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Luke 19:12

Luke 19:12 in Multiple Translations

So He said, “A man of noble birth went to a distant country to lay claim to his kingship and then return.

He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.

He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to return.

So he said, A certain man of high birth went into a far-away country to get a kingdom for himself, and to come back.

“Once there was a nobleman who left home to go to a distant country to be crowned king there, and then to return.

He saide therefore, A certaine noble man went into a farre countrey, to receiue for himselfe a kingdome, and so to come againe.

He said therefore, 'A certain man of birth went on to a far country, to take to himself a kingdom, and to return,

He said therefore, “A certain nobleman went into a far country to receive for himself a kingdom and to return.

He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.

He said therefore: A certain nobleman went into a far country, to receive for himself a kingdom, and to return.

So he told them this parable: “A prince prepared to go to a distant country in order that the Emperor would make him a king. He intended to return later.

He said, “There was an important man in a country, and one day, he got a message from the biggest boss over all those countries. That biggest boss wanted that man to come and see him, so that he could make him the new boss over his own country.

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Berean Amplified Bible — Luke 19:12

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Word Study

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Luke 19:12 Interlinear (Deep Study)

BIB
GRK ειπεν ουν ανθρωπος τις ευγενης επορευθη εις χωραν μακραν λαβειν εαυτω βασιλειαν και υποστρεψαι
ειπεν legō G3004 to say Verb-2AAI-3S
ουν oun G3767 therefore/then Conj
ανθρωπος anthrōpos G444 a human Noun-NSM
τις tis G5100 one Indef-NSM
ευγενης eugenēs G2104 of noble birth Adj-NSM
επορευθη poreuō G4198 to travel Verb-AOI-3S
εις eis G1519 toward Prep
χωραν chōra G5561 country Noun-ASF
μακραν makros G3117 long/distant Adj-ASF
λαβειν lambanō G2983 to take Verb-2AAN
εαυτω heautou G1438 themself F-3DSM
βασιλειαν basileia G932 kingdom Noun-ASF
και kai G2532 and Conj
υποστρεψαι hupostrephō G5290 to return Verb-AAN
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Greek Word Reference — Luke 19:12

ειπεν legō G3004 "to say" Verb-2AAI-3S
This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.
Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)
Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.
ουν oun G3767 "therefore/then" Conj
This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.
Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)
Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.
ανθρωπος anthrōpos G444 "a human" Noun-NSM
This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.
Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)
Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.
τις tis G5100 "one" Indef-NSM
This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.
Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)
Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.
ευγενης eugenēs G2104 "of noble birth" Adj-NSM
Being of noble birth means being born into a high-ranking family, like the nobleman in Luke 19:12, or being generous and noble-minded like the people in Acts 17:11.
Definition: εὐγενής, -ές (εὖ, γένος), [in LXX: Job.1:3 (גָּדוֹל), 2Ma.10:13 R, 4Ma.6:5 4Mac 9:13 4Mac 9:23 4Mac 9:27 4Mac 10:3 4Mac 10:15 * ;] __1. well born, of noble race: Luk.19:12, 1Co.1:26. __2. noble-minded: compar., -έστερος, Act.17:11.† (AS)
Usage: Occurs in 3 NT verses. KJV: more noble, nobleman See also: 1 Corinthians 1:26; Acts 17:11; Luke 19:12.
επορευθη poreuō G4198 "to travel" Verb-AOI-3S
To travel means to go from one place to another, as in Matthew 2:20, or to journey through life, as in Luke 13:31.
Definition: πορεύω, (πόρος, a ford, a passage), [in LXX chiefly for הלךְ ;] in cl. (the act. becomes obsolete in late Gk.; see M, Pr., 162), to cause to go over, carry, convey. Mid. (always in LXX and NT), ־ομαι, to go, proceed, go on one's way: with accusative, ὁδόν, Act.8:39; before ἐκεῖθεν, Mat.19:15; ἐντεῦθεν, Luk.13:31; ἀπό, Mat.25:41, Luk.4:42; εἰς, Mat.2:20, Mrk.16:12, Luk.1:39, Jhn.7:35, al; εἰς εἰρήνην (cf. 1Ki.1:17). Luk.7:50; ἐν εἰρήνῃ, Act.16:36; ἐπί, with accusative, Mat.22:9, Act.25:12, al; ἕως, Act.23:23; οὗ, Luk.24:28, 1Co.16:6; πρός, with accusative of person(s), Mat.25:9, Luk.11:5, al.; κατὰ τ. ὁδόν, Act.8:36; διά, with genitive, Mat.12:1, Mrk.9:30; with inf., Luk.2:3, Jhn.14:2; σύν, Luk.7:6, al.; ἵνα, Jhn.11:11; absol., Mat.2:9, Luk.7:8, Jhn.4:50, Act.5:20, al.; ptcp., πορευθείς (on the pass. form of the aor., see M, Pr., 161f.), redundant (as in Heb. and Aram.; V. M, Pr., 231; Dalman, Words, 21), Mat.2:8, Luk.7:22, al. Metaphorical (cf. Soph., O.T., 884; Xen., Cyr., 2, 2, 24, al), __(a) like οἴχομαι in cl., as euphemism for θνήσκω (so הלךְ in Gen.15:2); Luk.22:22 and perh. also 13:33 (see Field, Notes, 66); __(b) in ethical sense (Deu.19:9, Psa.14:2, al; cf. M, Pr., 11.2; Kennedy, Sources, 107): before ἐν, Luk.1:6, 1Pe.4:3, 2Pe.2:19; κατά, with accusative, 2Pe.3:3, Ju 16, 18; with dative (Bl, §38, 3), Act.9:31 14:16, Ju 11; __(with) of disciples or partisans ( Jdg.2:12, 3Ki.11:10, Sir.46:10): before ὀπίσω, with genitive of person(s), Luk.21:8 (cf. δια-, εἰς-, (-μαι), ἐκ- (-μαι), ἐν- (-μαι), ἐπι- (-μαι), παρα- (-μαι), προ-, προσ- (-μαι), συν- (-μαι)). (AS)
Usage: Occurs in 147 NT verses. KJV: --depart, go (away, forth, one's way, up), (make a, take a) journey, walk See also: 1 Corinthians 10:27; Luke 7:6; 1 Peter 3:19.
εις eis G1519 "toward" Prep
This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.
Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)
Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.
χωραν chōra G5561 "country" Noun-ASF
The Greek word for a region or country, used in Matthew 12:2 to describe a place where Jesus and his disciples were walking.
Definition: χώρα, -ας, ἡ [in LXX for אֶרֶץ, מְדִינָה, etc. ;] __1. most frequently in cl., a space, place. __2. land, i.e. __(a) a land, country, region: Mat.12:2, Mrk.5:10 6:55, Luk.2:8 15:13-15 19:12, Jhn.11:54, Act.13:49 27:27; χ. Γαλατική, Act.16:6 18:23; Τραχωνίτιδος, Luk.3:1; τ. Ἰουδαίας, Act.26:20; τ. Ἰουδαίων, Act.10:39; pl., τῆς Ἰουδαίας κ. Σαμαρείας, Act.8:1; Γεργεσηνῶν (Γερασηνῶν, Γαδαρηνῶν) Mat.8:28, Mrk.5:1, Luk.8:26; ἐν χ. καὶ σκιᾷ θανάτου, Mat.4:16; __(b) land, property: Luk.12:16; __(with) the country, opposite to the town; so in pl., Luk.21:21, Jhn.4:35, Jas.5:4.† SYN.: ἄγρος, τόπος (cf. DCG, i, 591a; LS, see word χώρα, ad init.). (AS)
Usage: Occurs in 27 NT verses. KJV: coast, county, fields, ground, land, region See also: Acts 8:1; Luke 3:1; James 5:4.
μακραν makros G3117 "long/distant" Adj-ASF
Something that is long or distant can refer to physical space or time, as seen in Mark 12:40 and Luke 15:13. It can describe something that is far away or of long duration.
Definition: μακρός, -ά, -όν [in LXX for אָרֹךְ, רָחוֹק and cognate forms, etc. ;] of space and time, long: μακρὰ προσεύχεσθαι, Mrk.12:40, Luk.20:47. of distance, far, far distant: χώρα, Luk.15:13 19:12.† (AS)
Usage: Occurs in 6 NT verses. KJV: far, long See also: Acts 2:39; Luke 20:47; Matthew 23:13.
λαβειν lambanō G2983 "to take" Verb-2AAN
To take or receive something, like in Matthew 26:26, where Jesus takes bread and breaks it. It can also mean to accept or obtain something, and is often translated as receive or accept in the KJV.
Definition: λαμβάνω, [in LXX chiefly for לקח, also for אחז ,לכד ,נשׂא, etc. ;] __1. to take, lay hold of: absol., Mat.26:26, Mrk.14:22; with accusative of thing(s), Mat.5:40 26:52, al. mult.; with accusative of person(s), Mat.21:35, Mrk.12:3, al.; pleonastic λαβών (M, Pr., 230; Bl., §74, 2), Mat.13:31 14:19, al.; so also indic., Mrk.7:27, Jhn.19:1, 40 Rev.8:5, al.; metaphorically, with accusative of thing(s), ἀφορμήν, Rom.7:8, 11; ὑδόδειγμα, Jas.5:10; id. with accusative of person(s), φόβος, Luk.7:16; πνεῦμα, Luk.9:39; πειρασμός, 1Co.10:13; aoristic pf. (M, Pr., 145, 238; BL, §59, 4), Rev.5:7 8:5, al. __2. to receive: absol., opposite to αἰτεῖν, Mat.7:8, al.; διδόναι, Mat.10:8, Act.20:35; with accusative of thing(s), Mat.27:6, Mrk.10:3o, al. mult.; with accusative of person(s), Jhn.6:21 13:20 19:27, 2Jo.10; ῥαπίσμασιν (a vulgarism; Bl., §38, 3), Mrk.14:65; metaphorically, τ. λόγον, Mat.13:20, Mrk.4:16; τ. μαρτυρίαν, Jhn.3:11; τ. ῥήματα, Jhn.12:48; πρόσωπον (Heb. נָשָׂא פָּנִים, Dalman, Words, 30), Luk.20:21, Gal.2:6; ζωὴν αἰώνιον (Dalman, op. cit., 124f.), Mrk.10:30 (cf. ἀνα-, ἀντι-, συν-αντι- (-μαι), ἀπο-, ἐπι-, κατα-, μετα-, παρα-, συν-παρα-, προ-, προσ-, συν-, συν-περι-, ὑπο-λαμβάνω). (AS)
Usage: Occurs in 248 NT verses. KJV: accept, + be amazed, assay, attain, bring, X when I call, catch, come on (X unto), + forget, have, hold, obtain, receive (X after), take (away, up) See also: 1 Corinthians 2:12; John 10:18; 1 Peter 4:10.
εαυτω heautou G1438 "themself" F-3DSM
This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.
Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)
Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.
βασιλειαν basileia G932 "kingdom" Noun-ASF
The kingdom refers to God's royal power and dominion, as described in Luke 1:33 and John 18:36, where Jesus' authority is recognized as being from God.
Definition: βασιλεία, -ας, ἡ (βασιλεύω), [in LXX chiefly for מַמְלָכָה ,מַלְכוּת ;] __1. prop. abstract, sovereignty, royal power, dominion: Luk.1:33 22:29, Jhn.18:36, Act.1:6, Heb.1:8, 1Co.15:24; λαβεῖν β., Luk.19:12, 15 Rev.17:12; δοῦναι τὴν, ib. 17; ἔχειν β., ib. 18; ἔρχεσθαι ἐν τ. (εἰς τὴν) β., Mat.16:28, Luk.23:42; β. τ. θεοῦ, Rev.12:10. __2. By meton., concrete (MM, Exp., x), __(a) a kingdom, the territory or people over whom the king rules (Est.5:3, al.): Mat.4:8 12:25, 26 24:7, Mrk.3:24 6:23, Luk.4:5, Heb.11:33, al.; __(b) the royal majesty (cf. our phrase His Majesty), the king himself (τ. σπέρμα τῆς β., 4Ki.11:1). __3. In LXX (Wis.6:5, Tob.13:1, al.), Targ. and NT, of the Messianic rule and kingdom, ἡ β. τ. θεοῦ, τ. οὐρανῶν (Heb. מַלְכוּת שָׁמַיִם, Aram. מַלְכוּתָא דִשׁמַיָּא; see Dalman, Words, 91-147; Cremer, 132, 658), the kingdom of God (on the equivalence of the two phrases, see Dalman, op. cit., 93, 218f.); τ. θεοῦ, Mat.6:33 12:28, al.; τ. οὐρανῶν, Mat.3:2 4:17, al.; τ. Χριστοῦ (מַלִכוּת דִמְשִׁיחא, Targ. Jon. on Isa.53:10), Eph.5:5; τ. κυρίου, 2Pe.1:11, Rev.11:15; τ. Δαυείδ, Mrk.11:10; absol., ἡ β., Mat.4:23, Jas.2:5, al. The kingdom is regarded as present: Mat.11:12, Luk.17:21, Rom.14:17, al.; as that which is to be consummated in the future, Mat.6:10, Mrk.9:1, Jhn.3:5, 2Pe.1:11, al. Noteworthy phrases are: ζητεῖν τὴν β., Mat.6:33; δέχεσθαι, Mrk.10:15; κλρονομεῖν, Mat.25:34; διδόναι, Lk 12:32; παραλαμβάνειν, Heb.12:28; αὐτῶν (τοιούτων) εστὶν ἡ β., Mat.5:3, 10 19:14, Mrk.10:14, Luk.18:16; διὰ τὴν β., Mat.19:12; ἕνεκεν τῆς β., Luk.18:29; εὐαγγελίζεσθαι, κηρύσσειν, διαγγέλλειν τὴν β., Luk.4:43 9:2, 60; ἤγγικεν ἡ β., Mat.3:2, Mrk.1:15; κλεῖς τῆς β., Mat.16:10; κλείειν τὴν β., Mat.23:14; υἱοὶ τῆς β., Mat.8:12 13:38 (cf. Cremer, 132, 658). (AS)
Usage: Occurs in 154 NT verses. KJV: kingdom, + reign See also: 1 Corinthians 4:20; Mark 4:30; Hebrews 1:8.
και kai G2532 "and" Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
υποστρεψαι hupostrephō G5290 "to return" Verb-AAN
To return or turn back, as in Luke 2:20 and Acts 8:28. This word is used to describe people returning home or to a previous place. It can also imply a change in direction or heart.
Definition: ὑπο-στρέφω [in LXX chiefly for שׁוּב ], __1. trans., to turn back or about (Hem.). __2. Intrans., to turn back, return: Luk.2:20, 43 8:37, 40 9:10 10:17 17:15 19:12 23:48, 56, Act.8:28; with inf., Luk.17:18; before διά, Act.20:3; εἰς, Luk.1:56 2:45 4:14 7:10 8:3 9:8 11:24 24:33, 52, Act.1:12 8:25 13:13, 34 14:21 21:6 22:17 23:32, Gal.1:17; ἀπό, Luk.4:1 24:9, Heb.7:1; ἐκ, Act.12:25, 2Pe.2:21.† (AS)
Usage: Occurs in 37 NT verses. KJV: come again, return (again, back again), turn back (again) See also: Acts 1:12; Luke 2:45; Hebrews 7:1.

Study Notes — Luke 19:12

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Cross References

ReferenceText (BSB)
1 Matthew 25:14–30 For it is just like a man going on a journey, who called his servants and entrusted them with his possessions. To one he gave five talents, to another two talents, and to another one talent—each according to his own ability. And he went on his journey. The servant who had received the five talents went at once and put them to work and gained five more. Likewise, the one with the two talents gained two more. But the servant who had received the one talent went off, dug a hole in the ground, and hid his master’s money. After a long time the master of those servants returned to settle accounts with them. The servant who had received the five talents came and presented five more. ‘Master,’ he said, ‘you entrusted me with five talents. See, I have gained five more.’ His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Enter into the joy of your master!’ The servant who had received the two talents also came and said, ‘Master, you entrusted me with two talents. See, I have gained two more.’ His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Enter into the joy of your master!’ Finally, the servant who had received the one talent came and said, ‘Master, I knew that you are a hard man, reaping where you have not sown and gathering where you have not scattered seed. So I was afraid and went out and hid your talent in the ground. See, you have what belongs to you.’ ‘You wicked, lazy servant!’ replied his master. ‘You knew that I reap where I have not sown and gather where I have not scattered seed. Then you should have deposited my money with the bankers, and on my return I would have received it back with interest. Therefore take the talent from him and give it to the one who has ten talents. For everyone who has will be given more, and he will have an abundance. But the one who does not have, even what he has will be taken away from him. And throw that worthless servant into the outer darkness, where there will be weeping and gnashing of teeth.’
2 Luke 19:12–27 So He said, “A man of noble birth went to a distant country to lay claim to his kingship and then return. Beforehand, he called ten of his servants and gave them ten minas. ‘Conduct business with this until I return,’ he said. But his subjects hated him and sent a delegation after him to say, ‘We do not want this man to rule over us.’ When he returned from procuring his kingship, he summoned the servants to whom he had given the money, to find out what each one had earned. The first servant came forward and said, ‘Master, your mina has produced ten more minas.’ His master replied, ‘Well done, good servant! Because you have been faithful in a very small matter, you shall have authority over ten cities.’ The second servant came and said, ‘Master, your mina has made five minas.’ And to this one he said, ‘You shall have authority over five cities.’ Then another servant came and said, ‘Master, here is your mina, which I have laid away in a piece of cloth. For I was afraid of you, because you are a harsh man. You withdraw what you did not deposit and reap what you did not sow.’ His master replied, ‘You wicked servant, I will judge you by your own words. So you knew that I am a harsh man, withdrawing what I did not deposit and reaping what I did not sow? Why then did you not deposit my money in the bank, and upon my return I could have collected it with interest?’ Then he told those standing by, ‘Take the mina from him and give it to the one who has ten minas.’ ‘Master,’ they said, ‘he already has ten!’ He replied, ‘I tell you that everyone who has will be given more; but the one who does not have, even what he has will be taken away from him. And these enemies of mine who were unwilling for me to rule over them, bring them here and slay them in front of me.’”
3 Luke 20:9 Then He proceeded to tell the people this parable: “A man planted a vineyard, rented it out to some tenants, and went away for a long time.
4 Hebrews 9:28 so also Christ was offered once to bear the sins of many; and He will appear a second time, not to bear sin, but to bring salvation to those who eagerly await Him.
5 John 18:37 “Then You are a king!” Pilate said. “You say that I am a king,” Jesus answered. “For this reason I was born and have come into the world, to testify to the truth. Everyone who belongs to the truth listens to My voice.”
6 1 Peter 3:22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers subject to Him.
7 Luke 24:51 While He was blessing them, He left them and was carried up into heaven.
8 Revelation 1:7 Behold, He is coming with the clouds, and every eye will see Him—even those who pierced Him. And all the tribes of the earth will mourn because of Him. So shall it be! Amen.
9 Acts 17:31 For He has set a day when He will judge the world with justice by the Man He has appointed. He has given proof of this to everyone by raising Him from the dead.”
10 Ephesians 1:20–23 which He exerted in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly realms, far above all rule and authority, power and dominion, and every name that is named, not only in the present age but also in the one to come. And God put everything under His feet and made Him head over everything for the church, which is His body, the fullness of Him who fills all in all.

Luke 19:12 Summary

In Luke 19:12, Jesus tells a story about a man of noble birth who goes to a distant country to become a king. This story is really about Jesus Himself, who has gone to heaven to prepare for His return to earth as King (John 14:2-3). Just like the man in the story, Jesus will come back to claim His rightful place as ruler of all things (Revelation 20:1-6). As we wait for His return, we can learn to be faithful with what God has given us, just like the servants in the parable.

Frequently Asked Questions

What is the main point of Jesus telling this parable in Luke 19:12?

Jesus is teaching about His own departure and return, comparing Himself to a man of noble birth who goes to a distant country to claim His kingship, as seen in Luke 19:12, similar to what is prophesied in Psalm 110:1-2 and Daniel 7:13-14.

Who is the man of noble birth in this parable?

The man of noble birth represents Jesus Himself, who has gone to heaven to receive His kingdom, as stated in Acts 2:33 and Hebrews 1:3, and will one day return to earth to establish His reign.

What can we learn from the man's journey to a distant country?

We can learn about Jesus' current absence from earth and His future return, as He has gone to heaven to prepare a place for believers, according to John 14:2-3, and will come back to claim His rightful place as King.

How does this parable relate to the kingdom of God?

This parable shows that the kingdom of God is not just a present reality, but also a future hope, as Jesus will return to establish His kingdom on earth, as prophesied in Revelation 20:1-6 and Isaiah 11:1-10.

Reflection Questions

  1. What does this verse reveal about Jesus' view of His own identity and mission?
  2. How does the idea of Jesus' departure and return challenge or comfort me in my own walk with God?
  3. In what ways can I, like the servants in the parable, be faithful with the resources and opportunities God has given me while I wait for Jesus' return?
  4. What does this verse teach me about the nature of God's kingdom and my role in it?

Gill's Exposition on Luke 19:12

He said therefore,.... The following parable, with the above said design and view: a certain nobleman; the son of a great family, as the Syriac version renders it; of noble descent, of an illustrious

Jamieson-Fausset-Brown on Luke 19:12

He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.

Matthew Poole's Commentary on Luke 19:12

Ver. 12-27. The parable of the talents, which we had, , is of great cognation to this parable, and the doctrine of it in many things is the very same; but the circumstances of that and this relation are so differing, as I cannot think that both Matthew and Luke relate to the same time. I know nothing that hinders, but that our Saviour might twice repeat a parable which in substance is the same. Not to insist upon the examination of the words used in the Greek, (which is a work fit only for critical writers), for the right understanding of this parable we have three things to do: 1. To inquire what special instruction our Saviour did in this parable intend to those who heard him at that time. 2. Who the persons are, represented in it under the notion of a nobleman and servants; and what the things are, represented under the notion of going into a far country, to receive a kingdom, distributing his goods, &c. 3. What general instructions from it may be collected, which inform us as well as those to whom our Lord at that time spake. The special instructions which our Lord in this parable seemeth by it to have given his disciples were these: a) That they were mistaken in their notions or apprehensions of the sudden coming of Christ’ s kingdom in power and glory. He had first a great journey to go, and they had a great deal of work to do. Instead of reigning amongst them, and exalting them, he was going away from them for a long time. b) That there would be such a manifestation of his kingdom in glory and power, when he should exalt and liberally reward his friends, and severely punish all such as should be his enemies. In order to these instructions, he taketh up this parable, or speaketh to them in the use of this similitude. c) As to the aptness of it: The nobleman here mentioned was Christ, who shall hereafter be a King in the exercise of power and justice, and distribute eternal rewards and punishments; but in his state of humiliation in which he was when he thus spake to them, was but like a nobleman, a Son of man, though the chiefest of ten thousand. His going into afar country, signifieth his going from earth to heaven. To receive a kingdom; a kingdom of glory, honour, and power at the right hand of the Father. His returning signifies his coming again to judge the world at the last day. His calling his servants, and delivering to them ten pounds, signifieth his giving gifts unto men, when he should ascend up on high; gifts of several natures, but all to be occupied, used in a spiritual trade, for the advantage of our common Lord. Not that he giveth to all alike, (which it is manifest he doth not), for every passage in a parable is not answered in the thing which it is brought to represent or express.

Ellicott's Commentary on Luke 19:12

(12) A certain nobleman went into a far country.—See Notes on Matthew 25:14-30, with which the parable that follows has many obvious points of resemblance. There are, however, many noticeable differences in detail. At the outset we have the new feature of the nobleman going “into a far country to receive a kingdom.” This had an obvious starting-point in the recent history of Judæa. Both the Tetrarch Antipas and Archelaus, on the death of their father, had gone to Rome to submit their claims to the kingdom to the decision of Augustus (Jos. Ant. xvii. 9, §§ 3, 4). The Greek for “nobleman” is not the same as in John 4:46, where the word means a “king’s officer.” Here it is simply a “man of noble family.” In the interpretation of the parable we may see a prophetic announcement by our Lord of His own departure to the “far country,” that lay behind the veil, to receive His Kingdom, and of His subsequent return.

Adam Clarke's Commentary on Luke 19:12

Verse 12. A certain nobleman] In the following parable there are two distinct morals intended; let it be viewed in these two points of light. 1. The behaviour of the citizens to the nobleman; and, 2. The behaviour of his own servants to him. 1. By the behaviour of the citizens, and their punishment, (Lu 19:14; Lu 19:27,) we are taught that the Jews, who were the people of Christ, would reject him, and try to prevent his reigning over them in his spiritual kingdom, and would for that crime be severely punished by the destruction of their state. And this moral is all that answers to the introductory words, Lu 19:11. And they thought that the kingdom of God should immediately appear. 2. The other moral extends itself through the whole of the parable, viz. that the disciples of Christ, who are his servants; and who made a good improvement of the favours granted them by the Gospel, should be rewarded in proportion to the improvement made under the means of grace. This latter moral is all that is intended by Matthew in Matthew 25:14, c., who mentions this parable as spoken by Christ after his triumphant entry into Jerusalem though Luke has here placed that event after the parable. See Bishop PEARCE. The meaning of the different parts of this parable appears to be as follows. A certain nobleman - The Lord Jesus, who was shortly to be crucified by the Jews. Went into a far country] Ascended to the right hand of the Divine Majesty. To receive a kingdom] To take possession of the mediatorial kingdom, the right to which, as Messiah, he had acquired by his sufferings: see Phi 2:8-9; He 1:3, He 1:8-9. In these words there is an allusion to the custom of those days, when they who had kingdoms or governments given unto them went to Rome to receive that dignity from the emperors. Bishop PEARCE. In proof of this, see Josephus, Ant. l. xiv. c. xiv., where we find Herod went to Rome to receive the sanction and authority of the Roman emperor. And, from lib. xvii. c. 3, we learn that his successors acted in the same way. And to return.] To judge and punish the rebellious Jews.

Cambridge Bible on Luke 19:12

12. A certain nobleman, &c.] This would seem a most unintelligible incident if we did not know what suggested it. The Evangelists throw no gleam of light upon it, and the fact that we can from contemporary secular history not only explain it, but even trace (without the slightest aid from any of the Gospels) the exact circumstances which suggested it at this very place and time, is one of the many invaluable independent circumstances which enable us to prove from history the absolute truthfulness of these records. Two ‘nobles’—Herod the Great and his son Archelaus—had actually gone from Jericho to a far country, even to Rome, for the express purpose of ‘receiving a kingdom’ from the all-powerful Caesar (Jos. Antt. xiv. 14, xvii. 9, §4: comp. 1Ma 8:13), and the same thing was subsequently done by Antipas (id. Antt. xviii. 5, § 1). It is deeply interesting to see how Jesus thus utilises any incident—social or political—as a vehicle for spiritual instruction. Probably if we knew the events of His day more minutely, we should see the origin of many others of the parables. The facts here alluded to would naturally be brought both to His mind, and to those of the Galilaeans, by the sight of the magnificent palace at Jericho which Archelaus had rebuilt. (Jos. Antt. xvii. 13, § 1.) How little the incidental machinery of parables should be theologically pressed, we may see from the fact that here our Lord takes the movements and the actions of a cruel and bad prince like Archelaus, to shadow forth certain truths of His own ministry (compare the Parables of the Unjust Steward and the Unjust Judge).

Barnes' Notes on Luke 19:12

A certain nobleman - A prince; a man descended from kings, and having a title, therefore, to succeed in the kingdom.

Whedon's Commentary on Luke 19:12

12. A certain nobleman—A well-born personage. Herod was the son, not of a king, but of an eminent general; and Archelaus was the son of Herod.

Sermons on Luke 19:12

SermonDescription
Paul Hershberger The Spirit and Message of My Life by Paul Hershberger In this sermon, the speaker questions the spirit behind our enthusiasm for worldly things such as electronics, gadgets, and cars. He suggests that we should consider whether these
Zac Poonen The Parables of Jesus by Zac Poonen Zac Poonen preaches on various aspects of entering God's Kingdom, emphasizing the importance of good soil for spiritual growth, the need to be properly clothed with Christ's righte
J.C. Ryle Occupy Till I Come by J.C. Ryle J.C. Ryle emphasizes the importance of understanding the present duty of Christians in light of Christ's return, as illustrated in the 'Parable of the Pounds.' He highlights the di
C.H. Mackintosh The Olivet Discourse Part 2c – Christendom: the Talents by C.H. Mackintosh C.H. Mackintosh preaches on the importance of divine appointment and ability in ministry, emphasizing that only Christ can call and equip individuals for His work. He highlights th
Chuck Smith Luke 23:38 by Chuck Smith Chuck Smith emphasizes the significance of Jesus as the King of the Jews, tracing the title from His birth through His crucifixion. He highlights how Jesus' kingship was acknowledg
Erlo Stegen His Investment in You by Erlo Stegen Erlo Stegen emphasizes the profound investment God has made in each of us, illustrating that we all receive the same love and salvation from Jesus, the Nobleman who created the uni
C.I. Scofield Christ Teacheth Humility by C.I. Scofield C.I. Scofield preaches on the lesson from Mark 10:35-45, highlighting the misconception of prayer as a means to fulfill personal desires and ambitions, emphasizing the importance o

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