The Fallible Study Bible

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Luke6:37–42

Judging Others

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Luke 6:37–42 — Judging Others. 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.

37

Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai mē krinete kai ou mē krithēte kai mē katadikazete kai ou mē katadikasthēte apolyete kai apolythēsesthe

Word by word17 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
μὴmē{Do} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
κρίνετεkrinetejudgeG2919
√ κρίνω — by implication, to try, condemn, punishVerbPresent Imperative Active2nd Person Plural
krinō: to judge, try, decide (G2919) Present imperative with mē: “stop habitually judging / do not make a practice of judging.” Krinō (98 vv) covers both discernment and verdict; the context (condemn, release) and Cambridge’s appeal to John 7:24 show that what is forbidden is the censorious verdict on persons, not all moral discernment.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
μὴmēvvvG3361
√ μή — (adverb) not, (conjunction) lestAdverb
κριθῆτεkrithēteyou will not be judgedG2919
√ κρίνω — by implication, to try, condemn, punishVerbAorist Subjunctive Passive2nd Person Plural
krinō, aorist subjunctive passive With ou mē: emphatic denial. The passive leaves the judge unnamed; Gill reads it chiefly of God (“lest you should fall under the righteous censure… of God”), which is the common reading of this as a divine passive, though men are not excluded.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
μὴmē{Do} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
καταδικάζετεkatadikazetecondemnG2613
√ καταδικάζω — to adjudge against, iVerbPresent Imperative Active2nd Person Plural
katadikazō: to adjudge against, condemn (G2613) Kata (down, against) + dikazō (give judgment). A rare legal verb (5 vv): Matthew 12:7 and 12:37, James 5:6, Acts 25:15. Twice it is used of condemning the innocent (Matthew 12:7; James 5:6), which gives the command a sharp edge.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
μὴmēvvvG3361
√ μή — (adverb) not, (conjunction) lestAdverb
καταδικασθῆτεkatadikasthēteyou will not be condemnedG2613
√ καταδικάζω — to adjudge against, iVerbAorist Subjunctive Passive2nd Person Plural
katadikazō, aorist subjunctive passive Mirrors v. 37b exactly: by no means may you be condemned.
ἀπολύετεapolyeteForgiveG630
√ ἀπολύω — to free fully, iVerbPresent Imperative Active2nd Person Plural
apolyō: to loose fully, release, dismiss (G630) Present imperative: a standing habit of releasing. The word Pilate uses when he wishes to release Jesus and finally releases Barabbas (Luke 23:16, 25). Ellicott: an acquittal rather than the private forgiveness of a wrong. Geneva narrows it to patient pardon of personal wrongs, not civil justice.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπολυθήσεσθεapolythēsestheyou will be forgivenG630
√ ἀπολύω — to free fully, iVerbFuture Indicative Passive2nd Person Plural
apolyō, future indicative passive The only plain future in the verse: the promise of release is stated as certain. Gill: “ye shall be forgiven; of God.”
38

Give, and it will be given to you. A good measure, pressed down, shaken together, and running over will be poured into your lap. For with the measure you use, it will be measured back to you.”

Berean Standard Bible · CC0

Greek — tap a word ↓

didote kai dothēsetai hymin kalon metron pepiesmenon sesaleumenon hyperekchynnomenon dōsousin eis hymōn ton kolpon gar hō metrō metreite antimetrēthēsetai hymin

Word by word20 · parsed
δίδοτεdidoteGiveG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbPresent Imperative Active2nd Person Plural
didōmi: to give (G1325) Present imperative: a habit of giving. The verb occurs three times in the verse (give, it shall be given, they shall give), so the sentence is built around giving.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
δοθήσεταιdothēsetaiit will be givenG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbFuture Indicative Passive3rd Person Singular
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
καλὸνkalonA goodG2570
√ καλός — X better, fair, good(-ly), honest, meet, well, worthyAdjectiveAccusative Neuter Singular
μέτρονmetronmeasureG3358
√ μέτρον — a measure ("metre"), literally or figurativelyNounAccusative Neuter Singular
metron: measure (G3358) A dry measure of grain (Ellicott, Geneva, Gill). Metron occurs in 12 vv; with metreō it carries the proverb shared with Matthew 7:2 and Mark 4:24.
πεπιεσμένονpepiesmenonpressed downG4085
√ πιέζω — to packVerbPerfect Participle Middle or PassiveAccusative Neuter Singular
piezō: to pack, press (G4085) Perfect passive participle: pressed down and remaining packed. Gill cites rabbinic usage of a measure “pressed down.”
σεσαλευμένονsesaleumenonshaken togetherG4531
√ σαλεύω — to waver, iVerbPerfect Participle Middle or PassiveAccusative Neuter Singular
saleuō: to shake, make to waver (G4531) Perfect participle: shaken so the grain settles and more can be added. Elsewhere the same verb is used of shaken reeds and shaken heavens; here it is the merchant’s generous shake of the bushel.
ὑπερεκχυννόμενονhyperekchynnomenon[and] running overG5240
√ ὑπερεκχύνω — to pour out over, iVerbPresent Participle Middle or PassiveAccusative Neuter Singular
hyperekchynnō: to pour out over (G5240) A rare double compound (hyper, over + ek, out + cheō, pour). Present participle: still spilling over as it is handed across. Benson (citing Macknight) takes this term of liquids; Gill insists all three describe dry measure. The brief records both views.
δώσουσινdōsousinwill be pouredG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbFuture Indicative Active3rd Person Plural
didōmi, future active 3rd plural “They shall give”: an indefinite plural with no stated subject. Poole holds both readings together: God “stirring up others” or “himself blessing us.” Some read the plural as a reverent way of naming God; that reading is possible but not marked in the grammar.
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
κόλπονkolponlapG2859
√ κόλπος — the bosomNounAccusative Masculine Singular
kolpos: bosom (G2859) The fold of the garment (Cambridge: “Pockets were unknown to the ancients”). The same word names the place of intimacy: Lazarus in Abraham’s bosom (Luke 16:22) and the Son “in the bosom of the Father” (John 1:18).
γὰρgarForG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
ᾧhōwith theG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Neuter Singular
μέτρῳmetrōmeasureG3358
√ μέτρον — a measure ("metre"), literally or figurativelyNounDative Neuter Singular
μετρεῖτεmetreiteyou [use]G3354
√ μετρέω — to measure (iVerbPresent Indicative Active2nd Person Plural
ἀντιμετρηθήσεταιantimetrēthēsetaiit will be measured backG488
√ ἀντιμετρέω — to mete in returnVerbFuture Indicative Passive3rd Person Singular
antimetreō: to measure in return (G488) Future passive. The measure you use becomes the measure applied to you. As in v. 37, the passive leaves the measurer unnamed.
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
39

Jesus also told them a parable: “Can a blind man lead a blind man? Will they not both fall into a pit?

Berean Standard Bible · CC0

Greek — tap a word ↓

de Eipen kai autois parabolēn dynatai typhlos Mēti hodēgein typhlon ouchi amphoteroi empesountai eis bothynon

Word by word15 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ΕἶπενEipen[Jesus] also toldG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
epō: to say (G2036) Aorist; with kai (“also”) it marks a new saying within the same discourse.
καὶkai. . .G2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοῖςautoisthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
παραβολὴνparabolēna parableG3850
√ παραβολή — a similitude ("parable"), iNounAccusative Feminine Singular
parabolē: similitude, comparison (G3850) Ellicott notes this marks a break with no parallel in Matthew’s Sermon and shows the wider sense of “parable.” Cambridge counts four such similitudes closing Luke’s Sermon: blind guides, mote and beam, the two trees, the two houses.
δύναταιdynataiCanG1410
√ δύναμαι — to be able or possibleVerbPresent Indicative Middle or Passive3rd Person Singular
τυφλὸςtyphlosa blind [man]G5185
√ τυφλός — opaque (as if smoky), iAdjectiveNominative Masculine Singular
typhlos: blind (G5185) Literally “smoky, opaque.” The repetition (a blind man, a blind man) places guide and follower in the same condition.
ΜήτιMētivvvG3385
√ μήτι — whether at allIntPrtcl
mēti: interrogative expecting a negative answer The question assumes the answer “no.”
ὁδηγεῖνhodēgeinleadG3594
√ ὁδηγέω — to show the way (literally or figuratively (teach))VerbPresent Infinitive Active
hodēgeō: to lead the way, guide (G3594) A rare verb (5 vv). The Verifier links it to Matthew 15:14 (blind guides), John 16:13 (the Spirit who “will guide you into all truth”), Acts 8:31 (“how can I, unless someone guides me?”) and Revelation 7:17 (the Lamb who will guide them to springs of living water). ⚙ These can be read as the true guides set against the blind one; that grouping is synthesis.
τυφλὸνtyphlona blind [man]G5185
√ τυφλός — opaque (as if smoky), iAdjectiveAccusative Masculine Singular
οὐχὶouchi{Will they} notG3780
√ οὐχί — not indeedIntPrtcl
ouchi: interrogative expecting a positive answer “Surely they will?”
ἀμφότεροιamphoteroibothG297
√ ἀμφότερος — (in plural) bothAdjectiveNominative Masculine Plural
amphoteros: both (G297) Guide and guided share the same ruin; Geneva: “as the teacher is, so is the student.”
ἐμπεσοῦνταιempesountaifallG1706
√ ἐμπίπτω — to fall on, iVerbFuture Indicative Middle3rd Person Plural
empiptō: to fall into (G1706) Future middle. A rare verb (7 vv); with bothynos it also appears at Matthew 12:11, the sheep fallen into a pit on the Sabbath.
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
βόθυνονbothynona pitG999
√ βόθυνος — a hole (in the ground)NounAccusative Masculine Singular
bothynos: pit (G999) A dug hole or ditch. Poole and Pulpit read it as ruin and destruction.
40

A disciple is not above his teacher, but everyone who is fully trained will be like his teacher.

Berean Standard Bible · CC0

Greek — tap a word ↓

mathētēs estin ouk hyper ton didaskalon de pas katērtismenos estai hōs ho autou didaskalos

Word by word14 · parsed
μαθητὴςmathētēsA discipleG3101
√ μαθητής — a learner, iNounNominative Masculine Singular
mathētēs: learner, disciple (G3101) Placed first in the sentence for emphasis. In context the proverb is double-edged: disciples of blind guides become blind (JFB, Pulpit), and disciples of Jesus become like Jesus (Poole, Benson).
ἔστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
οὐκouknotG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ὑπὲρhyperaboveG5228
√ ὑπέρ — "over", iPreposition
hyper: over, above The limit of the learner: his ceiling is his teacher.
τὸνton[his]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
διδάσκαλονdidaskalonteacherG1320
√ διδάσκαλος — an instructor (genitive case or specially)NounAccusative Masculine Singular
δὲdebutG1161
√ δέ — but, and, etcConjunction
πᾶςpaseveryone [who is]G3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Singular
κατηρτισμένοςkatērtismenosfully trainedG2675
√ καταρτίζω — to complete thoroughly, iVerbPerfect Participle Middle or PassiveNominative Masculine Singular
katartizō: to complete thoroughly, mend, restore (G2675) Perfect passive participle: a finished state brought about by another. The verb is used of mending nets (Mark 1:19), of restoring a fallen brother “in a spirit of meekness” (Galatians 6:1), and of God who will “perfect” his people (1 Peter 5:10). Galatians 6:1 sits close to this passage: the right way to deal with a brother’s fault is to restore, not condemn.
ἔσταιestaiwill beG1510
√ εἰμί — I exist (used only when emphatic)VerbFuture Indicative Middle3rd Person Singular
eimi, future “Will be”: a certain outcome, not a wish.
ὡςhōslikeG5613
√ ὡς — which how, iAdverb
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
διδάσκαλοςdidaskalosteacherG1320
√ διδάσκαλος — an instructor (genitive case or specially)NounNominative Masculine Singular
didaskalos: teacher (G1320) The title disciples give Jesus throughout Luke. Ellicott argues the point is that the disciple must imitate a Master who “taught, but did not judge” (John 8:11-15; 12:47).
41

Why do you look at the speck in your brother’s eye but fail to notice the beam in your own eye?

Berean Standard Bible · CC0

Greek — tap a word ↓

de Ti blepeis to karphos to en tō sou adelphou tou ophthalmō tēn de ou katanoeis dokon tēn en tō idiō ophthalmō

Word by word22 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ΤίTiWhyG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
tis: why? Maclaren: Christ “assumes the commonness of the opposite practice by asking ‘why’ it is so.”
βλέπειςblepeisdo you look atG991
√ βλέπω — to look at (literally or figuratively)VerbPresent Indicative Active2nd Person Singular
blepō: to look at, see (G991) Present indicative: an ongoing habit of looking at the brother’s fault. Ordinary seeing, contrasted with the stronger katanoeō.
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
κάρφοςkarphosspeckG2595
√ κάρφος — a dry twig or strawNounAccusative Neuter Singular
karphos: dry twig, chip (G2595) A very rare word (5 vv), found only in this saying and its Matthean parallel. Cambridge and Pulpit report that the image appears in the Talmud (Bava Bathra 15b); see the apparatus on dating.
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
σουsouyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
ἀδελφοῦadelphoubrother’sG80
√ ἀδελφός — a brother (literally or figuratively) near or remote (much like G1 (Α))NounGenitive Masculine Singular
adelphos: brother (G80) The fault-finder addresses a brother, so this concerns life within the community of disciples.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ὀφθαλμῷophthalmōeyeG3788
√ ὀφθαλμός — the eye (literally or figuratively)NounDative Masculine Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
δὲdebutG1161
√ δέ — but, and, etcConjunction
οὐoufailG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
κατανοεῖςkatanoeisto noticeG2657
√ κατανοέω — to observe fullyVerbPresent Indicative Active2nd Person Singular
katanoeō: to perceive fully, consider (G2657) Kata (thoroughly) + noeō (to think). 14 vv. The same verb is used of Abraham “considering” his own body (Romans 4:19) and of the man who “beholds his natural face in a glass” and forgets (James 1:23-24). Self-examination is exactly what the judge refuses.
δοκὸνdokon[the] beamG1385
√ δοκός — a stick of timberNounAccusative Feminine Singular
dokos: beam, rafter (G1385) 5 vv, only in this saying. Gill reads the beam as “a greater sin”; Maclaren adds that we know the aggravations of our own sin and cannot know the excuses of our brother’s.
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtō[your]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ἰδίῳidiōownG2398
√ ἴδιος — pertaining to self, iAdjectiveDative Masculine Singular
idios: one’s own (G2398) The emphatic possessive puts the weight on self: your own eye, the one place you could actually inspect.
ὀφθαλμῷophthalmōeyeG3788
√ ὀφθαλμός — the eye (literally or figuratively)NounDative Masculine Singular
42

How can you say, ‘Brother, let me take the speck out of your eye,’ while you yourself fail to see the beam in your own eye? You hypocrite! First take the beam out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.

Berean Standard Bible · CC0

Greek — tap a word ↓

pōs dynasai legein tō sou adelphō Adelphe aphes ekbalō to karphos to en tō sou ophthalmō autos ou blepōn dokon tēn en tō sou ophthalmō hypokrita prōton ekbale tēn dokon ek sou tou ophthalmou kai tote diablepseis ekbalein to karphos to en tō tou sou adelphou ophthalmō

Word by word47 · parsed
πῶςpōsHowG4459
√ πῶς — an interrogative particle of mannerAdverb
pōs: how? A rhetorical question of impossibility.
δύνασαιdynasaican youG1410
√ δύναμαι — to be able or possibleVerbPresent Indicative Middle or Passive2nd Person Singular
λέγεινlegeinsayG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Infinitive Active
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
σουsouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
ἀδελφῷadelphōG80
√ ἀδελφός — a brother (literally or figuratively) near or remote (much like G1 (Α))NounDative Masculine Singular
ἈδελφέAdelpheBrotherG80
√ ἀδελφός — a brother (literally or figuratively) near or remote (much like G1 (Α))NounVocative Masculine Singular
adelphos, vocative “Brother!”: affectionate address that the rest of the sentence shows to be a pose. Gill: “pretending great affection and sincerity.”
ἄφεςaphesletG863
√ ἀφίημι — an intensive form of , to go)VerbAorist Imperative Active2nd Person Singular
aphiēmi: to send away, let, permit (G863) Here an idiomatic “allow.” The same verb means “forgive” in Luke 11:4; the hypocrite asks permission to correct but does not offer release.
ἐκβάλωekbalōme takeG1544
√ ἐκβάλλω — to eject (literally or figuratively)VerbAorist Subjunctive Active1st Person Singular
ekballō: to cast out (G1544) Aorist subjunctive, hortatory: “let me cast out.” The same verb returns in the commands “cast out first” and “to cast out,” so all three uses of the verb in v. 42 move from the hypocrite’s offer to Christ’s order.
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
κάρφοςkarphosspeckG2595
√ κάρφος — a dry twig or strawNounAccusative Neuter Singular
τὸto{out}G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἐνenofG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
σουsouyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
ὀφθαλμῷophthalmōeyeG3788
√ ὀφθαλμός — the eye (literally or figuratively)NounDative Masculine Singular
αὐτὸςautos[while] you yourselfG846
√ 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
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
βλέπωνblepōnfail to seeG991
√ βλέπω — to look at (literally or figuratively)VerbPresent Participle ActiveNominative Masculine Singular
blepō, present participle with ou “Not seeing”: the man is blind to his own beam. This ties v. 42 back to the blind guide of v. 39.
δοκὸνdokon[the] beamG1385
√ δοκός — a stick of timberNounAccusative Feminine Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
σοῦsouyour ownG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
ὀφθαλμῷophthalmōeyeG3788
√ ὀφθαλμός — the eye (literally or figuratively)NounDative Masculine Singular
ὑποκριτάhypokrita[You] hypocriteG5273
√ ὑποκριτής — an actor under an assumed character (stage-player), iNounVocative Masculine Singular
hypokritēs: actor, play-actor (G5273) Originally a stage actor speaking behind a mask. The charge is that he performs a role (the brother who helps) while hiding the truth about himself. Cambridge cites Romans 2:1: “Wherein thou judgest another, thou condemnest thyself.”
πρῶτονprōtonFirstG4412
√ πρῶτον — firstly (in time, place, order, or importance)AdverbSuperlative
prōton: first (G4412) The order is the command: first self, then brother. Correction of a brother is not forbidden; it is put in second place.
ἔκβαλεekbaletakeG1544
√ ἐκβάλλω — to eject (literally or figuratively)VerbAorist Imperative Active2nd Person Singular
ekballō, aorist imperative A single decisive act: cast it out. The command is aimed at the judge himself.
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
δοκὸνdokonbeamG1385
√ δοκός — a stick of timberNounAccusative Feminine Singular
ἐκekout ofG1537
√ ἐκ — literal or figurativePreposition
σοῦsouyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τοῦtouownG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ὀφθαλμοῦophthalmoueyeG3788
√ ὀφθαλμός — the eye (literally or figuratively)NounGenitive Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τότεtotethenG5119
√ τότε — the when, iAdverb
διαβλέψειςdiablepseisyou will see clearlyG1227
√ διαβλέπω — to look through, iVerbFuture Indicative Active2nd Person Singular
diablepō: to see clearly, see through (G1227) Very rare (3 vv). Outside this saying it appears only at Mark 8:25, where the blind man after Jesus’ second touch “saw clearly.” The clear sight that makes a man fit to help his brother is the same word used for sight restored by Christ.
ἐκβαλεῖνekbaleinto removeG1544
√ ἐκβάλλω — to eject (literally or figuratively)VerbAorist Infinitive Active
ekballō, aorist infinitive Purpose: the clear sight is given in order to help. The verse ends with the brother’s eye actually being helped.
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
κάρφοςkarphosspeckG2595
√ κάρφος — a dry twig or strawNounAccusative Neuter Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἐνenfromG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
σουsouyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
ἀδελφοῦadelphoubrother’sG80
√ ἀδελφός — a brother (literally or figuratively) near or remote (much like G1 (Α))NounGenitive Masculine Singular
ὀφθαλμῷophthalmōeyeG3788
√ ὀφθαλμός — the eye (literally or figuratively)NounDative Masculine Singular

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

⚙

Grand Commentary — the unit, read whole

synthesis · verify

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

i. The courtroom closed and the granary opened — Luke 6:37 to 38

⚙ Verse 37 moves through a courtroom in three steps: κρίνετε (judge), καταδικάζετε (condemn), ἀπολύετε (release). Ellicott sees a climax: do not judge at all; if you must, do not be eager to condemn; and the last verb is “better, set free, release, or acquit,” “a quasi-judicial act.” So the disciple is told not only to stop sentencing but to act as one who acquits. The first two promises use ou mē with the subjunctive (the strongest denial in Greek); the third becomes a plain future: “you shall be released.”

⚙ Verse 38 moves from the court to the market. Gill says the allusion is to dry measure, packed, shaken and heaped “till it fell over”; Benson, following Macknight, thinks the three terms cover grain and liquids alike. Cambridge and Ellicott explain the κόλπος as the fold of the robe used as a pocket. The giver is left unnamed (δώσουσιν, “they shall give”). Barnes and Pulpit mean men; Poole holds both, God acting “more mediately” through others or “more immediately” by providence. Benson exclaims that we are “permitted even to carve for ourselves.” Henry adds a guard: “full and exact returns are made in another world, not in this world.”

ii. Blind guides and the shape of a disciple — Luke 6:39 to 40

⚙ The two questions of v. 39 are built to convict: Μήτι expects “no,” οὐχὶ expects “yes.” Ellicott draws the link: “The man who judges and condemns another is as the blind leader of the blind.” Poole and Pulpit apply it to the Pharisaic teachers whose reading of the law Jesus has just overturned; Geneva keeps it general: “Unskillful reprehenders hurt both themselves and others.”

⚙ Verse 40 is read two ways. JFB and Pulpit take it as a warning: a pupil trained by blind teachers ends in “one common ruin” with them. Poole prefers it “applied to Christ”: “your perfection lieth in coming as near to me as you can.” Ellicott joins the two: the Master “taught, but did not judge,” so his disciples must not take a seat he refused. The participle κατηρτισμένος is passive and perfect; Barnes notes the verb is used of mending nets. The disciple is mended by his teacher; he does not make himself complete.

iii. The twig and the beam — Luke 6:41 to 42

⚙ Cambridge sets two verbs against each other: the hypocrite “sees (blepei) at the slightest glance” the brother’s κάρφος, but no careful inspection lets him “observe (katanoein)” his own δοκός. The twig and the beam are the same material, wood; the difference is size and whose eye. Maclaren names the habit: two pairs of spectacles, one that diminishes for ourselves and one that magnifies for our neighbour, and he calls it “dishonesty of having two weights and measures,” so the image of v. 38 comes back.

⚙ In v. 42 the false brother speaks with affection (“Brother, allow me…”; Gill: “pretending great affection and sincerity”). He is named ὑποκριτά, a play-actor. Cambridge, through Bengel, ties him to the bad tree of the next verses. Correction is still commanded: πρῶτον sets the order, and the verse ends with the brother helped. The clear sight it promises (διαβλέψεις) uses the verb Mark keeps for the blind man whom Jesus touched a second time (Mark 8:25). Henry sums it up: “we need allowance ourselves.”

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

⚙ Read by Scripture alone, and offered to be tested: the passage does not teach that mercy toward others earns mercy from God. In Luke it follows directly on “Be merciful, just as your Father is merciful” (Luke 6:36); the Father’s mercy comes first and defines the measure. The parable of the debtors, which Cambridge points to (Matthew 18:23-35), shows the order: the servant is released first, and his refusal to release shows he never valued the release. So the reciprocity of vv. 37 to 38 works as a mirror: whoever condemns has not understood what he himself has received, and he stands under the standard he uses. Benson’s “carve for ourselves” must be read in that light: we do not set God’s generosity, but we can shut ourselves off from it.

⚙ The passage also does not forbid discernment. Verse 42 ends with the twig removed. Cambridge (John 7:24) and Geneva (“just, moderate and loving”) both reject a reading that bans all moral judgment. What is forbidden is the verdict of the play-actor who has not first faced his own beam. The disciple who has been “mended” (κατηρτισμένος) by a Master who came to release becomes a restorer (Galatians 6:1), not a judge. This tool may be wrong on the weight it gives to the ἀπολύω courtroom sense; Geneva limits the word to bearing personal wrongs, and readers should test both against the text.

The measure you hand your brother shows whether you know the measure you have been given.

⚙

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 twig and the beam: the Matthean form of the saying verbal / quotation: confirmed

Luke 6:41 to 42 and Matthew 7:3 to 5 give the same saying in nearly the same words; Ellicott: “The two reports of the proverb agree almost verbally.” The Verifier confirms three shared rare lexemes: κάρφος and δοκός (each in only 5 vv, all in this saying) and κατανοέω. Matthew places it within the Sermon on the Mount right after “Judge not”; Luke places it after the blind-guide parable, so in Luke it also describes blindness.

Matthew 7:3 · Matthew 7:4 · Matthew 7:5

basis: Verifier: shared Greek lexemes G2595 κάρφος (in 5 vv), G1385 δοκός (in 5 vv), G2657 κατανοέω (in 14 vv); a Synoptic parallel of the same saying, not one Gospel quoting another

Blind guides: the same proverb aimed at the Pharisees verbal / quotation: confirmed

Matthew 15:14 gives the blind-guide proverb in a different setting, after the dispute over washing hands, aimed explicitly at the Pharisees (JFB, Barnes, Poole). The Verifier records the rare verb ὁδηγέω (5 vv) plus ἀμφότερος and τυφλός. Gill suggests the sayings were repeated at different times and places. In Luke the warning is turned on the disciples themselves.

Matthew 15:14

basis: Verifier: shared Greek lexemes G3594 ὁδηγέω (in 5 vv), G297 ἀμφότερος (in 14 vv), G5185 τυφλός (in 46 vv)

“With what measure ye mete”: one proverb, three settings verbal / quotation: confirmed

The measure proverb appears in Matthew 7:2 (applied to judging) and Mark 4:24 (applied to how one hears the word). Ellicott directs readers to both “for the varied applications of the proverb.” Luke applies it to giving and releasing. The Verifier confirms μετρέω (9 vv) and μέτρον (12 vv); Luke alone adds the compound ἀντιμετρέω.

Matthew 7:2 · Mark 4:24

basis: Verifier: shared Greek lexemes G3354 μετρέω (in 9 vv), G3358 μέτρον (in 12 vv); with G2919 κρίνω (in 98 vv) at Matthew 7:2

“Ye would not have condemned the guiltless” verbal / quotation: confirmed

The rare verb καταδικάζω (5 vv) appears in Matthew 12:7, where Jesus tells the Pharisees that if they had understood “I desire mercy,” “ye would not have condemned the guiltless,” and in James 5:6: “Ye have condemned and killed the just.” In Matthew 12:37 it is the final verdict: “by thy words thou shalt be condemned.” The verbal link is confirmed; the claim that these texts together describe the condemning spirit that Luke 6:37 forbids is ⚙ synthesis.

Matthew 12:7 · Matthew 12:37 · James 5:6

basis: Verifier: shared rare Greek lexeme G2613 καταδικάζω (in 5 vv); a verbal link, not a quotation

“Saw clearly”: sight given by Christ’s touch verbal / quotation: confirmed

The verb διαβλέπω occurs in only 3 verses: in this saying (Luke 6:42 and Matthew 7:5) and at Mark 8:25, where the blind man of Bethsaida, after Jesus’ second touch, “saw clearly.” The verbal link is confirmed by the Verifier. ⚙ Reading the clear sight needed for correcting a brother through Mark’s healing story is a thematic synthesis, not a claim Luke makes.

Mark 8:25

basis: Verifier: shared rare Greek lexeme G1227 διαβλέπω (in 3 vv), with G3788 ὀφθαλμός (in 85 vv)

Into the pit: the sheep that is lifted out structural / thematic: confirmed

The blind pair “fall into a pit” (ἐμπίπτω, βόθυνος). The same two words appear at Matthew 12:11, where a sheep falls into a pit on the Sabbath and its owner lifts it out. The Verifier confirms both rare lexemes. ⚙ The contrast (blind guides lead into the pit; the merciful man lifts out of it) is synthesis based on the shared words; Matthew 12:11 is not a comment on this saying.

Matthew 12:11

basis: Verifier: shared Greek lexemes G999 βόθυνος (in 3 vv) and G1706 ἐμπίπτω (in 7 vv); rare words, but used in an unrelated saying, so tiered thematic rather than verbal

True guides against blind guides structural / thematic: confirmed

The verb ὁδηγέω (to guide) appears in only 5 verses. Besides the two blind-guide sayings, it names the Spirit who “will guide you into all truth” (John 16:13), the eunuch’s “How can I, except some man should guide me?” (Acts 8:31), and the Lamb who “shall lead them unto living fountains of waters” (Revelation 7:17). ⚙ Grouping these as an answer to v. 39 is synthesis.

John 16:13 · Acts 8:31 · Revelation 7:17

basis: Verifier: shared Greek lexeme G3594 ὁδηγέω (in 5 vv); a real verbal link, used thematically and not as a quotation

Two weights and two measures structural / thematic: confirmed

Maclaren calls the habit of v. 41 the “dishonesty of having two weights and measures for faults.” His wording echoes the law of honest measures (Deuteronomy 25:13-15) and Proverbs 20:10, “Divers weights, and divers measures, both of them are alike abomination to the LORD.” ⚙ The link to v. 38 (the measure) and v. 41 (the double standard) is thematic. Greek and Hebrew cannot share Strong’s numbers, so this cross-Testament link is tiered structural, not verbal.

Deuteronomy 25:13-15 · Proverbs 20:10

basis: Cross-Testament (Greek to Hebrew): no shared Strong’s lexemes possible; a shared motif of honest measure, prompted by Maclaren’s wording; not machine-verified

The measure poured into the garment typological

Barnes, explaining “into your bosom,” cites Ruth 3:15, where Boaz measures six measures of barley into Ruth’s veil. The image is the same: generous grain poured into a fold of clothing. ⚙ Typologically some readers see Boaz the redeemer as a picture of Christ giving beyond what is asked; that is a figural reading and not something Luke states. Cross-Testament, so not verbal.

Ruth 3:15

basis: Cross-Testament (Greek to Hebrew): no shared Strong’s lexemes; reference supplied by Barnes for the custom; the Boaz to Christ figural reading is widely-held in a general way but its application here is novel

“A guide of the blind”: Paul’s echo? flagged: verify source

Ellicott: “Assuming St. Paul to have known the Sermon on the Plain, we may trace an echo of the words in the ‘guide of the blind’ of Romans 2:19.” Cambridge also cites Romans 2:19 and Romans 2:1 (“Wherein thou judgest another, thou condemnest thyself”). The theme is close, but the dependence is conjectural: Ellicott states it as an assumption, and Romans 2:19 uses a noun for “guide,” not the verb G3594 the Verifier recorded. Not machine-verified.

Romans 2:1 · Romans 2:19

basis: Proposed by Ellicott and Cambridge; Ellicott’s claim of an echo rests on an explicit assumption that Paul knew the saying; no Verifier-recorded shared lexeme

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Master who taught but did not condemn ancient/widely-held

⚙ Verse 40 says the fully trained disciple will be like his teacher. Ellicott draws out the meaning: the Master “taught, but did not judge” (John 8:11-15; 12:47), so the disciples must not take a judgment seat he declined. Jesus says “I came not to judge the world, but to save the world” (John 12:47), and to the woman taken in adultery, “Neither do I condemn thee” (John 8:11). Poole reads Jesus as the Master here: “I am merciful, I forgive, I give, looking for nothing again.” Benson says the perfected disciple is “conformed to the image of God’s Son” (cf. Romans 8:29; 1 John 4:17). The reading of v. 40 as conformity to Christ is the widely-held reading among these commentators.

John 12:47 · John 8:11 · Romans 8:29 · 1 John 4:17

The released and the condemned: Luke’s own use of ἀπολύω novel

⚙ Luke uses ἀπολύω (release) again at the cross: Pilate wants to “release” Jesus (Luke 23:16, 20, 22) and in the end “released” Barabbas, the guilty man, while Jesus is delivered to death (Luke 23:25). The one who commanded “release, and you shall be released” is himself refused release so that a condemned man goes free. The same verb is used by the same evangelist; this tool did not run a Verifier pair check on it. Reading it as a picture of substitution is ⚙ a novel typological reading, offered to be tested. Romans 8:1 and 8:34 give the apostolic doctrine it would illustrate: “There is therefore now no condemnation…”

Luke 23:16 · Luke 23:25 · Romans 8:1 · Romans 8:34

The one who gives sight to blind guides ancient/widely-held

⚙ The passage opens with blind leading blind (v. 39) and ends with clear sight (διαβλέψεις, v. 42). Luke’s Jesus announced “recovering of sight to the blind” (Luke 4:18) and heals a blind man at Jericho (Luke 18:35-43). The only other use of διαβλέπω is Mark 8:25, where Jesus’ touch makes a blind man see clearly. Christ as the light who opens blind eyes is widely-held; linking that specifically to the clear sight of v. 42 is ⚙ synthesis built on a verified shared verb.

Luke 4:18 · Luke 18:42 · Mark 8:25

Apparatus & Provenance

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

Named voices, quoted verbatim from public-domain works:

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

Text. The brief reports no textual variants for Luke 6:37 to 42 except Gill’s note that the vocative “brother” in v. 42 is absent from Codex Bezae (“the Cambridge copy of Beza’s”) and the Persic version, and is not in Matthew. This tool has not checked a critical apparatus.

Order of sayings. Matthew gives the judging and mote and beam sayings in Matthew 7:1-5 and the blind-guide proverb at 15:14; Luke joins them. Ellicott, Gill and Pulpit think some sayings were spoken at different times or that links have been left out; this tool takes no position on which order is original.

Sources. Henry’s comment is one paragraph for Luke 6:37 to 49 and appears under every verse. Benson’s comment on v. 38 contains a quotation from Macknight. Cambridge’s v. 42 note quotes Bengel. Gill’s v. 38 entry is capped; its rabbinic citations were not checked. Maclaren’s v. 41 entry is capped; only the opening part is used. The rabbinic parallel to the mote and beam (Bava Bathra 15b, cited by Cambridge and Pulpit) comes from writings committed to text long after Christ (Cambridge’s caution on v. 38), so the direction of borrowing is uncertain.

OCR and typos in the sources (verbatim text retained): Cambridge v. 37 reads “fudge not” for “Judge not”; Cambridge v. 40 cites “Luke 13:16, Luke 15:20” as “a favourite quotation of St John’s,” almost certainly meaning John 13:16 and 15:20; Pulpit v. 41 has “recta” where Cambridge has Spanish “mota,” and Pulpit v. 38 has “largo” for “large.”

Uncertain points. Whether the subject of “they shall give” (v. 38) is men or God is left open in the Greek. Whether ἀπολύω here means forgiving personal wrongs (Geneva) or a wider acquittal (Ellicott) is debated.

✦ = 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)