Luke 3:14

Luke 3:14 in Multiple Translations

Berean Standard Bible BSB

Then some soldiers asked him, “And what should we do?” “Do not take money by force or false accusation,” he said. “Be content with your wages.”

King James Version KJV

And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.

American Standard Version ASV

And soldiers also asked him, saying, And we, what must we do? And he said unto them, Extort from no man by violence, neither accuse any one wrongfully; and be content with your wages.

Bible in Basic English BBE

And men of the army put questions to him, saying, And what have we to do? And he said to them, Do no violent acts to any man, and do not take anything without right, and let your payment be enough for you.

Free Bible Version FBV

“What about us?” some soldiers asked. “What should we do?” “Don't demand money with threats of violence. Don't make accusations that are untrue. Be satisfied with your wages,” he replied.

Geneva Bible 1599 GNV

The souldiers likewise demaunded of him, saying, And what shall we doe? And he saide vnto them, Doe violence to no man, neither accuse any falsely, and be content with your wages.

Young's Literal Translation YLT

And questioning him also were those warring, saying, 'And we, what shall we do?' and he said unto them, 'Do violence to no one, nor accuse falsely, and be content with your wages.'

World English Bible WEB

Soldiers also asked him, saying, “What about us? What must we do?” He said to them, “Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages.”

Noah Webster Bible WBS

And the soldiers likewise asked him, saying, And what shall we do? And he said to them, Do violence to no man, neither accuse any falsely, and be content with your wages.

Douay-Rheims 1899 DRV

And the soldiers also asked him, saying: And what shall we do? And he said to them: Do violence to no man; neither calumniate any man; and be content with your pay.

Translation for Translators T4T

Some soldiers asked him, “What about us? What should we (exc) do to please God?” He said to them, “Do not say to anyone, ‘If you(sg) do not give me some money, I will hurt you,’ and do not take people to court and falsely accuse them of doing something wrong! And be content with your wages.”

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Berean Amplified Bible — Luke 3:14

BAB

Word Study

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Luke 3:14 Interlinear (Deep Study)

BIB

GRK επηρωτων δε αυτον και στρατευομενοι λεγοντες και ημεις τι ποιησομεν και ειπεν προς αυτους μηδενα διασεισητε μηδε συκοφαντησητε και αρκεισθε τοις οψωνιοις υμων

επηρωτων eperōtaō G1905 to question Verb-IAI-3P

δε de G1161 then Conj

αυτον autos G846 it/s/he Pron-ASM

και kai G2532 and Conj

στρατευομενοι strateuō G4754 to battle Verb-PMP-NPM

λεγοντες legō G3004 to say Verb-PAP-NPM

και kai G2532 and Conj

ημεις egō G1473 I/we Pron-1NP

τι tis G5101 which? Interrog-ASN

ποιησομεν poieō G4160 to do/make: do Verb-FAI-1P

και kai G2532 and Conj

ειπεν legō G3004 to say Verb-2AAI-3S

προς pros G4314 to/with Prep

αυτους autos G846 it/s/he Pron-APM

μηδενα mēdeis G3367 nothing Adj-ASM-N

διασεισητε diaseiō G1286 to extort Verb-AAS-2P

μηδε mēde G3366 nor Conj-N

συκοφαντησητε sukophanteō G4811 to extort Verb-AAS-2P

και kai G2532 and Conj

αρκεισθε arkeō G714 be sufficient Verb-PPM-2P

τοις ho G3588 the/this/who Art-DPN

οψωνιοις opsōnion G3800 compensation Noun-DPN

υμων su G4771 you Pron-2GP

Greek Word Study

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Greek Word Reference — Luke 3:14

επηρωτων eperōtaō G1905 "to question" Verb-IAI-3P

To question or seek information is what this word means, used by Jesus in Mark 11:29 and by the disciples in Luke 2:46.

Definition: ἐπ-ερωτάω, -ῶ [in LXX chiefly for שָׁאַל, also for דָּרַשׁ, etc. ;] __1. to inquire of, consult, question: with accusative of person(s), Mrk.12:34, Luk.2:46, al.; with dupl. accusative, Mrk.7:17 11:29, Luk.20:40, al.; with accusative of person(s), before λέγων, Mat.12:18, Mrk.9:11; εἰ, Mrk.8:23, Luk.23:6, al.; ἐ. θεόν, Rom.10:20 (LXX). __2. In late Gk., to beg of, demand of: with accusative of person(s) and inf., Mat.16:1 (cf. ἐρωτάω; and see Cromer, 716) (AS)

Usage: Occurs in 58 NT verses. KJV: ask (after, questions), demand, desire, question See also: 1 Corinthians 14:35; Mark 8:27; Romans 10:20.

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.

αυτον autos G846 "it/s/he" Pron-ASM

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.

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.

στρατευομενοι strateuō G4754 "to battle" Verb-PMP-NPM

This word means to serve as a soldier or to go to war, like the soldiers in Luke 3:14 and 1 Corinthians 9:7. It can also mean to fight a spiritual battle, as in 2 Corinthians 10:3 and 1 Timothy 1:18. It's about being a warrior for a cause.

Definition: στρατεύω and depon., -ομαι, so always in NT (στρατός, an encamped army), [in LXX for מההּ hith., יָצָא, צָבָא; metaphorically, 4Ma.9:23 ;] used of the general, to make war, do battle, and (chiefly) of the soldiers serving under him, to serve as a soldier: Luk.3:14, 1Co.9:7, 2Ti.2:4. Metaphorical (cf. MM, ii, xxiii), of spiritual conflict, to war, make war: 2Co.10:3, 1Ti.1:18, Jas.4:1, 1Pe.2:11.† (AS)

Usage: Occurs in 7 NT verses. KJV: soldier, (go to) war(-fare) See also: 1 Corinthians 9:7; 2 Corinthians 10:3; 1 Peter 2:11.

λεγοντες legō G3004 "to say" Verb-PAP-NPM

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.

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.

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.

ημεις egō G1473 "I/we" Pron-1NP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

τι tis G5101 "which?" Interrog-ASN

This interrogative pronoun is used to ask questions like who, which, or what, as seen in Matthew 3:7 and Mark 11:28. It seeks information about a person or thing. This term is essential in direct and indirect questions.

Definition: τίς, neut., τί, genitive, τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem., who, which, what?; in neut., which, what?, used both in direct and in indirect questions. __I. I. As subst., __1. 1. masc., fem.: τίς; who, what?, Mat.3:7 26:68; Mrk.11:28, Luk.9:9, al. mult.; with genitive partit., Act.7:52, Heb.1:5, al; before ἐκ (= genitive partit.), Mat.6:27, Luk.14:28, Jhn.8:46; = ποῖος, Mrk.4:41 6:2, Luk.19:3, Act.17:19, al.; = πότερος (M, Pr., 77), Mat.21:31 27:17, Luk.22:27, al.; = ὅς or ὅστις (rare in cl.; cf. Bl., §50, 5; M, Pr., 93), Act.13:25. __2. Neut.: τί; what?, Mat.5:47 11:7, Mrk.10:3, al.; χάριν τίνος, 1Jn.3:12; διὰ τί, Mat.9:11, al.; εἰς τί, Mat.14:31, al.; elliptically, ἵνα τί (sc. γένηται), why, Mat.9:5, al.; τί οὖν, Rom.3:9 6:1, 15 1Co.14:15, al.; τί γάρ, Rom.3:3, Phi 1:18; τί ἐμοὶ (ὑμῖν) καὶ σοί, see: ἔγω. __II. As adj.: who? what? which?, Mat.5:46, Luk.14:31, Jhn.2:18, al. __III. As adv.: = διὰ τι (τί ὅτι), why, Mat.6:28, Mrk.4:40, Luk.6:46, Jhn.18:23, al.; in rhet. questions, = a negation, Mat.27:4, Jhn.21:22, 23 1Co.5:12 7:16, al. in exclamations (like Heb. מָה), how (2Ki.6:20, Psa.3:2, al.), Luk.12:49. (AS)

Usage: Occurs in 514 NT verses. KJV: every man, how (much), + no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, - with, -withal), whether, which, who(-m, -se), why See also: 1 Corinthians 2:11; Colossians 1:27; 1 Peter 1:11.

ποιησομεν poieō G4160 "to do/make: do" Verb-FAI-1P

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.

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.

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.

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.

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.

προς pros G4314 "to/with" Prep

A preposition showing direction or relationship, like towards or with something, as seen in Mark 5:11 and John 18:16. This means indicating movement or direction. It's about showing proximity or connection.

Definition: πρός, prep. with genitive, dative, accusative __I. I. C. genitive, of motion from a place, from the side of, hence metaphorically, in the interests of, Act.27:34 (cf. Page, in l.). __II. II. C. dative, of local proximity, hard by, near, at: Mrk.5:11, Luk.19:37, Jhn.18:16 20:11, 12 Rev.1:13. __III. C. accusative, of motion or direction towards a place or object, to, towards. __1. Of place, __(a) after verbs of motion or of speaking and other words with the idea of direction: ἔρχομαι, ἀναβαίνω, πορεύομαι, λέγω, ἐπιστολή, etc., Mat.3:14, Mrk.6:51, Luk.11:5, Jhn.2:3, Act.9:2, al. mult.; metaphorically, of mental direction, hostile or otherwise, Luk.23:12, Jhn.6:52, 2Co.7:4, Eph.6:12, Col.3:13, al.; of the issue or end, Luk.14:32, Jhn.11:4, al.; of purpose, Mat.26:12, Rom.3:26, 1Co.6:5, al.; πρὸς τό, with inf., denoting purpose (cf. M, Pr., 218, 220; Lft., Notes, 131), Mat.5:28, Mrk.13:22, Eph.6:11, 1Th.2:9, al.; __(b) of close proximity, at, by, with: Mat.3:10, Mrk.11:4, Luk.4:11, Act.3:2, al.; after εἶναι, Mat.13:56, Mrk.6:3, Jhn.1:1, al. __2. 2. Of time, __(a) towards (Plat., Xen., LXX: Gen.8:11, al.): Luk.24:29; __(b) for: πρὸς καιρόν, Luk.8:13, 1Co.7:5; πρὸς ὥραν, Jhn.5:35, al.; πρὸς ὀλίγον, Jas.4:14. __3. Of relation __(a) toward, with: Rom.5:1, 2Co.1:12, Col.4:5, 1Th.4:12, al.; __(b) with regard to: Mat.19:8, Mrk.12:12, Rom.8:31, al.; __(with) pertaining to, to: Mat.27:4, Jhn.21:22, Rom.15:17, Heb.2:17 5:1; __(d) according to: Luk.12:47, 2Co.5:10, Gal.2:14, Eph.3:4 4:14; __(e) in comparison with: Rom.8:18. __IV. In composition: towards (προσέρχομαι), to (προσάγω), against (προσκόπτω), besides (προσδαπανάω) . (AS)

Usage: Occurs in 655 NT verses. KJV: about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in) See also: 1 Corinthians 2:1; Acts 2:47; 1 Peter 2:4.

αυτους autos G846 "it/s/he" Pron-APM

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'.

μηδενα mēdeis G3367 "nothing" Adj-ASM-N

Means nothing or no one, used in the Bible to emphasize the absence of something, like in Matthew 16:20 where Jesus tells his disciples to tell no one about him.

Definition: μηδείς, -δεμία, -δέν (and -θέν, Act.27:33, a Hellenistic form; see Bl., 6, 7; Thackeray, Gr., 58) related to οὐδείς as μή to οὐ, no, none, no one; neut., nothing: Mat.16:20, Mrk.5:43 6:8, Luk.3:14, Act.8:24, Rom.13:8, al.; with genitive, Act.4:17 24:23; neut. accusative, μηδέν, adverbially, in no respect, Act.10:20 11:12; as accusative obj. after verb, βλάπτειν, Luk.4:35; ὠφελεῖσθαι, Mrk.5:26; ὑστερεῖν, 2Co.11:5; μεριμνᾶν, Php.4:6; in double negation, strengthening the denial, μηκέτι μ., Mrk.11:14, Act.4:17; μὴ . . . μηδέν (μηδένα, μηδεμίαν), 2Co.13:7, 2Th.2:3, 1Pe.3:6 μηθείς, see. μηδείς (AS)

Usage: Occurs in 88 NT verses. KJV: any (man, thing), no (man), none, not (at all, any man, a whit), nothing, + without delay See also: 1 Corinthians 1:7; Acts 28:6; 1 Peter 3:6.

διασεισητε diaseiō G1286 "to extort" Verb-AAS-2P

To extort or intimidate someone, as in Luke 3:14. This word means to use force or threats to get something from someone. It is used to describe the act of using violence or coercion to achieve a goal.

Definition: δια-σείω [in LXX: Job.4:14 (פָּחַד hi.), 3Ma.7:21 * ;] to shake violently; metaphorically, to intimidate: Luk.3:14.† (AS)

Usage: Occurs in 1 NT verses. KJV: do violence to See also: Luke 3:14.

μηδε mēde G3366 "nor" Conj-N

This word means 'nor' or 'not even', used to continue a negative statement. It is often used to list things that are not true, like in Matthew 10:10, where Jesus says the disciples should not take extra clothes or sandals.

Definition: μηδέ negative particle, related to οὐδέ as μή to οὐ, __1. as conic., continuing a negation or prohibition, but not, and not, nor: preceded by μή, Mat.6:25 22:29, Mrk.12:24, Luk.14:12, al.; ἵνα μή, Jhn.4:15; ὅπως μή, Luk.16:26; μηδέ . . . μηδέ, neither . . . nor, Mat.10:10, 1Co.10:8-9. __2. As adv., strengthening a negation, not even: Mrk.2:2, 1Co.5:11, al (AS)

Usage: Occurs in 50 NT verses. KJV: neither, nor (yet), (no) not (once, so much as) See also: 1 Corinthians 5:8; John 14:27; 1 Peter 3:14.

συκοφαντησητε sukophanteō G4811 "to extort" Verb-AAS-2P

To accuse someone falsely, like a dishonest informer, as seen in Luke 3:14 and 19:8. This word is about taking advantage of others. It's not a honest way to treat people.

Definition: συκοφαντέω, -ῶ (σῦκον, φαίνω), [in LXX: Gen.43:18 (גָּלַל hithpo.), Lev.19:11 (שָׁקַר pi.), Job.35:9, Psa.119:122, Pro.14:31 2:16 28:3, Ecc.4:1 (עָשַׁק) ;] to act the συκοφάντης (on conjectures as to the origin of the term, see LS, see word), to accuse falsely (Aristoph., Xen., al.): Luk.3:14 (R, mg.) Luk.19:8 (RV, exact wrongfully; but cf. Hatch, Essays, 89 ff., see also Field, Notes, 56 f.; MM, xxiv).† (AS)

Usage: Occurs in 2 NT verses. KJV: accuse falsely, take by false accusation See also: Luke 3:14; Luke 19:8.

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.

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.

αρκεισθε arkeō G714 "be sufficient" Verb-PPM-2P

To be sufficient or satisfactory, used in Matthew 25:9 and 2 Corinthians 12:9. It means to have enough of something or to be content with what you have.

Definition: ἀρκέω, -ῶ [in LXX for הוֹן, etc. ;] __1. to keep off; with dative, to assist. __2. to suffice: with dative of person(s), Jo 67, 2Co.12:9; impers., Mat.25:9, Jhn.14:8 (MM, see word). Pass., to be satisfied: with dative of thing(s), Luk.3:14, 1Ti.6:8, Heb.13:5; before ἐπί, III Jn 10.† (AS)

Usage: Occurs in 8 NT verses. KJV: be content, be enough, suffice, be sufficient See also: 1 Timothy 6:8; John 6:7; Hebrews 13:5.

τοις ho G3588 "the/this/who" Art-DPN

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.

οψωνιοις opsōnion G3800 "compensation" Noun-DPN

Compensation refers to payment for work or services. In Luke 3:14, soldiers were told not to take extra money, and in 1 Corinthians 9:7, Paul talks about earning wages for his ministry.

Definition: ὄψώνιον, -ου, τό (ὀψον- see: ὀψάριον— and ὠνέομαι), [in LXX: I Est.4:56, 1Ma.3:28 1Mac 14:32 * ;] __1. provisions, provision-money, soldiers' pay: Luk.3:14, 1Co.9:7. __2. Generally, wages, hire: 2Co.11:8; ὄ. τῆς ἁμαρτίας, Rom.6:23 (see Deiss, BS, 148, 266).† (AS)

Usage: Occurs in 4 NT verses. KJV: wages See also: 1 Corinthians 9:7; Luke 3:14; Romans 6:23.

υμων su G4771 "you" Pron-2GP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

Study Notes — Luke 3:14

Show Verse Quote Highlights

Context
Cross References
Luke 3:14 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 3:14
Jamieson-Fausset-Brown on Luke 3:14
Matthew Poole's Commentary on Luke 3:14
Trapp's Commentary on Luke 3:14
Ellicott's Commentary on Luke 3:14
Adam Clarke's Commentary on Luke 3:14
Cambridge Bible on Luke 3:14
Barnes' Notes on Luke 3:14
Whedon's Commentary on Luke 3:14
Sermons on Luke 3:14

Context — The Mission of John the Baptist

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

14Then some soldiers asked him, “And what should we do?” “Do not take money by force or false accusation,” he said. “Be content with your wages.”

15The people were waiting expectantly and were all wondering in their hearts if John could be the Christ. 16John answered all of them: “I baptize you with water, but One more powerful than I will come, the straps of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire.

Cross References

	Reference	Text (BSB)
1	Hebrews 13:5–6	Keep your lives free from the love of money and be content with what you have, for God has said: “Never will I leave you, never will I forsake you.” So we say with confidence: “The Lord is my helper; I will not be afraid. What can man do to me?”
2	Exodus 20:16	You shall not bear false witness against your neighbor.
3	Exodus 23:1	“You shall not spread a false report. Do not join the wicked by being a malicious witness.
4	Philippians 4:11	I am not saying this out of need, for I have learned to be content regardless of my circumstances.
5	1 Timothy 6:8–10	But if we have food and clothing, we will be content with these. Those who want to be rich, however, fall into temptation and become ensnared by many foolish and harmful desires that plunge them into ruin and destruction. For the love of money is the root of all kinds of evil. By craving it, some have wandered away from the faith and pierced themselves with many sorrows.
6	Leviticus 19:11	You must not steal. You must not lie or deceive one another.
7	Romans 13:9–10	The commandments “Do not commit adultery,” “Do not murder,” “Do not steal,” “Do not covet,” and any other commandments, are summed up in this one decree: “Love your neighbor as yourself.” Love does no wrong to its neighbor. Therefore love is the fulfillment of the law.
8	Luke 19:8	But Zacchaeus stood up and said to the Lord, “Look, Lord, half of my possessions I give to the poor, and if I have cheated anyone, I will repay it fourfold.”
9	Titus 2:3	Older women, likewise, are to be reverent in their behavior, not slanderers or addicted to much wine, but teachers of good.
10	Revelation 12:10	And I heard a loud voice in heaven saying: “Now have come the salvation and the power and the kingdom of our God, and the authority of His Christ. For the accuser of our brothers has been thrown down— he who accuses them day and night before our God.

Luke 3:14 Summary

This verse is telling us to be honest and fair in our work and not to take advantage of others. It's saying that we should be happy with what we have and not try to get more by cheating or hurting others, just like it says in Colossians 3:23-24 to work heartily as for the Lord. We can trust God to provide for us and take care of our needs, as promised in Matthew 6:33. By being content with our wages and treating others with respect, we can show that we are followers of Jesus and live a life that honors Him.

Frequently Asked Questions

What does it mean to 'not take money by force or false accusation'?

This means to not use our power or influence to take something that doesn't belong to us, as seen in Exodus 20:17 where God commands us not to covet or steal from our neighbors.

Why is being content with our wages important?

Being content with our wages shows that we trust God to provide for us, just as Philippians 4:19 promises that God will supply all our needs according to His riches in glory in Christ Jesus.

How does this verse relate to being a good soldier of Jesus Christ?

As followers of Jesus, we are called to be good stewards of the resources we have been given, just as 2 Timothy 2:3-4 encourages us to endure hardship like a good soldier, trusting in God's power and provision.

What is the connection between this verse and the broader message of John the Baptist?

This verse is part of John the Baptist's call to repentance, as seen in Luke 3:1-20, where he urges people to turn from their sins and live a life that honors God, in preparation for the coming of Jesus Christ, as prophesied in Isaiah 40:3-5.

Reflection Questions

What are some ways I can be content with my wages and trust God to provide for me?
How can I use my resources and influence to serve others and honor God?
What are some areas in my life where I may be tempted to take something that doesn't belong to me, and how can I resist that temptation?
How can I apply the principle of not taking money by force or false accusation in my daily life and interactions with others?

Gill's Exposition on Luke 3:14

And the soldiers likewise demanded of him,.... Or "asked him": why our translators have rendered it, "demanded of him", I know not, unless they thought that such language best suited persons of a military character.

Jamieson-Fausset-Brown on Luke 3:14

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 3:14

A good and faithful minister of Christ should be one able to bring out of his storehouse things new and old, to give every one their portion in their season, and so courageous and faithful as not to be afraid to do it, nor for any reason decline the doing of it. Such was John the Baptist. These were the Roman soldiers, kept by them to maintain their conquest of Judea. Some of these also come to hear John the Baptist preach: hearing him press repentance, and bringing forth fruits that might testify the truth of it, they ask what they should do. John saith to them, Do violence to no man, &c. Experience hath taught all people, that soldiers (especially employed to keep garrisons amongst a conquered people) are often very insolent, and for their own gain prone to accuse innocent persons, and the jealousy of conquerors often allows them too easy an ear; as also how apt they are by oppression to mend their short commons, or to exact upon others that they may spend luxuriously. All these are acts or species of injustice, which the Baptist lets them know must be left, if they would bring forth fruits fit for repentance. He doth not blame the employment of a soldier, but only regulates their behaviour in that employment. Wars in just causes are undoubtedly lawful under the gospel, and consequently so is the employment of a soldier; we read of several good centurions or captains of hundreds. But the soldier stands highly concerned to look: 1. That the cause be good in which he draweth his sword. 2. That he behaveth himself in it lawfully, not using any needless violence, not accusing any wrongfully, not endeavouring to mend his pay by any, rapine, or unjustly taking away what is another’ s, either to spend in luxury, or to uphold himself in his station. From this instruction of John the Baptist, we may learn several things concerning the nature of repentance. 1. That where there is a true root of repentance, it will bring forth fruits worthy of it. 2. That acts of mercy and justice are true and proper fruits of a true repentance, without which there can be nothing of it in truth. 3. That true repentance is best discovered by our abhorrence of and declining such sinful courses as we have formerly been addicted to, and have daily temptations to from the circumstances of our lives, and those callings, and places, and courses of life wherein the providence of God had fixed us. 4. That these things, repentance and faith, are such proper effects of both, as discover the truth of those gracious habits in the soul, and without which there can be no true evidence of them.

Trapp's Commentary on Luke 3:14

14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages. Ver. 14. Do violence to no man] Διασεισητε, shake no man by the shoulders, toss no man to and fro to put him into a fright, smite no man with the fist of wickedness. Tamerlane took such order with his soldiers that none were injured by them: if any soldier of his had but taken an apple or the like from any man, he died for it. One of his soldiers having taken a little milk from a country woman, and she thereof complaining, he caused the said soldier to be presently killed, and his stomach to be ripped, where the milk that he had of late drunk being found, he contented the woman, and so sent her away, who had otherwise undoubtedly died for her false accusation, had it not so appeared. Neither accuse any falsely] Get nothing by sycophancy, (calumnious accusation) Μηδεσυκοφαντησητε. Oppress no man either by force or fraud, and forged cavillation, as it is rendered, Luke 19:8.

Ellicott's Commentary on Luke 3:14

(14) And the soldiers likewise . . .—The Greek word has not the definite article, and is a participle. Better, and soldiers, as they were marching. The words probably point to the troops of Antipas on their way down the valley of the Jordan to attack Aretas (comp. Notes on 2 Corinthians 11:32), the father of the Tetrarch’s divorced wife, who had declared war on account of the wrong thus done to his daughter. Roman soldiers were not likely to have come to the Baptist’s preaching. Do violence to no man.—The Greek word was the exact equivalent of the Latin concutere (whence our “concussion”), and was applied to the violence which was used by irregular troops to extort money or provisions. Neither accuse any falsely.—The word occurs again in the confession of Zacchæus (Luke 19:8). It is supposed to have been primarily used of those who informed against the export of figs from Attica at a time when that trade was prohibited. They were known, it is said, as “sycophants,” though no actual instance of this use of the word is extant. The word came, in course of time, to be applied to informers generally, and then, in its modern sense, to those who court the favour of princes by informing against others—the delatores, who at this time were so conspicuous in the imperial court, on which that of the Tetrarch’s had been modelled. Be content with your wages.—Better, pay. The word meant primarily the “rations” of a soldier, and then the money received in lieu of rations. As used in the New Testament, the idea of pay for soldier’s work as distinct from the wages of a labourer, is almost always connected with it. (Comp. Romans 6:23; 1 Corinthians 9:7.)

Adam Clarke's Commentary on Luke 3:14

Verse 14. The soldiers likewise demanded of him] He, thirdly, instructs those among the military. They were either Roman soldiers, or the soldiers of Herod or Philip. Use no violence to any, μηδεναδιασεισητε, do not extort money or goods by force or violence from any. This is the import of the words neminein concutite, used here by the Vulgate, and points out a crime of which the Roman soldiers were notoriously guilty, their own writers being witnesses. Concussio has the above meaning in the Roman law. See RAPHELIUS in loco. Neither accuse any falsely] Or, on a frivolous pretence - μηδεσυκοφαντησητε, be not sycophants, like those who are base flatterers of their masters, who to ingratiate themselves into their esteem, malign, accuse, and impeach the innocent. Bishop PEARCE observes that, when the concussio above referred to did not produce the effect they wished, they often falsely accused the persons, which is the reason why this advice is added. See Clarke on Lu 19:7. Be content with your wages.] οψωνιοις. The word signifies not only the money which was allotted to a Roman soldier, which was tico oboli, about three halfpence per day, but also the necessary supply of wheat, barley, &c. See Raphelius.

Cambridge Bible on Luke 3:14

14. the soldiers] Rather, soldiers on the march. On what expedition these soldiers were engaged it is impossible to say. They cannot have been Roman soldiers, and were certainly not any detachment of the army of Antipas marching against his injured father-in-law Hareth (Aretas), ethnarch of Arabia, for their quarrel was long subsequent to this.demanded of him] Rather, asked him. The imperfect tense however (as before in Luke 3:10) implies that such questions were put to him by bodies of soldiers in succession.Do violence to no man] Rather, Extort money by threats from no one. Diaseio, like the Latin concutio, is a technical word. It implies robbery and violence.accuse any falsely] Rather, cheat by false accusation. The Greek implies pettifogging charges on trivial grounds, and is the word from which sycophant is derived. The temptation of soldiers, strong in their solidarity, was to terrify the poor by violence, and undermine the rich by acting as informers. The best comment on the Baptist’s advice to them is the xvith Satire of Juvenal, which is aimed at their brutality and threats.be content with your wages] Rather, pay. This is a late meaning of the word opsonia (Romans 6:23), which means in the first instance ‘boiled fish eaten as a relish with meat.’ It is remarkable that the Baptist does not bid even soldiers to abandon their profession, but to serve God in it. This is important as shewing that he did not hold up the life of the hermit or the ascetic as a model or ideal for all. He evidently held, like the good St Hugo of Avalon, that “God meant us to be good men, not monks and hermits.” Josephus, when (Antt. xviii. v. 2) he sums up the teaching of the Baptist by saying that “he commanded the Jews to practise virtue both in righteousness to one another and piety to God,” rightly estimates the practical, but omits the prophetic side of his teaching.

Barnes' Notes on Luke 3:14

The soldiers likewise - It seems that “they,” also came to his baptism. Whether these were Jews or Romans cannot be ascertained.

Whedon's Commentary on Luke 3:14

14. Soldiers—The word soldiers here is a participle, signifying those who were in actual performance of war duties, and hence it has been supposed that the soldiers specified were those engaged in the war of Herod against Aretas.

Sermons on Luke 3:14

	Sermon	Description
	Epistle 188 by George Fox	George Fox emphasizes the importance of living in the seed of God, which overcomes the devil and the strife he causes. He calls for a rejection of false accusations against those w
	The Sixth Commandment by A.W. Pink	A.W. Pink expounds on the Sixth Commandment, 'Thou shalt not kill,' emphasizing that it not only forbids murder but also the underlying emotions such as anger and hatred that can l
	Gods Presence by Kathryn Kuhlman	In this sermon, the preacher emphasizes that God is interested in each individual as if they were the only person in the world. He uses the story of Elisha and his servant to illus
	2005 Missions Conference - Session 1 by Carter Conlon	In this sermon, the speaker shares a powerful story about a young man named Tim who experienced a traumatic event with his father. Despite the pain and fear he went through, Tim at
	Holiness & Righteousness - Prayer Meeting (Cd Quality) by Leonard Ravenhill	In this sermon, the preacher starts by sharing a personal anecdote about doodling an eagle and giving it away to someone who admired it. He then discusses the importance of being e
	(Poland) Jesus Loves Sinners by David Wilkerson	In this sermon, the preacher shares powerful testimonies of individuals who were living on the streets and trapped in addiction. Through the love of Jesus Christ, they experienced
	A Psalm of Remembrance by C.H. Spurgeon	In this sermon, the preacher uses the analogy of a foreigner describing the fruits of his land to emphasize the limitations of human description when it comes to conveying the good