchrēstoskindG5543
√ χρηστός — employed, iAdjectiveNominative Masculine Singular
chrēstos: kind, gracious Applied to God in Psalm 34:8 (Greek), quoted in 1 Peter 2:3 (Ellicott). Luke generalizes Matthew 5:45's sun and rain into a single attribute.
ἐπὶepitoG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἀχαρίστουςacharistousungratefulG884
√ ἀχάριστος — thankless, iAdjectiveAccusative Masculine Plural
acharistos: ungrateful Rare (2 verses: here and 2 Timothy 3:2). The word contains charis: God gives grace to the graceless.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πονηρούςponērouswickedG4190
√ πονηρός — hurtful, iAdjectiveAccusative Masculine Plural
ponēros: evil, wicked The active wrongdoer, not only the passive ingrate.
36

Be merciful, just as your Father is merciful.

Berean Standard Bible · CC0

Greek — tap a word ↓

Ginesthe oiktirmones kai kathōs hymōn ho Patēr estin oiktirmōn

Word by word9 · parsed
ΓίνεσθεGinestheBeG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbPresent Imperative Middle or Passive2nd Person Plural
ginomai: to become Present imperative: a continuing becoming. Cambridge notes the major manuscripts omit oun (“therefore”), so the verse stands as a summary rather than a strict inference.
οἰκτίρμονεςoiktirmonesmercifulG3629
√ οἰκτίρμων — compassionateAdjectiveNominative Masculine Plural
oiktirmōn: compassionate The Septuagint's word for God's self-revealed compassion (Exodus 34:6 is often cited for it, though this tool does not index the Septuagint). Ellicott calls mercy “the noblest of the divine attributes.”
καὶkaijustG2532
√ καί — and, also, even, so then, too, etcConjunction
καθὼςkathōsasG2531
√ καθώς — just (or inasmuch) as, thatAdverb
kathōs: just as Mirrors v. 31: there the self was the measure; here the Father is.
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΠατὴρPatērFatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounNominative Masculine Singular
patēr: father The disciples' God is “your Father”: the sonship promised in v. 35 is assumed as the ground of the command. Gill notes Jewish usage naming God simply “the Merciful.”
ἐστίνestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
οἰκτίρμωνoiktirmōnmercifulG3629
√ οἰκτίρμων — compassionateAdjectiveNominative Masculine Singular
Second oiktirmōn: the word repeated so that disciple and Father bear the same adjective.

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. The command to the hearers — Luke 6:27 to 28

After the four woes, Jesus turns with a hard Ἀλλὰ to “the ones hearing” and issues four present imperatives in two pairs: love and do good (deeds), bless and pray (speech). Each answers a matching hostility: enemies, haters, cursers, abusers. Cambridge insists the command is not new to Israel's Scripture (Exodus 23:4, Proverbs 25:21) but restores “the highest part of the Law”; Gill, reading through Matthew 5:43, sets it against received tradition; Ellicott notes that Luke states the command “in its width and universality” without the Matthean contrast. Henry's verdict frames the whole unit: “These are hard lessons to flesh and blood,” made possible only by being grounded in Christ's love. Cambridge and Pulpit both point forward to Luke 23:34 and Acts 7:60, where Luke shows the prayer for enemies actually prayed.

ii. The unresisting hand — Luke 6:29 to 31

The verbs turn singular: πάρεχε, μὴ κωλύσῃς, δίδου, μὴ ἀπαίτει. The person struck offers the other jaw; the person robbed of the cloak does not prevent the tunic; the person asked keeps giving; the person plundered does not demand back. Ellicott reads Luke's cloak sequence as robbery rather than lawsuit; Benson calls the sayings proverbial for “the tenderest points of honour and property.” Cambridge, Pulpit and Poole all limit the letter (Jesus at John 18:22 to 23; Paul at Acts 23:3), and Poole guards the lawful use of courts. Then the golden rule (v. 31) gathers the whole: Poole calls it “the law of nature,” Gill “the sum and substance of the law and prophets.”

iii. What sort of grace? — Luke 6:32 to 34

Three conditions, one refrain: ποία ὑμῖν χάρις ἐστίν, “what kind of grace is that to you?” Love for love, good for good, loan for repayment: sinners do all three. Luke's word is charis, the word for unearned favor, where Matthew has “reward” (Ellicott). Benson relays Theophylact's choice: “to be like sinners or like God?” Pulpit, through Trench, quotes Augustine's three levels of return: evil for good is devilish, like for like is human, good for evil is divine. Ellicott and Cambridge observe that interest on loans is not even in view; the critique is of reciprocity itself.

iv. Sons of the Most High — Luke 6:35 to 36

Πλὴν: “But rather.” The opening command returns (love your enemies), now with lending added and the rare participle ἀπελπίζοντες, which Benson defends as “hoping for nothing again” and Ellicott prefers as “in nothing despairing.” Then the ground: a great misthos and the identity of “sons of the Most High,” because He is chrēstos to the ungrateful and evil. Ellicott and Pulpit hear Genesis 15:1, God as Abraham's “exceeding great reward”; Pulpit asks what the reward is and answers, a share in God's own life. The unit closes on the measure: καθὼς ὁ Πατὴρ ὑμῶν οἰκτίρμων ἐστίν. Ellicott calls mercy “the noblest of the divine attributes”; Gill finds a close parallel in the Targum on Leviticus 22:28.

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

⚙ Read under Scripture alone, this passage is not a strategy for changing enemies nor a law for ordering courts and states; it is a portrait of the Father, offered as the family likeness of His children. The argument runs from God to the disciple, not the reverse: “He is kind to the ungrateful and wicked” (v. 35) and “your Father is merciful” (v. 36) are the grounds; everything else is consequence. The repeated question poia charis exposes that reciprocity, however decent, contains no grace, because it is repaid. Only love that cannot be repaid resembles the God who gives to those who give nothing back. That is why the passage cannot be obeyed as a self-improvement program: it presupposes a Father already merciful to the hearer, and a hearer who knows himself among the ungrateful. The commentators rightly refuse to make the sayings into rules that would abolish justice (Jesus Himself protested being struck, John 18:23), yet the letter must keep its edge: the disciple is not permitted to ask first whether the enemy deserves it. This reading is fallible and is offered to be tested against the whole of Scripture.

Love that is repaid contains no grace; only love that cannot be repaid looks like the Father.

⚙

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.

The Synoptic twin: the jaw and the cloak verbal / quotation: confirmed

Luke 6:29 and Matthew 5:39 share σιαγών (siagōn, “jaw, cheek”), which the Verifier finds in only 2 verses of the NT text: these two. Matthew 5:42 shares the giving and asking vocabulary of v. 30. Ellicott and Gill both register Luke's differences: no “right” cheek, the reversed order of cloak and tunic, “every one” who asks, and violence rather than lawsuit. This is the same teaching in two reports; whether one discourse or two is debated (Ellicott argues two).

Matthew 5:39 · Matthew 5:40 · Matthew 5:42

basis: Verifier: shared Greek lexeme G4600 σιαγών (in 2 vv), plus G243 ἄλλος (136 vv), G4190 πονηρός (72 vv); Matthew 5:42 shares G1325 δίδωμι (378 vv), G154 αἰτέω (67 vv). Synoptic parallel, Greek to Greek.

Peter's letter to the abused: doing good under insult verbal / quotation: confirmed

1 Peter reads like an extended application of this unit to Christians under hostility. The rare ἐπηρεάζω (“to abuse, insult”) occurs in only 2 verses of the text base: Luke 6:28 and 1 Peter 3:16, where those who abuse the believers' good conduct will be put to shame. Peter's watchword ἀγαθοποιέω (9 verses) is Luke's verb of vv. 33 and 35, and 1 Peter 2:20 asks Luke's question with Luke's words, poios and charis: patient suffering while doing good is “grace with God.” No citation formula marks a quotation; the link is a dense verbal echo of the Jesus tradition.

1 Peter 3:16 · 1 Peter 2:20 · 1 Peter 2:15 · 1 Peter 3:17

basis: Verifier: shared Greek lexemes G1908 ἐπηρεάζω (in 2 vv) with 1 Peter 3:16; G15 ἀγαθοποιέω (in 9 vv) with 1 Peter 2:15, 3:6, 3:17; G4169 ποῖος (32 vv) and G5485 χάρις (147 vv) with 1 Peter 2:20. Verbal echo, not a marked quotation.

Paul's “Bless those who persecute you” verbal / quotation: confirmed

Romans 12:14 repeats Luke's exact imperative pair: εὐλογεῖτε and the rare καταράομαι (5 verses in the text base). Cambridge points to the surrounding paragraph (Romans 12:17 to 21) as the precept “beautifully enforced,” including Paul's quotation of Proverbs 25:21. Paul gives no citation formula, so this is an echo of the dominical teaching, widely recognized, rather than a quotation.

Romans 12:14 · Romans 12:17-21

basis: Verifier: shared Greek lexemes G2672 καταράομαι (in 5 vv) and G2127 εὐλογέω (in 39 vv). Rare shared verb in the same imperative pairing; echo, no citation formula.

“The Lord is full of compassion”: the word for mercy verbal / quotation: confirmed

οἰκτίρμων (“compassionate”) occurs in only 2 verses of the NT text: Luke 6:36 (twice) and James 5:11, “the Lord is full of compassion and mercy.” Cambridge and Pulpit both cite James here; Pulpit suggests James “had evidently drunk deep” of this discourse. That historical suggestion is Pulpit's; the shared rare word is the Verifier's.

James 5:11

basis: Verifier: shared Greek lexeme G3629 οἰκτίρμων (in 2 vv). Rare shared attribute word; no quotation claimed.

The prayer actually prayed: Luke 23 and Acts 7 structural / thematic: confirmed

Luke alone records Jesus praying for His executioners (Luke 23:34) and Stephen dying with the same prayer (Acts 7:60). Cambridge and Pulpit both read these as Luke's narrative demonstration of v. 28. The link is narrative and thematic within Luke's two volumes; the Verifier records no shared rare lexeme. Note that Luke 23:34a is missing from some early manuscripts.

Luke 23:34 · Acts 7:60

basis: Shared motif of intercession for persecutors within Luke-Acts, noted by Cambridge and Pulpit; no shared rare Strong's lexeme recorded.

The Law's own enemy-love structural / thematic: confirmed

Cambridge grounds the command in Israel's Scripture: return the enemy's straying ox (Exodus 23:4) and feed the hungry enemy (Proverbs 25:21, which Paul quotes in Romans 12:20). Jesus intensifies the Law's trajectory rather than inventing a foreign ethic. Being Greek to Hebrew, this link cannot rest on shared Strong's numbers; it is a shared pattern of conduct.

Exodus 23:4 · Proverbs 25:21

basis: Cross-Testament (Greek to Hebrew): no shared Strong's lexeme possible. Shared command of kindness to enemies, cited by Cambridge; no quotation claimed.

“Your reward shall be great”: Abraham's reward structural / thematic: confirmed

Ellicott and Pulpit both hear in ὁ μισθὸς ὑμῶν πολύς the promise to Abram, “I am thy shield, and thy exceeding great reward” (Genesis 15:1). On their reading the reward of v. 35 is ultimately God Himself, which answers the objection Pulpit raises (that Jesus bribes His followers). The link is cross-Testament and rests on the commentators' reading, not on shared Strong's numbers.

Genesis 15:1

basis: Cross-Testament (Greek to Hebrew): shared motif of God's great reward, proposed by Ellicott and Pulpit; the Verifier cannot compute a Greek to Hebrew lexeme link.

The demanded soul: Luke 12:20 structural / thematic: confirmed

ἀπαιτέω occurs in only 2 verses in the text base: Luke 6:30 and Luke 12:20, where God tells the rich fool, “this night your soul is demanded of you.” The disciple is forbidden to demand back goods; God alone demands back a life. ⚙ The ironic pairing is this tool's observation; Luke draws no explicit connection, so the tier is kept below verbal.

Luke 12:20

basis: Verifier: shared Greek lexeme G523 ἀπαιτέω (in 2 vv). Real rare verbal link, but the theological contrast drawn is the tool's, not a claimed allusion.

“As your Father is merciful in heaven”: the Targum parallel flagged: verify source

Gill cites the Targum of Jonathan on Leviticus 22:28: “as your father is merciful in heaven, so be ye merciful on earth.” The wording is strikingly close to v. 36. But the saying belongs to the Aramaic Targum, not to the Hebrew text of Leviticus 22:28 (which concerns not slaughtering an animal and its young on one day), and the date of Targum Pseudo-Jonathan's final form is disputed and generally placed later than the New Testament. Direction of influence cannot be established.

Leviticus 22:28

basis: Provenance contested: the parallel lies in Targum Pseudo-Jonathan (date disputed), not the Hebrew verse; cited by Gill only; cross-Testament, no Strong's basis.

The ungrateful: from God's kindness to the last days structural / thematic: confirmed

ἀχάριστος (“ungrateful,” literally “without charis”) occurs in only 2 verses: Luke 6:35 and 2 Timothy 3:2, where it lists the vices of the last days. In Luke the word names those on whom God's kindness still falls. ⚙ The pun with the charis refrain of vv. 32 to 34 is in Luke's Greek: those with no grace receive God's grace.

2 Timothy 3:2

basis: Verifier: shared Greek lexeme G884 ἀχάριστος (in 2 vv). Rare shared word, but no allusion between the two passages is claimed.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Son who prayed for His enemies ancient/widely-held

⚙ Every command of vv. 27 to 29 is later fulfilled by Jesus in Luke's own narrative: struck and mocked (22:63 to 64), stripped of His garments which were divided by lot (23:34), He prays for those crucifying Him (23:34). Cambridge and Pulpit read v. 28 forward to the cross and to Stephen. 1 Peter 2:21 to 23 makes the same move explicitly: Christ, reviled, did not revile in return, “leaving you an example.” The teacher of enemy love is its first and fullest doer.

Luke 23:34 · Luke 22:63-64 · 1 Peter 2:21-23

Kind to the ungrateful: the gospel's shape ancient/widely-held

⚙ “He is kind to the ungrateful and wicked” (v. 35) is the gospel in miniature. Paul names believers as God's former enemies reconciled by the death of His Son (Romans 5:8 to 10), and Titus 3:4 speaks of the appearing of God's chrēstotēs, the noun of Luke's chrēstos. Henry draws the same line: the commands become possible to one who “knows the greatness of the mercy and the love there is in him.” The Father's kindness to enemies is supremely shown in sending the Son for them.

Romans 5:8-10 · Titus 3:4-5

Son of the Most High, sons of the Most High novel

⚙ Luke uses Ὕψιστος as a title for God at Gabriel's announcement: Jesus “will be called the Son of the Most High” (1:32, cf. 1:35). In v. 35 disciples who love enemies “will be sons of the Most High.” This tool proposes that Luke intends the echo: the disciple's sonship is a derived likeness of the Son's, shown in the same mercy. Ellicott notes this is the only place where Jesus Himself applies the name to the Father. The specific echo is offered as a reading to test, not as received tradition.

Luke 1:32 · Luke 1:35

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:

  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • 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. Three textual points bear on this unit. (1) v. 35: most witnesses read μηδὲν ἀπελπίζοντες (“despairing of nothing / hoping for nothing back”); a few read mēdena (“driving no one to despair”), reflected in some ancient versions (Benson, Ellicott, Cambridge, Gill). The participle is used only here in the NT, and its sense is disputed between “hoping for nothing in return” (Benson, Vulgate) and “not despairing” (Ellicott, from Septuagint usage). (2) v. 36: Cambridge notes the omission of oun (“therefore”) in major manuscripts; the interlinear here reads kai kathōs without it. (3) Luke 23:34a, cited by Cambridge and Pulpit, is absent from some early manuscripts.

Sources. Word order in the literal renderings follows the Greek as closely as English allows; the brief's interlinear indices are given in English gloss order for some verses (e.g. v. 31). JFB's entries for this unit are only cross-references to Matthew and are not quoted. Henry's single entry covers the whole unit. Gill's rabbinic citations (Kimchi, Zohar, Targum) are later than the New Testament and are flagged where used. Lexeme frequencies are the Verifier's counts in this tool's text base.

Uncertain. Whether the Sermon on the Plain and the Sermon on the Mount are one discourse or two is debated; links to Genesis 15:1, Exodus 23:4 and Proverbs 25:21 are commentators' readings, not Verifier-computed.

✦ = 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)