Luke Chapter 13 · Verse 4
Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?
Original Language Analysis
ἐκεῖνοι
those
G1565
ἐκεῖνοι
those
Strong's:
G1565
Word #:
2 of 29
that one (or (neuter) thing); often intensified by the article prefixed
οἱ
G3588
οἱ
Strong's:
G3588
Word #:
3 of 29
the (sometimes to be supplied, at others omitted, in english idiom)
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
5 of 29
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ἐφ'
upon
G1909
ἐφ'
upon
Strong's:
G1909
Word #:
7 of 29
properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e., over, upon, etc.; of re
οὓς
whom
G3739
οὓς
whom
Strong's:
G3739
Word #:
8 of 29
the relatively (sometimes demonstrative) pronoun, who, which, what, that
ὁ
G3588
ὁ
Strong's:
G3588
Word #:
10 of 29
the (sometimes to be supplied, at others omitted, in english idiom)
τῷ
G3588
τῷ
Strong's:
G3588
Word #:
13 of 29
the (sometimes to be supplied, at others omitted, in english idiom)
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
15 of 29
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
αὐτούς
them
G846
αὐτούς
them
Strong's:
G846
Word #:
17 of 29
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
δοκεῖτε
think ye
G1380
δοκεῖτε
think ye
Strong's:
G1380
Word #:
18 of 29
compare the base of g1166) of the same meaning; to think; by implication, to seem (truthfully or uncertainly)
ὅτι
that
G3754
ὅτι
that
Strong's:
G3754
Word #:
19 of 29
demonstrative, that (sometimes redundant); causative, because
οὐτοὶ
they
G3778
οὐτοὶ
they
Strong's:
G3778
Word #:
20 of 29
the he (she or it), i.e., this or that (often with article repeated)
ὀφειλέται
sinners
G3781
ὀφειλέται
sinners
Strong's:
G3781
Word #:
21 of 29
an ower, i.e., person indebted; figuratively, a delinquent; morally, a transgressor (against god)
ἐγένοντο
were
G1096
ἐγένοντο
were
Strong's:
G1096
Word #:
22 of 29
to cause to be ("gen"-erate), i.e., (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.)
παρὰ
above
G3844
παρὰ
above
Strong's:
G3844
Word #:
23 of 29
properly, near; i.e., (with genitive case) from beside (literally or figuratively), (with dative case) at (or in) the vicinity of (objectively or subj
τοὺς
G3588
τοὺς
Strong's:
G3588
Word #:
26 of 29
the (sometimes to be supplied, at others omitted, in english idiom)
Historical Context
The Pool of Siloam, in Jerusalem's lower city, was crucial for water supply and had religious significance (John 9:7). Towers along Jerusalem's walls provided defense and surveillance. That such a structure collapsed, killing eighteen people, would have caused public discussion about divine judgment. In ancient thought, both Jews and pagans interpreted accidents and natural disasters as expressions of divine displeasure. Jesus' teaching was revolutionary—He denies that suffering always indicates personal guilt while affirming that all humanity deserves judgment and needs repentance.
Questions for Reflection
- How does Jesus' use of two different tragedies (one human violence, one accident) demonstrate the universality of His message about sin and repentance?
- What does the image of sin as 'debt' teach about salvation and Christ's work?
- How should Christians interpret natural disasters and accidents in light of Jesus' teaching here?
Analysis & Commentary
Jesus cites a second tragedy: 'Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem?' The number 'eighteen' suggests Jesus refers to a specific, known incident. The 'tower in Siloam' was likely part of Jerusalem's fortifications or water system near the Pool of Siloam. This disaster was accidental (unlike Pilate's deliberate violence), yet people still interpreted it as divine judgment on particularly wicked individuals. Jesus again challenges this theology—the victims were not 'sinners above all men.' The term 'debtors' is interesting—sin creates debt to God that only Christ's payment can satisfy.