Luke 6:39

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Luke 6:39 in Multiple Translations

Berean Standard Bible BSB

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

King James Version KJV

And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?

American Standard Version ASV

And he spake also a parable unto them, Can the blind guide the blind? shall they not both fall into a pit?

Bible in Basic English BBE

And he gave them teaching in the form of a story, saying, Is it possible for one blind man to be guide to another? will they not go falling together into a hole?

Free Bible Version FBV

Then he illustrated the point: “Can a blind person lead another? Wouldn't they both fall into a ditch?

Geneva Bible 1599 GNV

And he spake a parable vnto them, Can the blinde leade the blinde? shall they not both fall into the ditche?

Young's Literal Translation YLT

And he spake a simile to them, 'Is blind able to lead blind? shall they not both fall into a pit?

World English Bible WEB

He spoke a parable to them. “Can the blind guide the blind? Won’t they both fall into a pit?

Noah Webster Bible WBS

And he spoke a parable to them; Can the blind lead the blind? will they not both fall into the ditch?

Douay-Rheims 1899 DRV

And he spoke also to them a similitude: Can the blind lead the blind? do they not both fall into the ditch?

Translation for Translators T4T

He also told his disciples this parable to show them that they should be like him, and not be like the Jewish religious leaders: “◄You certainly would not expect a blind man to lead another blind man./Would you expect a blind man to lead another blind man?► [RHQ] If he tried to do that, ◄they would both probably fall into a hole!/wouldn’t they both probably fall into a hole?► [RHQ] I am your teacher, and you disciples should be like me.

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Berean Amplified Bible — Luke 6:39

BAB

Word Study

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Luke 6:39 Interlinear (Deep Study)

BIB

GRK ειπεν δε παραβολην αυτοις μητι δυναται τυφλος τυφλον οδηγειν ουχι αμφοτεροι εις βοθυνον πεσουνται

ειπεν legō G3004 to say Verb-2AAI-3S

δε de G1161 then Conj

παραβολην parabolē G3850 parable Noun-ASF

αυτοις autos G846 it/s/he Pron-DPM

μητι mēti G3385 surely not Particle-I

δυναται dunamai G1410 be able Verb-PNI-3S

τυφλος tuphlos G5185 blind Adj-NSM

τυφλον tuphlos G5185 blind Adj-ASM

οδηγειν hodēgeō G3594 to guide Verb-PAN

ουχι ouchi G3780 not! Particle-I

αμφοτεροι amphoteros G297 both Adj-NPM

εις eis G1519 toward Prep

βοθυνον bothunos G999 pit Noun-ASM

πεσουνται piptō G4098 to collapse Verb-FNI-3P

Greek Word Study

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Greek Word Reference — Luke 6:39

ειπεν legō G3004 "to say" Verb-2AAI-3S

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

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.

παραβολην parabolē G3850 "parable" Noun-ASF

A parable is a story that teaches a moral lesson by comparing two things. Jesus often used parables in his teachings, like the parable of the fig tree in Matthew 24:32.

Definition: παραβολή, -ῆς, ἡ (παραβάλλω), [in LXX (cf. McNeile, Mt., 185): Num.23:7, Deu.28:37, Psa.44:14, Pro.1:6, Eze.12:22, al. (מָשַׁל), Sir.47:17 (חִידָה), al. mutt. in Sir, Wis.5:3 ;] __1. a placing beside, juxtaposition (Polyb., al.). __2. a comparing, comparison (Plat., Arist., al.). __3. a comparison, illustration, analogy, figure (Arist., al.) : Mat.24:32, Mrk.3:23, Heb.9:9 11:19; specif. of the pictures and narratives drawn from nature and human life which are characteristic of the synoptic teaching of our Lord, a parable: Mat.13:3, 10 Mrk.4:2, 10, Luk.8:4, 9-11, al.; with genitive ref., Mat.13:18, 36 __4 4 Like Heb. מָשַׁל (1Ki.10:12, Pro.1:6, Sir.3:29, al.), = παροιμία, a proverb or gnomic saying: Luk.4:23 5:36 6:39 SYN.: παροιμία (see Abbott, Essays, 82 ff.) (AS)

Usage: Occurs in 48 NT verses. KJV: comparison, figure, parable, proverb See also: Hebrews 9:9; Mark 4:13; Hebrews 11:19.

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.

μητι mēti G3385 "surely not" Particle-I

This Greek word means surely not, used to expect a negative answer, as seen in Matthew 7:16 and John 8:22. It's often not directly translated in English. In the Bible, it appears in questions that expect a no response.

Definition: μή-τι interrog. particle, expecting a negative answer: Mat.7:16 26:22, 25, Mrk.4:21 14:19, Luk.6:39, Jhn.8:22 18:35, Act.10:47, 2Co.12:18, Jas.3:11; in hesitant questions (see M, Pr., 170.), μ οὗτός ἐστιν, can this be, Mat.12:23, Jhn.4:29; μ. ἄρα, 2Co.1:17; On εἰ μήτι (Luk.9:13, cf. Bl., § 65, 6), see: εἰ.† εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)

Usage: Occurs in 19 NT verses. KJV: not (the particle usually not expressed, except by the form of the question) See also: 1 Corinthians 6:3; John 8:22; James 3:11.

δυναται dunamai G1410 "be able" Verb-PNI-3S

To be able or have power, as in Matthew 6:24 and Mark 2:7, meaning to have the capability or strength to do something.

Definition: δύναμαι, depon., [in LXX chiefly for יָכֹל ;] to be able, have power, whether by personal ability, permission, or opportunity: with inf. (M, Pr., 205; WM, §44, 3) pres., Mat.6:24, Mrk.2:7, Jhn.3:2, 1Co.10:21, al.; with inf. aor., Mat.3:9, Mrk.1:45, Jhn.3:3, 4 Rom.8:39, al.; with accusative, to be able to do something: Mrk.9:22, Luk.12:26; 2Co.13:8; absol., to be able, capable, powerful: 1Co.3:2 10:13. (AS)

Usage: Occurs in 199 NT verses. KJV: be able, can (do, + -not), could, may, might, be possible, be of power See also: 1 Corinthians 2:14; John 15:4; Hebrews 2:18.

τυφλος tuphlos G5185 "blind" Adj-NSM

In the Bible, this word means blind, either physically or spiritually, as seen in Matthew 9:27 and John 9:39-41. It describes a lack of sight or understanding. Jesus often healed the blind in his ministry.

Definition: τυφλός, -ή, -όν [in LXX for עִוֵּר ;] blind: as subst., ὁ τ., Mat.9:27, Mrk.8:22, Luk.4:18" (LXX), Jhn.5:3, al. Metaphorical: Mat.15:14 23:16-26, Jhn.9:39-41, Rom.2:19, 2Pe.1:9, Rev.3:17. (AS)

Usage: Occurs in 48 NT verses. KJV: blind See also: 2 Peter 1:9; Luke 14:13; Revelation 3:17.

τυφλον tuphlos G5185 "blind" Adj-ASM

Usage: Occurs in 48 NT verses. KJV: blind See also: 2 Peter 1:9; Luke 14:13; Revelation 3:17.

οδηγειν hodēgeō G3594 "to guide" Verb-PAN

To guide means to show someone the way, either physically or by teaching. Jesus guides us, as seen in Matthew 15:14 and Revelation 7:17. It's about leading someone to the right path.

Definition: ὁδηγέω, -ῶ, (ὁδηγός) [in LXX chiefly for נוּחַ, also for דֶּרֶךְ hi., הָלַךְ hi., etc. ;] to lead on one's way, to guide: with accusative of person(s), Mat.15:14, Luk.6:39; id. before ἐπί, Rev.7:17. Metaphorical, to guide, instruct, teach: Act.8:31; before εἰς τ. ἀλήθειαν (ἐν τ. ἀ., WH, mg.), Jhn.16:13 (cf. Psa.25:5).† (AS)

Usage: Occurs in 5 NT verses. KJV: guide, lead See also: Acts 8:31; Luke 6:39; Revelation 7:17.

ουχι ouchi G3780 "not!" Particle-I

Ouchi is a strong way of saying no in Greek, like saying not at all. It's used in Luke 1:60 and John 13:10 to show a strong negative response.

Definition: οὐχί strengthened form of οὐ, not; __(a) in neg. sentences, not, not at all: Luk.1:60 12:51, Jhn.13:10, al.; __(b) more frequently in questions where an affirm. ans. is expected (Lat. nonne) : Mat.5:46-47, Luk.6:39, Jhn.11:9, al. (AS)

Usage: Occurs in 54 NT verses. KJV: nay, not See also: 1 Corinthians 1:20; Luke 12:6; Hebrews 1:14.

αμφοτεροι amphoteros G297 "both" Adj-NPM

Both of two things, like in Matthew 9:17. It means two things together, a pair. The Bible uses this word to describe two people or things.

Definition: ἀμφότεροι, -αι, -α (replaces ἄμφω in κοινή, V. M, Pr., 57; used of more than two, Pr., 80; MM, VGT, see word), both of two: Mat.9:17, al. (AS)

Usage: Occurs in 14 NT verses. KJV: both See also: Acts 8:38; Luke 5:7; Matthew 15:14.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

βοθυνον bothunos G999 "pit" Noun-ASM

This word refers to a hole or pit in the ground, like a ditch or cistern. In Matthew 12:11 and Luke 6:39, it describes a physical pit, while in other contexts it can be a metaphorical one. The word is about a deep or low place.

Definition: βόθυνος, -ου, ὁ (= βόθρος, more frequently in cl.), [in LXX chiefly for פַּחַת ;] a pit: Mat.12:11 15:14, Luk.6:39 (cf. DB, iii, 885; DCG, ii, 367).† (AS)

Usage: Occurs in 3 NT verses. KJV: ditch, pit See also: Luke 6:39; Matthew 12:11; Matthew 15:14.

πεσουνται piptō G4098 "to collapse" Verb-FNI-3P

To fall or collapse can be literal, like falling down, or figurative, as in failing or stumbling, as seen in Matthew 10:29 and Revelation 8:10.

Definition: πίπτω [in LXX chiefly for נָפַל ;] to fall; __1. of descent, to fall, fall down or from: before ἐπί, with accusative loc., Mat.10:29, al.; εἰς, Mat.15:14, al.; ἐς μέσῳ, with genitive, Luk.8:7; παρὰ τ. ὁδόν, Mat.13:4, Mrk.4:4, Luk.8:5; before ἀπό, Mat.15:27, al.; ἐκ, Mrk.13:25, Luk.10:18, Rev.8:10 9:1. Metaphorical: ὁ ἥλιος, before ἐπί, Rev.7:16; ἀχλὺς κ. σκότος, Act.13:11; ὁ κλῆρος, Act.1:26; ὑπὸ κρίσιν, Jas.5:12. __2. Of prostration, __(a) of persons, to fall prostrate, prostrate oneself: χαμαί Jhn.18:6; before ἐπί, with accusative, Mat.17:6, Act.9:4; id. with genitive, Mrk.9:20; πρὸς τ. πόδας, Act.5:10, Rev.1:17; πεσὼν ἐξέψυξε, Act.5:5; of supplication, homage or worship: πρὸς (παρὰ, ἐπὶ) τ. πὸδας, Mrk.5:22, Luk.8:41, Act.10:25, al.; π. καὶ προσκυνεῖν, Rev.5:14 19:4; ptcp. with προσκυνεῖν, Mat.2:11, al.; ἐνώπιον, Rev.4:10 5:8; ἐπὶ πρόσωπον, Mat.26:39, al.; __(b) of things, to fall, fall down: Mat.21:44, Luk.23:30; of falling to ruin and destruction, Mat.7:25, Act.15:16, Heb.11:30; ἔπεσε (timeless aorist; M, Pr.,134), Rev.18:2. Metaphorical: Rom.11:11; πόθεν πέπτωκας, Rev.2:5; opposite to ἑστόναι, 1Co.10:12; to στήκειν, Rom.14:4; of virtues, 1Co.13:8; of precepts, Luk.16:17. (cf. ἀνα-, ἀντι-, ἀπο-, ἐκ-, ἐπι-, κατα-, παρα-, περι-, προσ-, συν-πίπτω.) συν-πίπτω (Rec. συμπ-), [in LXX for נָפַל, etc. ;] to fall together, fall in, etc.: of a house (cf. MM, xxiv), Luk.6:49.† (AS)

Usage: Occurs in 87 NT verses. KJV: fail, fall (down), light on See also: 1 Corinthians 10:8; Mark 14:35; Hebrews 3:17.

Study Notes — Luke 6:39

Show Verse Quote Highlights

Context
Cross References
Luke 6:39 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 6:39
Jamieson-Fausset-Brown on Luke 6:39
Matthew Poole's Commentary on Luke 6:39
Trapp's Commentary on Luke 6:39
Ellicott's Commentary on Luke 6:39
Adam Clarke's Commentary on Luke 6:39
Cambridge Bible on Luke 6:39
Whedon's Commentary on Luke 6:39
Sermons on Luke 6:39

Context — Judging Others

37Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. 38Give, and it will be given to you. A good measure, pressed down, shaken together, and running over will be poured into your lap. For with the measure you use, it will be measured back to you.”

39Jesus also told them a parable: “Can a blind man lead a blind man? Will they not both fall into a pit?

40A disciple is not above his teacher, but everyone who is fully trained will be like his teacher. 41Why do you look at the speck in your brother’s eye but fail to notice the beam in your own eye?

Cross References

	Reference	Text (BSB)
1	Matthew 15:14	Disregard them! They are blind guides. If a blind man leads a blind man, both will fall into a pit.”
2	2 Timothy 3:13	while evil men and imposters go from bad to worse, deceiving and being deceived.
3	1 Timothy 6:3–5	If anyone teaches another doctrine and disagrees with the sound words of our Lord Jesus Christ and with godly teaching, he is conceited and understands nothing. Instead, he has an unhealthy interest in controversies and semantics, out of which come envy, strife, abusive talk, evil suspicions, and constant friction between men of depraved mind who are devoid of the truth. These men regard godliness as a means of gain.
4	Jeremiah 14:15–16	Therefore this is what the LORD says about the prophets who prophesy in My name: I did not send them, yet they say, ‘No sword or famine will touch this land.’ By sword and famine these very prophets will meet their end! And the people to whom they prophesy will be thrown into the streets of Jerusalem because of famine and sword. There will be no one to bury them or their wives, their sons or their daughters. I will pour out their own evil upon them.
5	Matthew 23:16–26	Woe to you, blind guides! You say, ‘If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.’ You blind fools! Which is greater: the gold, or the temple that makes it sacred? And you say, ‘If anyone swears by the altar, it means nothing; but if anyone swears by the gift on it, he is bound by his oath.’ You blind men! Which is greater: the gift, or the altar that makes it sacred? So then, he who swears by the altar swears by it and by everything on it. And he who swears by the temple swears by it and by the One who dwells in it. And he who swears by heaven swears by God’s throne and by the One who sits on it. Woe to you, scribes and Pharisees, you hypocrites! You pay tithes of mint, dill, and cumin. But you have disregarded the weightier matters of the law: justice, mercy, and faithfulness. You should have practiced the latter, without neglecting the former. You blind guides! You strain out a gnat but swallow a camel. Woe to you, scribes and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. Blind Pharisee! First clean the inside of the cup and dish, so that the outside may become clean as well.
6	Zechariah 11:15–17	And the LORD said to me: “Take up once more the equipment of a foolish shepherd. For behold, I will raise up a shepherd in the land who will neither care for the lost, nor seek the young, nor heal the broken, nor sustain the healthy, but he will devour the flesh of the choice sheep and tear off their hooves. Woe to the worthless shepherd, who deserts the flock! May a sword strike his arm and his right eye! May his arm be completely withered and his right eye utterly blinded!”
7	Isaiah 9:16	For those who guide this people mislead them, and those they mislead are swallowed up.
8	Jeremiah 6:15	Are they ashamed of the abomination they have committed? No, they have no shame at all; they do not even know how to blush. So they will fall among the fallen; when I punish them, they will collapse,” says the LORD.
9	Matthew 23:33	You snakes! You brood of vipers! How will you escape the sentence of hell?
10	Isaiah 56:10	Israel’s watchmen are blind, they are all oblivious; they are all mute dogs, they cannot bark; they are dreamers lying around, loving to slumber.

Luke 6:39 Summary

Jesus is teaching us that we can't lead others if we're not following God ourselves, because we'll both end up in spiritual trouble, as He warns in Luke 6:39. This means we need to be careful about who we're following and make sure we're seeking guidance from people who are truly wise and following God, as seen in Proverbs 1:7. We need to be humble and recognize our own spiritual limitations, as mentioned in 1 Corinthians 3:18, and seek to follow God's guidance in our lives, as encouraged in Psalm 32:8-9. By doing so, we can avoid falling into spiritual 'pits' and instead walk in the light of God's love and truth.

Frequently Asked Questions

What is the main point of Jesus' parable in Luke 6:39?

The main point is that a person who is spiritually blind cannot lead another person who is also spiritually blind, as they will both fall into spiritual darkness, as warned in Matthew 15:14 and Proverbs 4:19.

Is Jesus saying that we should never follow anyone or seek guidance from others?

No, Jesus is not saying that, as seen in Luke 6:40, where He notes that a disciple is not above his teacher, implying that we should seek guidance from those who are spiritually mature, like a teacher, as mentioned in Ephesians 4:11-12.

How does this parable relate to the preceding verses about judging and forgiving?

This parable serves as a warning against judging others when we ourselves are flawed, as Jesus notes in Luke 6:37-38, emphasizing the importance of humility and self-reflection before trying to guide or judge others, similar to the principle in Matthew 7:3-5.

What is the 'pit' that Jesus refers to in this parable?

The 'pit' is likely a metaphor for spiritual destruction or separation from God, as seen in Psalm 7:15 and Proverbs 26:27, where the consequences of sinful actions are described as falling into a pit or being trapped.

Reflection Questions

What are some areas in my life where I may be trying to lead others while being spiritually blind myself?
How can I ensure that I am following spiritually mature leaders and seeking guidance from those who are truly wise, as mentioned in Proverbs 11:14?
What are some 'pits' or spiritual dangers that I may be at risk of falling into if I do not seek guidance from God and spiritually mature leaders, as warned in Psalm 119:101-102?
What does this parable teach me about the importance of humility and self-reflection in my relationships with others, as seen in 1 Peter 5:6-7?

Gill's Exposition on Luke 6:39

And he spake a parable unto them,.... The Vulgate Latin reads, "he spake also a parable unto them"; besides what he said; and the Arabic version renders it, "another similitude", parable, or proverb,

Jamieson-Fausset-Brown on Luke 6:39

And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? And he spake a parable unto them: Can the blind lead the blind? shall they not both fall into the ditch?

Matthew Poole's Commentary on Luke 6:39

By a parable here is to be understood a proverbial saying, which hath some darkness in it, as being brought to express or signify more than the words naturally do express. Proverbial speeches are applicable to more things, and in more cases, than one. Nor is it to be expected, that in all that the evangelists give us an account of, as to the sayings of Christ, we should be able to find out an evident connexion. They, questionless, wrote much at least from their memories, and set down many sayings without respect to the time when our Saviour spake them, or the matter of his discourse immediately preceding them. We need not therefore be careful to make out the connexion of these words of his with what was before set down. In the parallel text, , our Saviour plainly applies these words with reference to the scribes and Pharisees, the Jewish leaders, their doctors and teachers at that time, who themselves being ignorant of the true sense of the Divine law, were not like very well to guide others, but with them to fall into the ditch, that is, into ruin and destruction: from whence a very probable connexion of them here with what went before may be observed; for, as appears from , he had in the preceding verses given an interpretation of that law of God, Thou shalt love thy neighbour as thyself, much different from what the Pharisees had given of it, who had expounded it, , Thou shalt love thy neighbour, and hate thine enemy; making a great many branches of love to men more than they made. Now, (saith he), this is the will, this is the law, of my heavenly Father. The scribes and Pharisees, your present doctors and teachers, go much below this; but listen not to them, if you mind to please God; themselves are blind, and know not the will of God, and if you follow them what can you expect more than such an event as where one blind man leads another?

Trapp's Commentary on Luke 6:39

39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? Ver. 39. See Matthew 15:14.

Ellicott's Commentary on Luke 6:39

(39) And he spake a parable unto them.—The verse is noticeable (1) as causing a break in the discourse which has no parallel in the Sermon on the Mount; (2) as giving an example of the wider sense of the word “parable,” as applicable to any proverbial saying that involved a similitude. On the proverb itself, quoted in a very different context, see Note on Matthew 15:14. Here its application is clear enough. The man who judges and condemns another is as the blind leader of the blind. Assuming St. Paul to have known the Sermon on the Plain, we may trace an echo of the words in the “guide of the blind” of Romans 2:19.

Adam Clarke's Commentary on Luke 6:39

Verse 39. Can the blind lead the blind?] This appears to have been a general proverb, and to signify that a man cannot teach what he does not understand. This is strictly true in spiritual matters. A man who is not illuminated from above is utterly incapable of judging concerning spiritual things, and wholly unfit to be a guide to others. Is it possible that a person who is enveloped with the thickest darkness should dare either to judge of the state of others, or attempt to lead them in that path of which he is totally ignorant! If he do, must not his judgment be rashness, and his teaching folly? - and does he not endanger his own soul, and run the risk of falling into the ditch of perdition himself, together with the unhappy objects of his religious instruction?

Cambridge Bible on Luke 6:39

39-45. Sincerity. Four Comparisons.39. Can the blind lead the blind?] Matthew 15:14. Proverbs 19:27, “Cease, my son, to hear the instruction that causeth to err.” St Paul taunts the Jew with professing to be “a guide of the blind,” Romans 2:19. St Luke calls this “a parable” in the broader sense (see on Luke 4:23); and in this Gospel the Sermon thus ends with four vivid ‘parables’ or similes taken from the sights of daily life—blind leaders of blind; the mote and the beam; good and bad fruit; the two houses.

Whedon's Commentary on Luke 6:39

39. Parable—Matthew 15:14. This passage, like many others, our Lord may be supposed to have uttered on more than one occasion. It seems in the sermon on the mount to have come in after Matthew 7:20.

Sermons on Luke 6:39

	Sermon	Description
	America Revival or Ruin by E.A. Johnston	In this sermon, the preacher emphasizes the importance of paying attention to God's warnings and judgments. He highlights the severity of God's judgments, such as pestilence, war,
	The Parables of Jesus by Zac Poonen	Zac Poonen preaches on various aspects of entering God's Kingdom, emphasizing the importance of good soil for spiritual growth, the need to be properly clothed with Christ's righte
	Bishop Wilson's Meditations on His Sacred Office, No. 2.-- Monday by J.H. Newman	J.H. Newman preaches about the importance of being persuaded and determined by God's grace to teach and maintain doctrines necessary for eternal salvation as revealed in the Holy S
	Holy Spirit - Part 1 by Keith Daniel	In this sermon, the preacher expresses gratitude for the opportunities to spread the word of God through tapes and videos, particularly in America. He shares a personal experience
	(Excerpt) Changing the Word of God by Milton Green	In this sermon, the preacher emphasizes that the gospel is not meant to please our flesh, but to challenge and transform us. He warns that those who are attached to their flesh and
	Let God Always Be Your Strength - Wedding by Erlo Stegen	In this sermon, the preacher begins by praying for the presence of Jesus, just like at the wedding of Cana where the wine Jesus provided was better than the earthly wine. The preac
	Chosen Vessel - a Commitment to Holiness by Chuck Smith	In this sermon, the speaker emphasizes the importance of living close to God and not being influenced by the ways of the world. He refers to Paul's instructions to the Ephesians, u