παντὶ δὲ τῷ αἰτοῦντί σε δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει. (Luke 6:30)
Radical Commands in Simple Grammar
In Luke 6:30, Jesus delivers a stark command that forms part of His ethical teaching in the “Sermon on the Plain.” Despite its simplicity in form, the grammar of this verse introduces us to essential features of Koine participles, imperative verbs, and Greek prepositions — all working together to communicate a revolutionary ethic of self-giving grace. The structure underscores both individual obligation and unconditional generosity.
1. Indirect Object with a Definite Participle: παντὶ δὲ τῷ αἰτοῦντί σε
- παντὶ – Dative singular of πᾶς, “to everyone”
- δὲ – Coordinating conjunction, “but” or “and” (softens the shift in emphasis)
- τῷ αἰτοῦντί – Dative singular masculine participle of αἰτέω, “the one asking”
- σε – Accusative singular pronoun, “you” (object of the participle)
This phrase identifies the recipient of the action:
“But to everyone who asks you…”
The participle αἰτοῦντι is in the dative case, functioning as the indirect object of the command that follows. It is definite due to the article τῷ, pointing to a specific category of person: anyone who asks something from you.
2. Present Imperative: δίδου
- δίδου – Present active imperative, 2nd person singular of δίδωμι, “keep giving”
This command is not for a one-time gift but a continual practice. The present imperative here implies a repeated or habitual action — it calls for a lifestyle of generosity:
“Keep giving to everyone who asks of you.”
This grammar supports the ethical tone: the generosity is not situational but unwavering.
3. Prepositional Phrase with a Participle: ἀπὸ τοῦ αἴροντος τὰ σά
- ἀπὸ – Preposition taking the genitive, meaning “from”
- τοῦ αἴροντος – Genitive singular masculine participle of αἴρω, “the one taking away”
- τὰ σά – “your things,” accusative plural neuter, functioning as the object of αἴροντος
This clause refers to someone who takes your belongings — potentially by force. It is a striking picture:
“And from the one who takes your things…”
Note again the participle αἴροντος with the article τοῦ, used substantively to describe a type of person.
4. Prohibition with Present Imperative: μὴ ἀπαίτει
- μὴ – Negative particle used with non-indicative moods (here, imperative)
- ἀπαίτει – Present active imperative, 2nd person singular of ἀπαιτέω, “demand back, require”
Another present imperative, but this time negated with μή. The Greek present imperative with μή often implies:
“Stop doing this” or “Don’t make a habit of doing this.”
So the phrase translates:
“Do not keep demanding [them] back.”
The Grammatical Ethic of the Kingdom
This verse uses grammar not merely to instruct but to challenge. Through two key imperatives and vivid participial constructions, Luke records Jesus commanding:
- Perpetual giving to all who request (δίδου)
- Refusal to retaliate or reclaim stolen goods (μὴ ἀπαίτει)
The grammar isn’t just formal. It undergirds a vision of a world turned upside down — or rather, right side up — where grace replaces reciprocity, and self-giving replaces self-defense.
When the Verb Speaks Louder Than the Situation
Jesus’ words in Luke 6:30 are shocking not just ethically, but grammatically uncompromising. The present imperatives call for ongoing action. The participles identify not abstract villains but real people: those who take from you, those who ask from you.
And to them, Jesus says:
“Give. Don’t demand.”
The Greek grammar won’t let us soften it.
