What is a Parable?

A story to explain a concept or idea in analogy and metaphor, so that the hearer can get see the point. In scripture study it is to show us something spiritual. So everythig in the story means something to help us understand Gods prespective.

ALL SCRIPTURE IS GIVIN FOR SPIRITUAL UNDERSTANDING AND NATURAL APPLICATION

Almost all of Jesus parables compare 2 things to show us the 2 ways we can live life no middle of the road. Gods way and mans way, anything outside of Gods way is the enemy of God and His way or kingdom.

We are going to look at a comparision that is shown across several different parables about WISE and FOOLISH people. But even more specifically BELIEVERS. we need to keep this in mind in these parbles… This is about two types of believers not a comarision of non-believer and believers. So we will find ourselves as one of these two.

Wise and Foolish Builders

Matthew 7:24-27 and Luke 6:47-49

Rain - g1028. βροχή brochē; from 1026; rain: — rain. AV (2) - rain 2; a besprinkling, watering, rainused of a heavy shower or violent rainstorm

Floods- g4215. ποταμός potamos; probably from a derivative of the alternate of 4095 (compare 4224); a current, brook or freshet (as drinkable), i.e. running water: — flood, river, stream, water. AV (16) - river 9, flood 4, stream 2, water 1; a stream, a rivera torrentfloods

ROOT - g4095. πίνω pinō; a prolonged form of πίω piō; which (together with another form) πόω poō; occurs only as an alternate in certain tenses; to imbibe (literally or figuratively): — drink. AV (75) - drink 68, drink of 7; to drinkfiguratively, to receive into the soul what serves to refresh strengthen, nourish it unto life eternal
ROOT - g4224. πότος potos; from the alternate of 4095; a drinking-bout or carousal: — banqueting. AV (1) - banqueting 1; a drinking, carousing

Winds - g0417. ἄνεμος anemos; from the base of 109; wind; (plural) by implication, (the four) quarters (of the earth): — wind. AV (31) - wind 31; wind, a violent agitation and stream of aira very strong tempestuous windthe four principal or cardinal winds, hence the four corners of heaven

ROOT - g0109. ἀήρ aēr; from ἄημι aēmi (to breathe unconsciously, i.e. respire; by analogy, to blow); “air” (as naturally circumambient): — air. Compare 5594. AV (7) - air 7; the air, particularly the lower and denser air as distinguished from the higher and rarer air

Blew - g4154. πνέω pneō; a primary word; to breathe hard, i.e. breeze: — blow. Compare 5594. AV (7) - blow 6, wind 1; to breathe, to blowof the wind

Beat Upon - g4363. προσπίπτω prospiptō; from 4314 and 4098; to fall towards, i.e. (gently) prostrate oneself (in supplication or homage), or (violently) to rush upon (in storm): — beat upon, fall (down) at (before). AV (8) - fall down before 5, beat upon 1, fall down at 1, fall 1; to fall forwards, fall down, prostrate one's self before, in homage or supplication: at one's feet

House - g3614. οἰκία oikia; from 3624; properly, residence (abstractly), but usually (concretely) an abode (literally or figuratively); by implication, a family (especially domestics): — home, house(-hold). AV (95) - house 92, at home 1, household 1, from the house 1; a housean inhabited edifice, a dwellingthe inmates of a house, the family

Fell - g4098. πίπτω piptō; a reduplicated and contracted form of πέτω petō; (which occurs only as an alternate in certain tenses); probably akin to 4072 through the idea of alighting; to fall (literally or figuratively): — fail, fall (down), light on. AV (90) - fall 69, fall down 19, light 1, fail 1; to descend from a higher place to a lowerto fall (either from or upon)to be thrust down metaph. to fall under judgment, came under condemnation to descend from an erect to a prostrate positionto fall downto be prostrated, fall prostrate

Founded - g2311. θεμελιόω themelioō; from 2310; to lay a basis for, i.e. (literally) erect, or (figuratively) consolidate: — (lay the) found(- ation), ground, settle. AV (6) - found 2, ground 2, lay the foundation 1, settle 1; to lay the foundation, to foundto make stable, establish

Rock - g4073. πέτρα petra; feminine of the same as 4074; a (mass of) rock (literally or figuratively): — rock. AV (16) - rock 16; a rock, cliff or ledgea projecting rock, crag, rocky grounda rock, a large stonemetaph. a man like a rock, by reason of his firmness and strength of soul

Foolish - g3474. μωρός mōros; probably from the base of 3466; dull or stupid (as if shut up), i.e. heedless, (morally) blockhead, (apparently) absurd: — fool(-ish, x -ishness). AV (13) - foolish 7, fool 5, foolishness 1; foolishimpious, godless

Sand - g0285. ἄμμος ammos; perhaps from 260; sand (as heaped on the beach): — sand. AV (5) - sand 5; sand, sandy ground

Foolish Rich Man

Luke 12:16-21

Ground - g5561. χώρα chōra; feminine of a derivative of the base of 5490 through the idea of empty expanse; room, i.e. a space of territory (more or less extensive; often including its inhabitants): — coast, county, fields, ground, land, region. Compare 5117. AV (27) - country 15, region 5, land 3, field 2, ground 1, coast 1; the space lying between two places or limitsa region or country i.e. a tract of landthe (rural) region surrounding a city or village, the countrythe region with towns and villages which surround a metropolis land which is ploughed or cultivated, ground

Rich - g4145. πλούσιος plousios; from 4149; wealthy; figuratively, abounding with: — rich. AV (28) - rich 28; wealthy, abounding in material resourcesmetaph. abounding, abundantly supplied

Plentifully - g2164. εὐφορέω euphoreō; from 2095 and 5409; to bear well, i.e. be fertile: — bring forth abundantly. AV (1) - bring forth plentifully 1; to be fertile, bring forth plentifully

Thought - g1260. διαλογίζομαι dialogizomai; from 1223 and 3049; to reckon thoroughly, i.e. (genitive case) to deliberate (by reflection or discussion): — cast in mind, consider, dispute, muse, reason, think. AV (16) - reason 11, dispute 1, cast in the mind 1, muse 1, think 1, consider 1; to bring together different reasons, to reckon up the reasons, to reason, revolve in one's mind

Bestow - g4863. συνάγω synagō; from 4862 and 71; to lead together, i.e. collect or convene; specially, to entertain (hospitably): — + accompany, assemble (selves, together), bestow, come together, gather (selves together, up, together), lead into, resort, take in. AV (62) - gather 15, be gathered together 12, gather together 9, come together 6, be gathered 4, be assembled 3, take in 3, misc 10; to gather together, to gatherto draw together, collectof fishesof a net in which they are caught to bring together, assemble, collectto join together, join in one (those previously separated)

Fruits - g2590. καρπός karpos; probably from the base of 726; fruit (as plucked), literally or figuratively: — fruit. AV (66) - fruit 66; fruitthe fruit of the trees, vines, of the fieldsthe fruit of one's loins, i.e. his progeny, his posterity that which originates or comes from something, an effect, resultwork, act, deedadvantage, profit, utilitypraises, which are presented to God as a thank offeringto gather fruit (i.e. a reaped harvest) into life eternal (as into a granary), is used in fig. discourse of those who by their labours have fitted souls to obtain eternal life

Goods - g0018. ἀγαθός agathos; a primary word; “good” (in any sense, often as noun): — benefit, good(-s, things), well. Compare 2570. AV (102) - good 77, good thing 14, that which is good + g3588 8, the thing which is good + g3588 1, well 1, benefit 1; of good constitution or natureuseful, salutarygood, pleasant, agreeable, joyful, happyexcellent, distinguishedupright, honourable.

Soul - g5590. ψυχή psychē; from 5594; breath, i.e. (by implication) spirit, abstractly or concretely (the animal sentient principle only; thus distinguished on the one hand from 4151, which is the rational and immortal soul; and on the other from 2222, which is mere vitality, even of plants: these terms thus exactly correspond respectively to the Hebrew h5315, h7307 and h2416): — heart (+ -ily), life, mind, soul, + us, + you. AV (105) - soul 58, life 40, mind 3, heart 1, heartily + g1537 1, not tr 2; breaththe breath of lifethe vital force which animates the body and shows itself in breathing.

Laid up - g2749. κεῖμαι keimai; middle voice of a primary verb; to lie outstretched (literally or figuratively): — be (appointed, laid up, made, set), lay, lie. Compare 5087. AV (26) - lie 9, be laid 6, be set 6, be appointed 1, be 1, be made 1, laid up 1, there 1; to lieof an infantof one buriedof things that quietly cover some spot

Ease - g0373. ἀναπαύω anapauō; from 303 and 3973; (reflexively) to repose (literally or figuratively (be exempt), remain); by implication, to refresh: — take ease, refresh, (give, take) rest. AV (12) - rest 4, refresh 4, take rest 2, give rest 1, take ease 1; to cause or permit one to cease from any movement or labour in order to recover and collect his strengthto give rest, refresh, to give one's self rest, take restto keep quiet, of calm and patient expectation

Eat - g5315. φάγω phagō; a primary verb (used as an alternate of 2068 in certain tenses); to eat (literally or figuratively): — eat, meat. AV (97) - eat 94, meat 3; to eatto eat (consume) a thingto take food, eat a mealmetaph. to devour, consume

Drink - g4095. πίνω pinō; a prolonged form of πίω piō; which (together with another form) πόω poō; occurs only as an alternate in certain tenses; to imbibe (literally or figuratively): — drink. AV (75) - drink 68, drink of 7; to drinkfiguratively, to receive into the soul what serves to refresh strengthen, nourish it unto life eternal

Merry - g2165. εὐφραίνω euphrainō; from 2095 and 5424; to put (middle voice or passively, be) in a good frame of mind, i.e. rejoice: — fare, make glad, be (make) merry, rejoice. AV (14) - rejoice 6, be merry 3, make merry 3, fare 1, make glad 1; to gladden, make joyfulto be glad, to be merry, to rejoiceto rejoice in, be delighted with a thing

Required - g0523. ἀπαιτέω apaiteō; from 575 and 154; to demand back: — ask again, require. AV - ask again 1, requite 1, 2 to ask back, demand back, exact something due

Provided - g2090. ἑτοιμάζω hetoimazō; from 2092; to prepare: — prepare, provide, make ready. Compare 2680. AV (40) - prepare 29, make ready 10, provide 1; to make ready, prepareto make the necessary preparations, get everything ready metaph.drawn from the oriental custom of sending on before kings on their journeys persons to level the roads and make them passableto prepare the minds of men to give the Messiah a fit reception and secure his blessings

Treasures - g2343. θησαυρίζω thēsaurizō; from 2344; to amass or reserve (literally or figuratively): — lay up (treasure), (keep) in store, (heap) treasure (together, up). AV (8) - lay up 3, in store 1, lay up treasure 1, treasure up 1, heap treasure together 1, keep in store 1; to gather and lay up, to heap up, store upto accumulate richesto keep in store, store up, reserve metaph. so to live from day to day as to increase either the bitterness or the happiness of one's consequent lot.

Rich - g4147. πλουτέω plouteō; from 4148; to be (or become) wealthy (literally or figuratively): — be increased with goods, (be made, wax) rich. AV (12) - be rich 7, be made rich 2, rich 1, wax rich 1, be increased with goods 1; to be rich, to have abundanceof outward possessions metaph. to be richly suppliedis affluent in resources so that he can give blessings of salvation to all

Wise and Foolish Virgins

Matthew 25:1-13

Brief History of Marriage Feast

The Marriage – Of course, marriage is the heart of family. God gave Adam and Eve so that a man should leave his father and mother cling to his wife, that the two of them should become one flesh, and that they should be fruitful and multiply. Ancient rabbis said that a man really wasn’t a man until he did so. However, especially by the time of Christ, there were some men and women who lived celibate lives so as to be particularly free to serve God, whether by studying the Torah, teaching, or engaging in some great work for God’s people. Paul seems to have been in this category. Jesus praised those who did so in Matthew 19 as did Paul in 1 Corinthians 7.

In the earliest years of Israel there was some tolerance for polygamy even though it was a departure from what God had set forth. Many overlooked it given the urgent need to grow the family of God, the chosen people. Men were often killed in war, leading to an abundance of women who needed husbands. Generally, only wealthier men could afford to have more than one wife. Although the Bible does not explicitly condemn polygamists, it does show that polygamy led to intractable troubles, sometimes between the women but more often between the sons over inheritance rights. By the time of Jesus, polygamy among the Jews had greatly decreased if not altogether vanished; there is simply no mention of it in the New Testament. Jesus summoned each man to love his wife and prohibited other Mosaic leniencies in marriage. He re-proposed God’s original plan of one man and one woman until death.

The call to marriage and engagement – Marriage took place at a very young age for the ancient Jews. Most rabbis proposed age 18 as most appropriate for men, though often a bit younger especially when war was less common. Young women married almost as soon as they were physically ready, generally around age 13 or 14.

In most cases, marriages were arranged by the parents. There were exceptions, however, and arranged marriages were seldom forced on young people who had absolutely no interest in each other. Nevertheless, the view in the ancient world, and even in many places today, was that marriage was more about survival than romantic feelings. Further, it was not merely the individuals who married; the families came together in mutual support. Beauty and romance, while considered pleasant things, were known to be passing; life and survival had to be based on sturdier foundations.

Once a future bride had been chosen for a young man, there followed a one-year period of betrothal. During this time the couple still lived apart while delicate, often-protracted negotiations occurred between the families, especially regarding the dowry. The groom or his family paid the dowry to the father of the bride in recognition of the loss incurred by the bride’s family as a result of her departure as a working member of the household. It was also understood that some money should be set aside for the woman in the event that her husband died prematurely.

It was a common custom for the bride to join the groom’s father’s household, rather than the groom and the bride establishing their own household. So, if the bride and groom were of a marriageable age, the groom would return to his father’s house after the betrothal to prepare a bridal chamber. This process traditionally took a year or more (the length of time being dictated by the groom’s father). When the place was complete, the groom would return and fetch his bride. The bride would not know the day or hour of her husband-to-be’s return, so the groom’s arrival was usually announced with a trumpet call and a shout so the bride had some forewarning.

Marriage ceremonies – After the period of betrothal was finished and all the agreements had been reached, the wedding could take place. Weddings typically extended over a period of five to seven days. Autumn was the best time for marriage because the harvest was in, the vintage over, minds were free, and hearts were at rest. It was a season when the evenings were cool, and it was comfortable to sit up late at night. Usually the entire village gathered for a wedding. Before the ceremony, which was attended by a select few (most likely family), the bride would take part in a ritual cleansing. After the ceremony, the couple would attend a wedding feast in their honor. It was customary for a wedding feast to include a much larger crowd than the ceremony itself, and it was a great celebration provided by the groom’s family.

At the beginning of the wedding celebration, in the evening, the bridegroom, accompanied by his friends, went to fetch his betrothed from her father’s house. He would wear particularly splendid clothing and sometimes even a crown. A procession was formed under the direction of one of the bridegroom’s friends, who acted as the master of ceremonies and remained by his side throughout the rejoicing.

The beautifully dressed bride was carried in a litter and in procession. Along the way people sang traditional wedding songs largely drawn from the Song of Songs in the Bible: Who is this coming up from the wilderness like a column of smoke, perfumed with myrrh and incense made from all the spices of the merchant? (Song of Songs 3:6) When the procession reached the bridegroom’s house, his parents bestowed a traditional blessing, drawn from Scripture and other sources. After the prayers, the evening was passed in games and dancing, and the bridegroom took part in the festivities. The bride, however, withdrew with her bridesmaids and friends to another room.

The next day was the wedding feast and once again there was general rejoicing and a sort of holiday in the village. Toward the end of the day there was a meal at which the men and women were served separately. This was the time for the giving of presents. The bride, dressed in white, was surrounded by her bridesmaids, usually ten of them. She sat under a canopy while traditional songs and blessings were sung and recited. During this time, in the evening, the groom arrived. While the exact ritual words are not known, there seems to have been a dialogue between bride and groom. This is recorded in the Song of Songs. The bride says, Let him kiss me with the kisses of his mouth—for your love is more delightful than wine. Pleasing is the fragrance of your perfumes; your name is like perfume poured out. No wonder the young women love you! Take me away with you—let us hurry! Let the king bring me into his chambers (Song 1:2-4). The groom responds, Arise, come, my darling; my beautiful one, come with me. My dove in the clefts of the rock, in the hiding places on the mountainside, show me your face, let me hear your voice; for your voice is sweet, and your face is lovely (Song 2:13-14).

Now that the couple was together, all the other men and women also came together. It would seem that synagogue or other religious leaders imparted blessings to the couple, who were together under the canopy. The words of these blessings and rituals are not definitively known and seem to have varied. After these came the evening feast.

Later that first evening the couple would vanish to consummate the marriage. They did not go on a “honeymoon” but rather remained for the rest of the celebration, which often went on for several more days, sharing in the songs, dancing, and general merriment.

What is the meaning…

The number 10, mentioned 242 times in the Bible, also has a meaning—authority, completeness of order, and responsibility.

In its original meaning, 10 indicates “union” or “collection.” In Judaism, the number 10 is regarded as a cohesive system of smaller parts that combine to create something whole. This belief is why 10 has an meaning holiness, something completely together and holy. Holy enough as a whole that it becomes a resting place for His presence (Shekinah Glory). Think of all the ways the church is referred to.

Virgin - g3933. παρθένος parthenos; of unknown origin; a maiden; by implication, an unmarried daughter: — virgin. AV (14) - virgin 14; a virgin or marriageable maiden

Lamp - g2985. λαμπάς lampas; from 2989; a “lamp” or flambeau: — lamp, light, torch. AV (9) - lamp 7, torch 1, light 1; a torcha lamp, the flame of which is fed with oil

ROOT - g2989. λάμπω lampō; a primary verb; to beam, i.e. radiate brilliancy (literally or figuratively): — give light, shine. AV (7) - shine 6, give light 1; to shine

Went Forth - g1831. ἐξέρχομαι exerchomai; from 1537 and 2064; to issue (literally or figuratively): — come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad. AV (222) - go out 60, come 34, depart 28, go 25, go forth 25, come out 23, come forth 9, misc 18; to go or come forth ofwith mention of the place out of which one goes, or the point from which he departsof those who leave a place of their own accord

Oil - g1637. ἔλαιον elaion; neuter of the same as 1636; olive oil: — oil. AV (11) - oil 11; olive oilfor fuel for lampsfor healing the sickfor anointing the head and body at feastsmentioned among articles of commerce

Vessels - g0030. ἀγγεῖον aggeion; from ἄγγος aggos (a pail, perhaps as bent; compare the base of 43); a receptacle: — vessel. AV (2) - vessel 2; a vessel, receptacle, a pail, a reservoir

Tarried - g5549. χρονίζω chronizō; from 5550; to take time, i.e. linger: — delay, tarry. AV (5) - delay 2, tarry 2, tarry so long 1; to linger, delay, tarry

Slumbered - g3573. νυστάζω nystazō; from a presumed derivative of 3506; to nod, i.e. (by implication) to fall asleep; figuratively, to delay: — slumber. AV (2) - slumber 2; to nod in sleep, to sleepto be overcome or oppressed with sleepto fall asleep, drop off to sleep to be negligent, carelessof a thing i.e. to linger, delay

Slept - g2518. καθεύδω katheudō; from 2596 and εὕδω heudō (to sleep); to lie down to rest, i.e. (by implication) to fall asleep (literally or figuratively): — (be a-)sleep. AV (22) - sleep 22; to fall asleep, drop off to sleepto sleepto sleep normallyeuphemistically, to be deadmetaph.to yield to sloth and sinto be indifferent to one's salvation

Midnight - g3319. μέσος mesos; from 3326; middle (as an adjective or (neuter) noun): — among, x before them, between, + forth, mid(-day, -night), midst, way. AV (61) - midst 41, among 6, from among + g1537 5, midnight + g3571 2, misc 5; middlethe midstin the midst of, amongst

Cry - g2906. κραυγή kraugē; from 2896; an outcry (in notification, tumult or grief): — clamour, cry(-ing). AV (6) - cry 3, crying 2, clamour 1; a crying, outcry, clamour

Made - g1096. γίνομαι ginomai; a prolongation and middle voice form of a primary verb; to cause to be (“gen”-erate), i.e. (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.): — arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, x soon as it was, sound, be taken, be turned, use…

Behold -g2400. ἰδού idou; second person singular imperative middle voice of 1492; used as imperative lo!; — behold, lo, see. AV (213) - behold 181, lo 29, see 3; behold, see, or precieve

Out - g1831. ἐξέρχομαι exerchomai; from 1537 and 2064; to issue (literally or figuratively): — come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad. AV (222) - go out 60, come 34, depart 28, go 25, go forth 25, come out 23, come forth 9, misc 18; to go or come forth ofwith mention of the place out of which one goes, or the point from which he departsof those who leave a place of their own accord

Arose - g1453. ἐγείρω egeirō; probably akin to the base of 58 (through the idea of collecting one's faculties); to waken (transitively or intransitively), i.e. rouse (literally, from sleep, from sitting or lying, from disease, from death; or figuratively, from obscurity, inactivity, ruins, nonexistence): — awake, lift (up), raise (again, up), rear up, (a-)rise (again, up), stand, take up. AV (141) - rise 36, raise 28, arise 27, raise up 23, rise up 8, rise again 5, raise again 4, misc 10; to arouse, cause to riseto arouse from sleep, to awaketo arouse from the sleep of death, to recall the dead to…

Trimmed - g2885. κοσμέω kosmeō; from 2889; to put in proper order, i.e. decorate (literally or figuratively); specially, to snuff (a wick): — adorn, garnish, trim. AV (10) - adorn 5, garnish 4, trim 1; to put in order, arrange, make ready, prepareto ornament, adore

Gone Out - g4570. σβέννυμι sbennymi; a prolonged form of an apparently primary verb; to extinguish (literally or figuratively): — go out, quench. AV (8) - quench 7, go out 1; to extinguish, quenchof fire or things on fireto be quenched, to go out metaph. to quench, to suppress, stifleof divine influence

Buy - g0059. ἀγοράζω agorazō; from 58; properly, to go to market, i.e. (by implication) to purchase; specially, to redeem: — buy, redeem. AV (31) - buy 28, redeem 3; to be in the market place, to attend itto do business there, buy or sell

Ready - g2092. ἕτοιμος hetoimos; from an old noun ἔτεος heteos (fitness); adjusted, i.e. ready: — prepared, (made) ready(-iness, to our hand). AV (17) - ready 14, prepared 1, readiness 1, make ready to (one's) hand 1; prepare readyof thingsready at handopportune, seasonable of personsready preparedto do somethingto receive one coming

in - g1525. εἰσέρχομαι eiserchomai; from 1519 and 2064; to enter (literally or figuratively): — x arise, come (in, into), enter in(-to), go in (through). AV - enter 107, go 22, come in 19, go in 18, enter in 17, come 14, arise 1; 198 to go out or come in: to enterof men or animals, as into a house or a cityof Satan taking possession of the body of a personof things: as food, that enters into the eater's mouth metaph.of entrance into any condition, state of things, society, employmentto arise, come into existence, begin to beof men, to come before the public.

Marriage - g1062. γάμος gamos; of uncertain affinity; nuptials: — marriage, wedding. AV (16) - marriage 9, wedding 7; a wedding or marriage festival, a wedding banquet, a wedding feastmarriage, matrimony.

Door - g2374. θύρα thyra; apparently a primary word (compare “door”); a portal or entrance (the opening or the closure, literally or figuratively): — door, gate. AV (39) - door 38, gate 1; a doorthe vestibuleused of any opening like a door, an entrance, way or passage intoin a parable or metaphorthe door through which sheep go in and out, the name of him who brings salvation to those who follow his guidance"an open door" is used of the opportunity of doing somethingthe door of the kingdom of heaven (likened to a palace) denotes the conditions which must be complied with in order.

Shut - g2808. κλείω kleiō; a primary verb; to close (literally or figuratively): — shut (up). AV (16) - shut 12, shut up 4; to shut, shut upmetaph.to cause the heavens to withhold rainto shut up compassion so that it is like a thing inaccessible to one, to be devoid of pity towards oneto obstruct the entrance into the kingdom of heaven.

Know - g1492. εἴδω eidō; a primary verb; used only in certain past tenses, the others being borrowed from the equivalent 3700 and 3708; properly, to see (literally or figuratively); by implication, (in the perfect tense only) to know: — be aware, behold, x can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot. Compare 3700. AV (666) - know 282, cannot tell + g3756 8, know how 7, wist 6, misc 19, see 314, behold 16, look 5, perceive 5, vr see 3, vr know 1; to seeto perceive with the eyes.

Extra Credit

We will be looking at these scriptures later on as well. They deal with this same idea of a wise Servant.

The Vault // Session 6 // Wise and Foolish // Pt. 1