The Meaning of Luke 16:3 Explained

Luke 16:3

KJV: Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.

YLT: And the steward said in himself, What shall I do, because my lord doth take away the stewardship from me? to dig I am not able, to beg I am ashamed: --

Darby: And the steward said within himself, What shall I do; for my lord is taking the stewardship from me? I am not able to dig; I am ashamed to beg.

ASV: And the steward said within himself, What shall I do, seeing that my lord taketh away the stewardship from me? I have not strength to dig; to beg I am ashamed.

KJV Reverse Interlinear

Then  the steward  said  within  himself,  What  shall I do?  for  my  lord  taketh away  from  me  the stewardship:  I cannot  dig;  to beg  I am ashamed. 

What does Luke 16:3 Mean?

Context Summary

Luke 16:1-13 - The Right Use Of Money
We are all stewards, but how much we waste! Well might our Master deprive us of our post and trust! The unjust steward used his opportunity of ingratiating himself with the tenants at the landowner's cost. He thus secured for himself a welcome to their homes, when his defalcations came to light and he was dismissed. Our Master did not commend his fraud, but pointed out that the children of this world are singularly alive to their future and prepare for its contingencies. If they make a wrong use of money to provide for the future, how much more should Christians make a right use of it, so that when they die they may be welcomed to the eternal home by those whom they have benefited!
Money is described as unrighteous Mammon, the name of the heathen god of wealth. It is so often associated with cheating that the adjective is most appropriate. Note also that money is "the least" and "not that which is our own," but God's, to be used by us as His servants and at His direction, [source]

Chapter Summary: Luke 16

1  The parable of the unjust steward
14  Jesus reproves the hypocrisy of the covetous Pharisees
19  The parable of the rich man and Lazarus the beggar

Greek Commentary for Luke 16:3

Within himself [εν εαυτωι]
As soon as he had time to think the thing over carefully. He knew that he was guilty of embezzlement of the Master‘s funds. [source]
Taketh away [απαιρειται]
Present (linear) middle indicative of απαιρεω — aphaireō old verb to take away. Here the middle present means, He is taking away for himself. To beg I am not ashamed (επαιτειν αισχυνομαι — epaitein aischunomai). The infinitive with αισχυνομαι — aischunomai means ashamed to begin to beg. The participle, επαιτων αισχυνομαι — epaitōn aischunomai would mean, ashamed while begging, ashamed of begging while doing it. [source]
To beg I am not ashamed [επαιτειν αισχυνομαι]
The infinitive with αισχυνομαι — aischunomai means ashamed to begin to beg. The participle, επαιτων αισχυνομαι — epaitōn aischunomai would mean, ashamed while begging, ashamed of begging while doing it. [source]
Taketh away []
Or is taking away. He was not yet dispossessed, as is shown by what follows. [source]
I cannot [οὐκ ἰσχύω]
See on Luke 14:30. “I have not strength.” His luxurious life had unfitted him for hard labor. In Aristophanes (“Birds,” 1431), a sycophant is asked: “Tell me, being a young man, do you lodge informations against strangers?” He replies: “Yes; why should I suffer, for I know not how to dig?” [source]
To beg [ἐπαιτεῖν]
See on besought, Matthew 15:23. [source]

Reverse Greek Commentary Search for Luke 16:3

Luke 23:5 Were the more fierce [ἐπίσχυον]
Only here in New Testament. The verb means, literally, to grow strong. See on Luke 14:30; and Luke 16:3. Here the sense is, they were more energetic and emphatic. Rev., urgent. Wyc., waxed stronger. [source]
Luke 22:43 Strengthening [ἐνισχύων]
Only here and Acts 9:19. See on was not able, Luke 14:30; and cannot, Luke 16:3. Commonly intransitive; to prevail in or among. Used transitively only by Hippocrates and Luke. [source]
John 21:6 Were not able [οὐκ ἴσχυσαν]
See on Luke 14:30; see on Luke 16:3; see on James 5:16. [source]
John 1:44 Of Bethsaida []
Rev., more literally, from ( ἀπό ). Bethsaida of Galilee. See John 12:21, and on John 1:28. Philip, being of the same city as Andrew and Peter, was the more ready to welcome Christ, because of the testimony and example of his fellow-citizens. Notice the change of preposition: from Bethsaida ( ἀπό ) and out of ( ἐκ ) the city. See on from the dead, Luke 16:31. [source]
John 1:12 Power [ἐξουσίαν]
Rev., the right. Six words are used for power in the:New Testament: βία , force, often oppressive, exhibiting itself in violence (Acts 5:26; Acts 27:41. Compare the kindred verb βιάζεται , Matthew 11:12; “the kingdom of heaven is taken by violence ): δύναμις , natural ability (see on 2 Peter 2:11): ἐνέργεια , energy, power in exercise; only of superhuman power, good or evil. Used by Paul only, and chiefly in the Epistles of the Imprisonment (Ephesians 1:19; Ephesians 3:7; Colossians 2:12. Compare the kindred verb ἐνεργέω , to put forth power, and see on Mark 6:14; see on James 5:16): ἰσχύς , strength (see on 2 Peter 2:11. Compare the kindred verb ἰσχύω , to be strong, and see on Luke 14:30; see on Luke 16:3): κράτος , might, only of God, relative and manifested power, dominion (Ephesians 1:19; Ephesians 6:10; 1 Timothy 6:16; 1 Peter 4:11. Compare the kindred verb κρατέω , to have power, to be master of, and see on Mark 7:3; see on Acts 3:11): ἐξουσία , liberty of action ( ἔξεστι , it is lawful ), authority, delegated or arbitrary (John 5:27; John 10:18; John 17:2; John 19:10, John 19:11. See on Mark 2:10; see on Luke 20:20). Here, therefore, ἐξουσία is not merely possibility or ability, but legitimate right derived from a competent source - the Word. [source]
John 5:47 His writings [τοις εκεινου γραμμασιν]
Dative case with πιστυετε — pistuete See Luke 16:31 for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between writings Γραμμα — Gramma may mean the mere letter as opposed to spirit (2 Corinthians 3:6; Romans 2:27, Romans 2:29; Romans 7:6), a debtor‘s bond (Luke 16:6.), letters or learning (John 7:15; Acts 26:24) like αγραμματοι — agrammatoi for unlearned (Acts 4:13), merely written characters (Luke 23:38; 2 Corinthians 3:7; Galatians 6:11), official communications (Acts 28:21), once ιερα γραμματα — hiera grammata for the sacred writings (2 Timothy 3:15) instead of the more usual αι αγιαι γραπαι — hai hagiai graphai Γραπη — Graphē is used also for a single passage (Mark 12:10), but βιβλιον — biblion for a book or roll (Luke 4:17) or βιβλος — biblos (Luke 20:42). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also Luke 24:27, Luke 24:44 for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (οι γραμματεις — hoi grammateis) made copies according to the letter (κατα το γραμμα — kata to gramma). [source]
Acts 6:10 They were not able [οὐκ ἴσχυον]
See on Luke 14:30; and Luke 16:3. [source]
Acts 19:16 Prevailed against [ἴσχυσε]
See on Luke 14:30; and Luke 16:3. [source]
Acts 15:10 Were able [ἰσχύσαμεν]
See on Luke 14:30; and Luke 16:3. [source]
Romans 6:13 From the dead [ἐκ νεκρῶν]
Note the preposition out of. See on Luke 16:31. [source]
Romans 3:26 Him which believeth in Jesus [τὸν ἐκ πίστεως Ἱησοῦ]
Lit., him which is of faith in Jesus. See on Romans 3:22. Some texts omit of Jesus. The expression “of faith” indicates the distinguishing peculiarity of the justified as derived from faith in Christ. For the force of ἐκ outof, see on Luke 16:31; see on John 8:23; see on John 12:49; see on 1 John 5:19. [source]
Ephesians 3:18 May be able [ἐξισχύσητε]
Rev., may be strong. This compound verb occurs only here. The preposition ἐξ has the force of fully or eminently. Ἱσχύς is strength embodied; inhering in organized power. Hence it is an advance on δυνάμει mightin Ephesians 3:16(see note). Paul prays that the inward might or virtue may issue in ability to grasp. Compare Luke 14:30(note); Luke 16:3(note); Acts 27:16(note); James 5:16(note). [source]
Philippians 3:11 The resurrection of the dead [τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν]
Rev., more correctly, from the dead. Lit., the resurrection, that, namely, from the dead. Compare Acts 4:2. This compound noun for resurrection is found only here, and expresses the rising from or from among ( ἐξ ), which is further emphasized by the repetition of the preposition ἐκ (from ). The kindred compound verb occurs Mark 12:19; Luke 20:28; Acts 15:5, but in neither passage of raising the dead. The word here does not differ in meaning from ἀνάστασις , commonly used, except that the idea is more vividly conceived as a rising from the earth. See Matthew 22:31; Luke 20:35. The phrase resurrection of or from the dead does not often occur in the Gospels, and resurrection ἐκ fromthe dead only twice in the New Testament, Acts 4:2; 1 Peter 1:3. For the phrase, see on Luke 16:31. Resurrection of the dead is a generic phrase, denoting the general resurrection of the dead, bad and good. Resurrection from the dead, in the only two passages where it occurs, signifies resurrection unto life. In 1 Peter 1:3, it is applied to Christ. [source]
1 John 2:14 Strong [ἰσχυροί]
See on was not able, Luke 14:30; see on I cannot, Luke 16:3. [source]
Revelation 12:8 Prevailed [ἴσχυσαν]
See on Luke 14:30; see on Luke 16:3; see on James 5:16. [source]

What do the individual words in Luke 16:3 mean?

Said then within himself the manager What shall I do for master of me is taking away the management from me To dig not I am able to beg I am ashamed
Εἶπεν δὲ ἐν ἑαυτῷ οἰκονόμος Τί ποιήσω ὅτι κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ’ ἐμοῦ σκάπτειν οὐκ ἰσχύω ἐπαιτεῖν αἰσχύνομαι

Εἶπεν  Said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
ἐν  within 
Parse: Preposition
Root: ἐν 
Sense: in, by, with etc.
ἑαυτῷ  himself 
Parse: Reflexive Pronoun, Dative Masculine 3rd Person Singular
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
οἰκονόμος  manager 
Parse: Noun, Nominative Masculine Singular
Root: οἰκονόμος  
Sense: the manager of household or of household affairs.
ποιήσω  shall  I  do 
Parse: Verb, Aorist Subjunctive Active, 1st Person Singular
Root: ποιέω  
Sense: to make.
κύριός  master 
Parse: Noun, Nominative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
μου  of  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἀφαιρεῖται  is  taking  away 
Parse: Verb, Present Indicative Middle, 3rd Person Singular
Root: ἀφαιρέω  
Sense: to take from, take away, remove, carry off.
οἰκονομίαν  management 
Parse: Noun, Accusative Feminine Singular
Root: οἰκονομία  
Sense: the management of a household or of household affairs.
ἐμοῦ  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
σκάπτειν  To  dig 
Parse: Verb, Present Infinitive Active
Root: σκάπτω  
Sense: to dig.
ἰσχύω  I  am  able 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἰσχύω  
Sense: to be strong.
ἐπαιτεῖν  to  beg 
Parse: Verb, Present Infinitive Active
Root: ἐπαιτέω  
Sense: to ask besides, ask for more.
αἰσχύνομαι  I  am  ashamed 
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular
Root: αἰσχύνομαι  
Sense: to disfigure.