Luke 3:11

Luke 3:11 in Multiple Translations

Berean Standard Bible BSB

John replied, “Whoever has two tunics should share with him who has none, and whoever has food should do the same.”

King James Version KJV

He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.

American Standard Version ASV

And he answered and said unto them, He that hath two coats, let him impart to him that hath none; and he that hath food, let him do likewise.

Bible in Basic English BBE

And he made answer and said to them, He who has two coats, let him give to him who has not even one; and he who has food, let him do the same.

Free Bible Version FBV

“If you have two coats, then share with someone who doesn't have one. If you have food, then share with those who don't,” he told them.

Geneva Bible 1599 GNV

And he answered, and said vnto them, He that hath two coates, let him part with him that hath none: and hee that hath meate, let him doe likewise.

Young's Literal Translation YLT

and he answering saith to them, 'He having two coats — let him impart to him having none, and he having victuals — in like manner let him do.'

World English Bible WEB

He answered them, “He who has two coats, let him give to him who has none. He who has food, let him do likewise.”

Noah Webster Bible WBS

He answereth and saith to them, He that hath two coats, let him impart to him that hath none; and he that hath provisions, let him do likewise.

Douay-Rheims 1899 DRV

And he answering, said to them: He that hath two coats, let him give to him that hath none; and he that hath meat, let him do in like manner.

Translation for Translators T4T

He answered them, “If any of you has two shirts, you should give one of them to someone who has no shirt. If any of you has plenty of food, you should give some to those who have no food.”

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Berean Amplified Bible — Luke 3:11

BAB

Word Study

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Luke 3:11 Interlinear (Deep Study)

BIB

GRK αποκριθεις δε λεγει αυτοις ο εχων δυο χιτωνας μεταδοτω τω μη εχοντι και ο εχων βρωματα ομοιως ποιειτω

αποκριθεις apokrinō G611 to answer Verb-AOP-NSM

δε de G1161 then Conj

λεγει legō G3004 to say Verb-PAI-3S

αυτοις autos G846 it/s/he Pron-DPM

ο ho G3588 the/this/who Art-NSM

εχων echō G2192 to have/be Verb-PAP-NSM

δυο duo G1417 two Adj-NUI

χιτωνας chitōn G5509 tunic Noun-APM

μεταδοτω metadidōmi G3330 to share Verb-2AAM-3S

τω ho G3588 the/this/who Art-DSM

μη mē G3361 not Particle-N

εχοντι echō G2192 to have/be Verb-PAP-DSM

και kai G2532 and Conj

ο ho G3588 the/this/who Art-NSM

εχων echō G2192 to have/be Verb-PAP-NSM

βρωματα brōma G1033 food Noun-APN

ομοιως homoiōs G3668 similarly Adv

ποιειτω poieō G4160 to do/make: do Verb-PAM-3S

Greek Word Study

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Greek Word Reference — Luke 3:11

αποκριθεις apokrinō G611 "to answer" Verb-AOP-NSM

To answer or respond, as in Matthew 27:12 and Mark 14:61, where Jesus answers the high priest. It can also mean to begin speaking or to give a reply. The KJV translates it as 'answer'.

Definition: ἀποκρίνω, ἀποκρίνομαι, [in LXX chiefly for ענה ;] in cl., __1. to separate, distinguish. __2. to choose. Mid., to answer: Mat.27:12, Mrk.14:61, Luk.3:16 23:9, Jhn.5:17, 19 Act.3:12. In late Gk. the pass, also is used in this sense, and pass. forms are the more frequently in NT (M, Pr., 39, 161; MM, see word); __(a) in general sense: absol., Mrk.12:34; with accusative of thing(s), Mat.22:46; with dative of person(s), Mat.12:38; before πρός, Act.25:16; __(b) Hebraistically __(i) like ענה, to begin to speak, take up the conversation (Kennedy, Sources, 124f.): Mat.11:25, al., __(ii) redundant, as in the Heb. phrase וַיַּעַן וַיּאֹמֶר (Dalman, Words, 24f., 38; M, Pr., 14; Bl., §58, 4; 74, 2; Cremer, 374): ἀποκριθεὶς εἶπε, Mat.4:4; ἔφη, 8:8; λέγει, Mrk.3:33; in Jo most frequently (ἀπεκ. κ. εἶπε, 1:49. ) (AS)

Usage: Occurs in 246 NT verses. KJV: answer See also: Acts 3:12; Luke 1:35; Matthew 13:37.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

λεγει legō G3004 "to say" Verb-PAI-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.

αυτοις autos G846 "it/s/he" Pron-DPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εχων echō G2192 "to have/be" Verb-PAP-NSM

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

δυο duo G1417 "two" Adj-NUI

Means two in number, used in Matthew 19:6 and Mark 10:8 to describe a married couple, and in Luke 10:1 to describe sending disciples out two by two.

Definition: δύο, numeral, indecl. exc. in dative, δυσί, δυσίν (Attic δυοῖν), two: Mat.19:6, Mrk.10:8, Jhn.2:6, al.; with pl. noun, Mat.9:27 10:10, al.; οἱ, τῶν, τοὺς δ., Mat.19:5 20:24, Mrk.10:8, Eph.2:15, al.; δ. ἐξ, Luk.24:13; distrib., ἀνὰ, κατὰ δ., two and two, two apiece: Luk.10:1 (WH, ἀνὰ δ. [δύο]), Jhn.2:6, 1Co.14:27; δύο δύο (= ἀνὰ δ., as LXX, Gen.6:19 for שְׁנַיִם שְׁנַיִם, but not merely "Hebraism," cf. μυρία μυρία, Æsch., Pers., 981, and for usage in π. and MGr., see M, Pr., 21, 97), Mrk.6:7; εἰς δ. (two and two, Xen., Cyr., 7, 5, 17), into two parts, Mat.27:51, Mrk.15:38. (AS)

Usage: Occurs in 121 NT verses. KJV: both, twain, two See also: 1 Corinthians 6:16; Mark 6:7; Hebrews 6:18.

χιτωνας chitōn G5509 "tunic" Noun-APM

A tunic is a shirt worn next to the skin, like the ones Jesus and his disciples wore. It was a basic garment in ancient times, mentioned in Matthew 10:10 and Mark 6:9. The apostles were told to travel lightly, with just one tunic.

Definition: χιτών, ῶνος, ὁ [in LXX chiefly for כְּתֹנֶת:] the garment worn next the skin (though two tunics were sometimes worn, see Swete, Mk., 117), a tunic: Mat.10:10, Mrk.6:9 14:63, Luk.3:11 9:3, Ju 23; dieting. from ἱμάτιον (which see), Mat.5:40, Luk.6:29, Jhn.19:23, Act.9:39 (see DCG, i, 338, 340, 499) (AS)

Usage: Occurs in 10 NT verses. KJV: clothes, coat, garment See also: Acts 9:39; Luke 9:3; Matthew 10:10.

μεταδοτω metadidōmi G3330 "to share" Verb-2AAM-3S

To share something with others, like giving a part of what you have, as seen in Romans 1:11 and 1 Thessalonians 2:8. It means to impart or give something to someone. This word is about showing generosity and kindness to others.

Definition: μετα-δίδωμι [in LXX: Pro.11:29 (שָׁבַר hi.), Wis.7:13, al. ;] to give a share of, impart: with dative of person(s) and accusative of thing(s) (in cl. more freq., with genitive part., but accusative of that which is imparted, whether part or whole, so here, see Bl., § 36, 1), Rom.1:11, 1Th.2:8, and (with ellipse of accusative) Luk.3:11; with dative of person(s), Eph.4:28; absol., ὁ μεταδιδούς, Rom.12:8.† (AS)

Usage: Occurs in 5 NT verses. KJV: give, impart See also: 1 Thessalonians 2:8; Luke 3:11; Romans 1:11.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

εχοντι echō G2192 "to have/be" Verb-PAP-DSM

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

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.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εχων echō G2192 "to have/be" Verb-PAP-NSM

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

βρωματα brōma G1033 "food" Noun-APN

This word refers to food, either physical or spiritual, as seen in Matthew 14:15 and John 4:34. It can describe everyday meals or special foods allowed or forbidden by Jewish law. This concept is also used to describe spiritual nourishment and growth.

Definition: βρῶμα, -τος, τό (cf. βιβρώσκω), [in LXX chiefly for אֹכֶל ;] food: Rom.14:15, 20 1Co.8:8, 13 10:3; pl., Mat.14:15, Mrk.7:19, Luk.3:11 9:13, 1Co.6:13, 1Ti.4:3, Heb.9:10 13:9; trop., of spiritual food, Jhn.4:34, 1Co.3:2 (cf. βρῶσις).† (AS)

Usage: Occurs in 15 NT verses. KJV: meat, victuals See also: 1 Corinthians 3:2; Hebrews 13:9; Hebrews 9:10.

ομοιως homoiōs G3668 "similarly" Adv

This word means similarly or in a like manner. It is used in Matthew 22:26 and Luke 10:37 to describe doing something in a similar way. It can also be used to describe a similarity in action or behavior.

Definition: ὁμοίως (ὅμοιος), adv., likewise, in like manner, equally: Mat.22:26, Mrk.4:16, Luk.10:37, al.; with dative, Mat.22:39, Luk.6:31; ὁ. καί, Mat.22:26, Mrk.15:31, al.; ὁ. καθώς, Luk.17:28; καθὼς . . . ὁ., Luk.6:31; ὁ. μέντοι καί, Ju 8 (AS)

Usage: Occurs in 32 NT verses. KJV: likewise, so See also: 1 Corinthians 7:3; Luke 10:32; 1 Peter 3:1.

ποιειτω poieō G4160 "to do/make: do" Verb-PAM-3S

This word means to make or do something, and it's used in a very broad sense. It can mean to create, produce, or cause something to happen. In the Bible, it's often used to describe God's creative power, like in Matthew 19:4 and Mark 10:6.

Definition: ποιέω, -ῶ, [in LXX for a great variety of words, but chiefly for עשׂה ;] __1. to make, produce, create, cause: with accusative of thing(s), Mat.17:4, Mrk.9:5, Jhn.9:11, Act.9:39, Rom.9:20, al.; of God as Creator (with accusative of person(s) also), Mat.19:4, Mrk.10:6, Luk.11:40, Act.4:24, Heb.1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mat.20:12 (cf. Rut.2:19; so AV, but see infr.), Rev.13:5, R, mg. (but see infr.); σκάνδαλα, Rom.16:17; εἰρεήνην, Eph.2:15, Jas.3:18; ἐπίστασιν, Act.24:12; συστροφήν, Act.23:12; with accusative of thing(s) and dative of person(s), Luk.1:68, Act.15:3; with nouns expressing action or its accomplishment, forming a periphr. for the cogn. verb: ὁδόν π. (cl. ὁ ποιεῖσθαι), to go on, advance, Mrk.2:23; πόλεμον, Rev.11:7, al.; ἐκδίκησιν, Luk.18:7, 8; ἐνέδραν, Act.25:3; κρίσιν, Jhn.5:27, Ju 15; ἔργα, Jhn.5:36, al.; (σημεῖα), Jhn.2:23 and freq., Act.2:22, al.; so also mid. ποιεῖσθαι: μονήν, Jhn.14:23; πορείαν, Luk.13:22; κοινωνίαν, Rom.15:26; of food, to make ready, prepare: δεῖπνον, Mrk.6:21, al.; δοχήν, Luk.5:29 14:13; γάμους, Mat.22:2; of time, to spend (cl.): ὥραν, Mat.20:12, RV (but see supr. and cf. McN, in l.); μῆνας, Rev.13:5, R, txt. (cf. Swete, in l.; but see supr.); ἐνιαυτόν, Jas.4:13; with accusative before ἐκ, Jhn.2:15, al.; with accusative and accusative pred., Mat.3:3 12:16, Mrk.1:3 3:12, Jhn.5:11, al.; with adv., καλῶς, Mrk.7:37; ἑορτὴν π. (Dem., Exo.23:16, al.), Act.18:21, Rec.; πάσχα, Mat.26:18; to make or offer a sacrifice (Plat., Xen., al.; Job.42:8, 3Ki.11:33; so some understand τοῦτο ποιεῖτε, Luk.22:19, but see Abbott, Essays, 110ff.); before ἵνα (WM, 422f.; M, Pr., 228), Jhn.11:37, Col.4:16, Rev.3:9. __2. to do, perform, carry out, execute: absol., with adv., καλῶς π., Mat.12:12, 1Co.7:37, 38 Jas.2:19; id. before ptcp. (cl.; see M, Pr., 228), Act.10:33, Php.4:14, 2Pe.1:19, 3Jo.6; οὕτως, Mat.24:46, Luk.9:15, al.; ὡς (καθώς), Mat.1:24 2:16, al.; ὁμοίως, Luk.3:11; ὡσαύτως, Mat.20:5; with ptcp., ἀγνοῶν ἐποίησα, 1Ti.1:13; with accusative of thing(s): τί interrog., Mat.12:3, Mrk.2:25, Luk.6:2, al.; τοῦτο, Mat.13:28, Mrk.5:32, Luk.22:19 (WH om.; see supr., ref. to Abbott, Essays), Rom.7:20, al.; with nouns expressing command or regulation: τ. νόμον (not as in cl., to make a law), Jhn.7:19, Gal.5:3 (cf. in LXX, Jos.22:5, 1Ch.22:12, al.); τ. ἐντολάς, Mat.5:19; similarly with other nouns expressing conduct: τ. δικαιοσύνην, Mat.6:1, al.; τ. ἀλήθειαν, Jhn.3:21, al., etc.; with dupl. accusative, Mat.27:22, Mrk.15:12; with accusative of thing(s) and dative of person(s) (commod., incomm.; rare in cl.), Mat.7:12, Mrk.5:19, 20 Luk.1:49, Jhn.9:26, al. SYN.: πράσσω, which see The general distinction between the two words is that between particular action and its habitual performance (cf. Tr., Syn., §xcvi; Westc. on Jhn.3:21; ICC on Rom.1:32). (AS)

Usage: Occurs in 519 NT verses. KJV: abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield See also: 1 Corinthians 5:2; Acts 21:13; 1 Peter 2:22.

Study Notes — Luke 3:11

Show Verse Quote Highlights

Context
Cross References
Luke 3:11 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 3:11
Jamieson-Fausset-Brown on Luke 3:11
Matthew Poole's Commentary on Luke 3:11
Trapp's Commentary on Luke 3:11
Ellicott's Commentary on Luke 3:11
Adam Clarke's Commentary on Luke 3:11
Cambridge Bible on Luke 3:11
Barnes' Notes on Luke 3:11
Whedon's Commentary on Luke 3:11
Sermons on Luke 3:11

Context — The Mission of John the Baptist

9The axe lies ready at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.” 10The crowds asked him, “What then should we do?”

11John replied, “Whoever has two tunics should share with him who has none, and whoever has food should do the same.”

12Even tax collectors came to be baptized. “Teacher,” they asked, “what should we do?” 13“Collect no more than you are authorized,” he answered.

Cross References

	Reference	Text (BSB)
1	Isaiah 58:7–11	Isn’t it to share your bread with the hungry, to bring the poor and homeless into your home, to clothe the naked when you see him, and not to turn away from your own flesh and blood? Then your light will break forth like the dawn, and your healing will come quickly. Your righteousness will go before you, and the glory of the LORD will be your rear guard. Then you will call, and the LORD will answer; you will cry out, and He will say, ‘Here I am.’ If you remove the yoke from your midst, the pointing of the finger and malicious talk, and if you give yourself to the hungry and satisfy the afflicted soul, then your light will go forth in the darkness, and your night will be like noonday. The LORD will always guide you; He will satisfy you in a sun-scorched land and strengthen your frame. You will be like a well-watered garden, like a spring whose waters never fail.
2	1 John 3:17	If anyone with earthly possessions sees his brother in need, but withholds his compassion from him, how can the love of God abide in him?
3	1 Timothy 6:18	Instruct them to do good, to be rich in good works, and to be generous and ready to share,
4	Luke 18:22	On hearing this, Jesus told him, “You still lack one thing: Sell everything you own and give to the poor, and you will have treasure in heaven. Then come, follow Me.”
5	James 2:15–26	Suppose a brother or sister is without clothes and daily food. If one of you tells him, “Go in peace; stay warm and well fed,” but does not provide for his physical needs, what good is that? So too, faith by itself, if it does not result in action, is dead. But someone will say, “You have faith and I have deeds.” Show me your faith without deeds, and I will show you my faith by my deeds. You believe that God is one. Good for you! Even the demons believe that—and shudder. O foolish man, do you want evidence that faith without deeds is worthless? Was not our father Abraham justified by what he did when he offered his son Isaac on the altar? You see that his faith was working with his actions, and his faith was perfected by what he did. And the Scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called a friend of God. As you can see, a man is justified by his deeds and not by faith alone. In the same way, was not even Rahab the prostitute justified by her actions when she welcomed the spies and sent them off on another route? As the body without the spirit is dead, so faith without deeds is dead.
6	1 John 4:20	If anyone says, “I love God,” but hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen.
7	James 1:27	Pure and undefiled religion before our God and Father is this: to care for orphans and widows in their distress, and to keep oneself from being polluted by the world.
8	Daniel 4:27	Therefore, may my advice be pleasing to you, O king. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the oppressed. Perhaps there will be an extension of your prosperity.”
9	Matthew 25:40	And the King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers of Mine, you did for Me.’
10	Luke 11:41	But give as alms the things that are within you, and you will see that everything is clean for you.

Luke 3:11 Summary

In Luke 3:11, John is teaching us to be generous and kind to those in need. If we have extra clothes or food, we should be willing to share with those who don't have enough, just like God commands in Deuteronomy 15:7-8. This is not about giving away everything we own, but about using what we have to bless others, as seen in Matthew 25:31-46. By sharing what we have, we can demonstrate our love for God and for others, and live out the teachings of Jesus in our daily lives (Matthew 22:37-40).

Frequently Asked Questions

What does it mean to have two tunics in Luke 3:11?

In the context of Luke 3:11, having two tunics means having more than enough clothing, and John is encouraging those who have extra to share with those who have none, as seen in Deuteronomy 15:7-8 where God commands the Israelites to be generous to the poor.

Is John teaching that we should give away all our possessions?

No, John is not teaching that we should give away all our possessions, but rather that we should be willing to share what we have with those in need, as Jesus teaches in Matthew 25:31-46, where He separates the sheep from the goats based on how they treated the poor and needy.

How does this verse relate to the concept of stewardship?

This verse relates to the concept of stewardship because it emphasizes the importance of using the resources God has given us to bless others, as seen in 1 Peter 4:10, where we are encouraged to use our gifts to serve others.

What is the motivation behind John's instruction to share with those in need?

The motivation behind John's instruction is to demonstrate a heart of compassion and obedience to God, as seen in Micah 6:8, where we are called to do justice, love mercy, and walk humbly with God.

Reflection Questions

What are some ways I can share what I have with those in need, just like John instructed in Luke 3:11?
How can I balance my own needs with the needs of others, and what does the Bible say about this balance in 2 Corinthians 9:6-7?
What are some practical ways I can demonstrate generosity and kindness to those around me, as seen in Acts 2:44-45 where the early church shared their resources with one another?
How can I ensure that my giving is motivated by a genuine desire to serve others, rather than just to feel good about myself, as warned against in Matthew 6:1-4?

Gill's Exposition on Luke 3:11

He answereth and saith unto them,.... By telling them what they should do; and he does not put them upon ceremonial observances, nor severe exercises of religion, nor even the duties of the first

Jamieson-Fausset-Brown on Luke 3:11

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region

Matthew Poole's Commentary on Luke 3:11

See Poole on ""

Trapp's Commentary on Luke 3:11

11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Ver. 11. He that hath two coats] Thus Tyre evidenced her repentance, Isaiah 23:18, by feeding and clothing God’ s saints with her merchandise. Thus Zaccheus, Dorcas, &c. This is all the lesson that for the present he sets them, being but young scholars in the school of Christ.

Ellicott's Commentary on Luke 3:11

(11) He that hath two coats.—The remedy, in this case, was simple and practical. Selfishness was the root of evil. It was to be conquered not by religious emotions only, but by acts of unselfishness. He that hath meat.—The Greek noun is plural, and includes all forms of food.

Adam Clarke's Commentary on Luke 3:11

Verse 11. He that hath two coats, &c.] He first teaches the great mass of the people their duty to each other. They were uncharitable and oppressive, and he taught them not to expect any mercy from the hand of God, while they acted towards others in opposition to its dictates. If men be unkind and uncharitable towards each other, how can they expect the mercy of the Lord to be extended towards themselves?

Cambridge Bible on Luke 3:11

11. He that hath two coats] St Luke alone preserves for us the details in this interesting section. Beyond the single upper garment (chiton, cetoneth), and garment (himation) and girdle, no other article of dress was necessary. A second ‘tunic’ or cetoneth was a mere luxury, so long as thousands were too poor to own even one.let him impart to him that hath none] St Paul gave similar advice (2 Corinthians 8:13-15), and St James (James 2:15-17), and St John (1 John 3:17), because they had learnt this spirit from Christ. A literal fulfilment of it has often been represented by Christian Art in the “Charity of St Martin.”meat] Rather, food. The word has now acquired the specific sense of ‘flesh,’ which it never has in our E. V. For instance the “meat-offering” was generally an offering of flour and oil.We may notice the following particulars respecting the preaching of the Baptist:(1) It was stern, as was natural to an ascetic whose very aspect and mission were modelled on the example of Elijah. The particulars of his life, and dress, and food—the leathern girdle, the mantle of camel’s hair, the living on locusts and wild honey—are preserved for us by the other Evangelists, and they gave him that power of mastery over others which always springs from perfect self-control, and absolute self-abnegation. Hence “in his manifestation and agency he was like a burning torch; his whole life was a very earthquake; the whole man was a sermon.”(2) It was absolutely dauntless. The unlettered Prophet of the Desert has not a particle of respect for the powerful Sadducees and long-robed luxurious Rabbis, and disdains to be flattered by their coming to listen to his teaching. Having nothing to hope from man’s favour, he has nothing to fear from man’s dislike.(3) It shews remarkable insight into human nature, and into the needs and temptations of every class which came to him,—shewing that his ascetic seclusion did not arise from any contempt of, or aversion to, his fellowmen.(4) It was intensely practical. Not only does it exclude all abstract and theological terms such as ‘justification,’ &c., but it says nothing directly of even faith, or love. In this respect it recalls the Old Testament, and might be summed up in the words of Balaam preserved in the prophet Micah, “He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” Micah 6:8.(5) Yet though it still belongs to the dispensation of the shadow it prophesies of the dawn. His first message was “Repent;” his second was “The kingdom of heaven is at hand:” and this message culminated in the words “Behold the Lamb of God,” which shewed that the Olam habba or ‘future age’ had already begun.

Barnes' Notes on Luke 3:11

He that hath two coats ... - Or, in other words, aid the poor according to your ability; be benevolent, and you will thus show that your repentance is genuine.

Whedon's Commentary on Luke 3:11

11. He that hath two coats—For coat see note on Matthew 5:40.

Sermons on Luke 3:11

	Sermon	Description
	What Will We Do When Jesus Knocks? by Carter Conlon	In this sermon, the preacher emphasizes the importance of following God's chosen fast, which involves helping those in need and showing compassion. He highlights the power of God t
	Can God Speak to You? by Carter Conlon	In this sermon, the preacher emphasizes the importance of repentance and turning to God. He encourages listeners to not be governed by the negative influences of the world, such as
	Guidelines for the Godly Man by Eli Brayley	Eli Brayley preaches on the calling of the man of God to live a life of full consecration, obedience, and service unto the Kingdom of God. The purpose of the man of God is to confo
	(Reformers and Their Stepchildren) Kommunisten! - Part 2 by Leonard Verduin	Leonard Verduin discusses the economic principles and practices of the Anabaptist pioneers, highlighting their emphasis on communal sharing of resources to provide for those in nee
	A Prophet Among Profits by David Servant	David Servant critiques a popular prosperity preacher's claim that Jesus was the greatest prosperity preacher, highlighting the difference between Jesus' selfless giving and the pr
	Don't Forget by William Booth	In this sermon, the speaker emphasizes the importance of actively helping those in need, rather than simply offering prayers or advice. The speaker encourages the audience to take
	Praying Through to the Fulness of Joy by Carter Conlon	In this sermon, the preacher emphasizes the importance of finding joy in serving others. He discusses how the devil has tried to distort this truth and divert the Church from it. T