There are 13 occurrences of πάντας in Luke’s Gospel [see Table below], the Greek word translated all people in And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.¹ Two occurrences found in narrative passages were limited by words immediately following πάντας, and three others were limited by the time and place mentioned in context. There is one more occurrence in a narrative phrase introducing Jesus’ teaching, one in a question Peter asked Jesus about his teaching and six occurrences spoken by Jesus as He taught. I’ll consider these in detail.

And [Jesus] said to all (πάντας, a form of πᾶς), “If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it.²

In a narrative passage I would assume that πάντας was limited to all who heard Jesus at a particular time and place: Now it happened that as he was praying alone, the disciples were with him.³ But the nature of his message here causes me to question that assumption. It seems to apply beyond the immediate time and place to τις θέλει ὀπίσω μου ἔρχεσθαι, anyone [who] would come after [Jesus].

Given my predisposition it was natural, perhaps inevitable, for me to consider that this desire (θέλει, a form of θέλω) to follow Jesus originated with, or was conjured by, the human individual. It rendered that individual worthy of Jesus’ salvation. The lack of this desire, or one’s inability to conjure it, made one worthy of damnation. Then lightning struck, metaphorically speaking, in the form of Jesus’ saying: No one (οὐδεὶς) can (δύναται, a form of δύναμαι) come to me unless the Father who sent me draws him.⁴

The desire to follow Jesus on these terms, let him deny himself and take up his cross daily, does not originate with any human individual. It is evidence that one is being drawn by God. And this truth, If anyone would come after me, let him deny himself and take up his cross daily and follow me; For whoever would save his life will lose it, but whoever loses his life for my sake will save it, is not limited to those who would follow but applies to all. So, πάντας here stands without any limitation of time or place: And he said to all.⁵

I’d like to consider the fuller version of D. A. Carson’s argument quoted in “What Did Jesus Mean When He Said That he will ‘Draw All Men [and Women] to Myself’?” on the Christian Publishing House Blog:

“On the verb ‘to draw’, cf. notes on 6:44. There, the one who draws is the Father; here [John 12:32], it is the Son, but nothing much should be made of this (5:19)…

John 6:44 quotes Jesus saying: No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.⁶ John 5:19 reads: So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise.⁷

Mr. Carson’s quote continued:

“But the scope and efficacy of the drawing in the two places are quite different. There, the focus is on those individuals whom the Father gives to the Son, whom the Son infallibly preserves and raises up at the last day. Here, ‘all men’ reminds the reader of what triggered these statements, viz. the arrival of the Greeks…

The “arrival of the Greeks” is a reference to the following (John 12:20-23 ESV):

Now among those who went up to worship at the feast were some Greeks. So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” Philip⁸ went and told Andrew; Andrew and Philip went⁹ and¹⁰ told Jesus. And Jesus answered¹¹ them, “The hour has come for the Son of Man to be glorified.

I agree that “the scope…of the drawing [is] quite different” in John 6:44 and 12:32. The Father draws a select few relative to all who have lived, or will ever live, on earth prior to Jesus’ crucifixion. Jesus promises to draw all afterward. But I fail to see how the “arrival of the Greeks” as described above alters the “efficacy of the drawing.”

In the KJV πάντας was translated all men (ESV: all people), but the Greek is not πάντας ἄνθρωπον or πάντας ἀνθρώπους as if Jesus intended to limit πάντας in some way. It is simply πάντας. Yet in Mr. Carson’s argument the “arrival of the Greeks” so alters the efficacy of Jesus’ drawing that πάντας ἑλκύσω (literally: “all I will draw”)…

…means ‘all people without distinction, Jews and Gentiles alike’, not all individuals without exception, since the surrounding context has just established judgment as a major theme (v. 31), a time for distinguishing between those who love their lives (and therefore lose them) and those who hate their lives (and therefore keep them for eternal life, v. 25).”

John 12:31 reads: Now is the judgment of this world; now will the ruler of this world be cast out.¹² This indicates to me that Mr. Carson thought the judgment of this world and the casting out of the ruler of this world were opposed somehow to Jesus drawing all to Himself. John 12:25 reads: Whoever loves his life loses¹³ it, and whoever hates his life in this world will keep it for eternal life.¹⁴

I want to consider this in context (John 12:23-26 ESV):

And Jesus answered them, “The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. If anyone serves me, he must follow me; and where I am, there will my servant be also. If¹⁵ anyone serves me, the Father will honor him.

All that follows falls under the heading: The hour has come for the Son of Man to be glorified.¹⁶ Jesus referred to Himself here as the Son of Man but whenever I hear this phrase I think also of those who follow Him. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.¹⁷ He spoke of his own death but also the death of those who would follow Him. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.¹⁸ This is true of the Son of Man as it is true of all born of Him. And if I seek more clarification, what it means to hate my life in this world, Jesus spoke directly to us: If anyone serves me, he must follow me.¹⁹

This brings me back to the beginning of this essay:

If anyone would come after me, let him deny himself and take up his cross daily and follow me.²⁰

To hate my life in this world is to deny myself (I do not know the man²¹) in this world, to take up [my] cross daily in this world and to follow Jesus. Here it becomes clear that our old self born of the flesh loves its life in this world, does not deny itself, take up its cross daily or follow Jesus: We know that our old self (ὁ παλαιὸς ἡμῶν ἄνθρωπος) was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin.²² It is the new self (τὸν νέον), which is being renewed in knowledge after the image of its creator²³ who comprehends that, I have been crucified with Christ, and it is no longer I who live, but Christ lives in me; So the life I now live in the body, I live because of the faithfulness of the Son of God, who loved me and gave himself for me,²⁴ is not a hyperbolic expression of Paul’s personal devotion, but normative for all who believe.

Considered as a whole I can’t fit Mr. Carson’s argument into my understanding of a rational argument against And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.²⁵ It doesn’t line up in any way that persuades me that Jesus intended to limit πάντας here, nor cause me to doubt the efficacy of Jesus’ drawing relative to that of his Father. In fact, this argument resolves for me as: “Jesus didn’t say I…will draw all…to myself because that conflicts with the thoughts of my religious mind regarding the judgment of this world.” I prefer now to let my thoughts be shaped by the mind of Christ where, Now is the judgment of this world; now will the ruler of this world be cast out; And I, when I am lifted up from the earth, will draw all people to myself,²⁶ is one continuous thought rather than a contradiction.

The next occurrence of πάντας in Luke’s Gospel follows (Luke 12:41 ESV):

Peter said,²⁷ “Lord, are you telling this parable for us or for all (πάντας, a form of πᾶς)?”

The parable to which Peter referred follows (Luke 12:35-40 ESV):

“Stay dressed for action and keep your lamps burning, and be like men who are waiting for their master to come home²⁸ from the wedding feast, so that they may open the door to him at once when he comes and knocks. Blessed are those servants whom the master finds awake when he comes. Truly, I say to you, he will dress himself for service and have them recline at table, and he will come and serve them. If²⁹ he comes in the second watch,³⁰ or in the third, and finds them awake, blessed are those servants!³¹ But know this, that if the master of the house had known at what hour the thief was coming,³² he would not have left his house to be broken into.³³ You³⁴ also must be ready, for the Son of Man is coming at an hour you do not expect.”

Jesus’ answer to Peter’s question is interesting (Luke 12:42-48 ESV):

And³⁵ the Lord said, “Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions. But if that servant says to himself, ‘My master is delayed in coming,’ and begins to beat the male and female servants, and to eat and drink and get drunk, the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces and put him with the unfaithful. And that servant who knew his master’s will but did not get ready or act according to his will, will receive a severe beating [Table]. But the one who did not know, and did what deserved a beating, will receive a light beating. Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.

I suppose my first thought would be that this parable is a warning to the ambitious: Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions.³⁶ But since the ambitious are always with us, I want to stay alert, too, just for self-preservation. Even if they don’t succumb to alcohol the ambitious are very prone to error and desire to take others along with them. They’re ambitious.

Though the parable speaks of a master who is away, Jesus did not leave us orphaned (John 14:18-26). This is not about following a vague memory of a predetermined plan but being led by the Holy Spirit rather than someone else (including oneself). A light beating is insufficient cause to be ignorant of my master’s will. So, first and foremost I follow the Holy Spirit through the Bible and then in daily life.

So, how did Jesus answer Peter’s question: Lord, are you telling this parable for us or for all (πάντας, a form of πᾶς)?³⁷ He answered it at a specific time when God drew a select few to Jesus. But if I believe his promise, And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself,³⁸ I can hear his answer as yes and yes. Yes, it is for you, and, yes, it is for all.

The translators of the NET rendered Peter’s question: Lord, are you telling this parable for us or for everyone (πάντας, a form of πᾶς)?³⁹ The blog post I’ve been quoting reads: “Here we must go a bit further in our understanding of verse 32: But I, when I am lifted up from the earth, will draw all men [πάντας, a form of πᾶς] to myself. Certainly, the Lord had no intention that we should read into this text the idea that everyone would be saved because we know only believers find eternal life.”⁴⁰

Does faith arise spontaneously in the hearts of the unrighteous who do not seek for God? I don’t think so. I’m also having difficulty understanding how Jesus by drawing all to Himself might impact faith adversely. The question I remember most from my unbelief is: If you’re such a big deal, where are you? How does the answer, I’m drawing you to Myself, impede faith?

I do recall the Scripture on which this argument, “we know only believers find eternal life,” is based (John 3:16 ESV [Table]):

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”

The Greek word πᾶς, translated whoever here, is limited by the words immediately following it: ὁ πιστεύων εἰς αὐτὸν (believes in him). This was translated everyone who believes in him in the NET. The phrase should not perish was μὴ ἀπόληται in Greek. The translation should…perish was intended to signal a verb in the subjunctive mood to those who already know Greek. It was translated will not perish in the NET despite the fact that the verb was ἀπόληται rather than ἀπολεῖται, because this is a result clause.

The subjunctive mood indicates probability or objective possibility. The action of the verb will possibly happen, depending on certain objective factors or circumstances. It is oftentimes used in conditional statements (i.e. ‘If…then…’ clauses) or in purpose clauses. However if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.⁴¹

The author of this blog post was correct, writing, “we know only believers find eternal life.” But does it then follow that “the Lord had no intention that we should read into this text the idea that everyone would be saved”? Can we take this knowledge and use it as a rule to judge what Jesus can and cannot say? Consider the next verse (John 3:17 ESV [Table]):

For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.

The Greek word translated might be saved was σωθῇ (a form of σώζω), another verb in the subjunctive mood. It was translated should be saved in the NET. Again, this is a result clause. The meaning in Greek is: God sent his Son into the world…in order that the world [will] be saved through him. The inference here is not: Jesus cannot draw all to Himself because “we know only believers find eternal life.” The inference of this knowledge is that all whom Jesus draws to Himself will believe.

I’ll continue with the occurrences of πάντας in Luke’s Gospel in another essay. The table mentioned above follows.

Occurrences of πάντας in Luke
Reference	NET Parallel Greek	ESV
Luke 1:65	ἐγένετο ἐπὶ πάντας φόβος τοὺς περιοικοῦντας αὐτούς	fear came on all their neighbors
Luke 4:36	ἐγένετο θάμβος ἐπὶ πάντας	they were all amazed
Luke 5:9	πάντας τοὺς σὺν αὐτῷ	all who were with him
Luke 6:10	περιβλεψάμενος πάντας αὐτοὺς	looking around at them all
Luke 6:19	ἰᾶτο πάντας	healed them all
Luke 9:23	Ἔλεγεν δὲ πρὸς πάντας	And he said to all
Luke 12:41	πρὸς ἡμᾶς τὴν παραβολὴν ταύτην λέγεις ἢ καὶ πρὸς πάντας	are you telling this parable for us or for all?
Luke 13:2	δοκεῖτε ὅτι οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοὺς Γαλιλαίους ἐγένοντο	do you think that these Galileans were worse sinners than all the other Galileans
Luke 13:4	δοκεῖτε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας τοὺς ἀνθρώπους τοὺς κατοικοῦντας Ἰερουσαλήμ	do you think that they were worse offenders than all the others who lived in Jerusalem
Luke 13:28	πάντας τοὺς προφήτας	all the prophets
Luke 17:27	ἦλθεν ὁ κατακλυσμὸς καὶ ἀπώλεσεν πάντας	the flood came and destroyed them all
Luke 17:29	ἔβρεξεν πῦρ καὶ θεῖον ἀπ᾿ οὐρανοῦ καὶ ἀπώλεσεν πάντας	fire and sulfur rained from heaven and destroyed them all
Luke 21:35	πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς	all who dwell on the face of the whole earth

Tables comparing the Greek of John 12:22, 23; 12:25; 12:26; Luke 12:41; 12:36; 12:38-40 and 12:42 in the NET and KJV follow.

John 12:22, 23 (NET)	John 12:22, 23 (KJV)
Philip went and told Andrew, and they both went and told Jesus.	Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.

John 12:22 (NET Parallel Greek)	John 12:22 (Stephanus Textus Receptus)	John 12:22 (Byzantine Majority Text)
ἔρχεται ὁ Φίλιππος καὶ λέγει τῷ Ἀνδρέᾳ, ἔρχεται Ἀνδρέας καὶ Φίλιππος καὶ λέγουσιν τῷ Ἰησοῦ	ερχεται φιλιππος και λεγει τω ανδρεα και παλιν ανδρεας και φιλιππος λεγουσιν τω ιησου	ερχεται φιλιππος και λεγει τω ανδρεα και παλιν ανδρεας και φιλιππος λεγουσιν τω ιησου

Jesus replied, “The time has come for the Son of Man to be glorified.

And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.

John 12:23 (NET Parallel Greek)	John 12:23 (Stepanus Textus Receptus)	John 12:23 (Byzantine Majority Text)
ὁ δὲ Ἰησοῦς ἀποκρίνεται αὐτοῖς λέγων· ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου	ο δε ιησους απεκρινατο αυτοις λεγων εληλυθεν η ωρα ινα δοξασθη ο υιος του ανθρωπου	ο δε ιησους απεκρινατο αυτοις λεγων εληλυθεν η ωρα ινα δοξασθη ο υιος του ανθρωπου

John 12:25 (NET)	John 12:25 (KJV)
The one who loves his life destroys it, and the one who hates his life in this world guards it for eternal life.	He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

John 12:25 (NET Parallel Greek)	John 12:25 (Stepanus Textus Receptus)	John 12:25 (Byzantine Majority Text)
ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολλύει αὐτήν, καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν	ο φιλων την ψυχην αυτου απολεσει αυτην και ο μισων την ψυχην αυτου εν τω κοσμω τουτω εις ζωην αιωνιον φυλαξει αυτην	ο φιλων την ψυχην αυτου απολεσει αυτην και ο μισων την ψυχην αυτου εν τω κοσμω τουτω εις ζωην αιωνιον φυλαξει αυτην

John 12:26 (NET)	John 12:26 (KJV)
If anyone wants to serve me, he must follow me, and where I am, my servant will be too. If anyone serves me, the Father will honor him.	If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

John 12:26 (NET Parallel Greek)	John 12:26 (Stepanus Textus Receptus)	John 12:26 (Byzantine Majority Text)
ἐὰν ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγὼ ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται· ἐάν τις ἐμοὶ διακονῇ τιμήσει αὐτὸν ὁ πατήρ	εαν εμοι διακονη τις εμοι ακολουθειτω και οπου ειμι εγω εκει και ο διακονος ο εμος εσται και εαν τις εμοι διακονη τιμησει αυτον ο πατηρ	εαν εμοι διακονη τις εμοι ακολουθειτω και οπου ειμι εγω εκει και ο διακονος ο εμος εσται και εαν τις εμοι διακονη τιμησει αυτον ο πατηρ

Luke 12:41 (NET)	Luke 12:41 (KJV)
Then Peter said, “Lord, are you telling this parable for us or for everyone?”	Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?

Luke 12:41 (NET Parallel Greek)	Luke 12:41 (Stephanus Textus Receptus)	Luke 12:41 (Byzantine Majority Text)
Εἶπεν δὲ ὁ Πέτρος· κύριε, πρὸς ἡμᾶς τὴν παραβολὴν ταύτην λέγεις ἢ καὶ πρὸς πάντας	ειπεν δε αυτω ο πετρος κυριε προς ημας την παραβολην ταυτην λεγεις η και προς παντας	ειπεν δε αυτω ο πετρος κυριε προς ημας την παραβολην ταυτην λεγεις η και προς παντας

Luke 12:36 (NET)	Luke 12:36 (KJV)
be like people waiting for their master to come back from the wedding celebration, so that when he comes and knocks, they can immediately open the door for him.	And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.

Luke 12:36 (NET Parallel Greek)	Luke 12:36 (Stephanus Textus Receptus)	Luke 12:36 (Byzantine Majority Text)
καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν πότε ἀναλύσῃ ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ κρούσαντος εὐθέως ἀνοίξωσιν αὐτῷ	και υμεις ομοιοι ανθρωποις προσδεχομενοις τον κυριον εαυτων ποτε αναλυσει εκ των γαμων ινα ελθοντος και κρουσαντος ευθεως ανοιξωσιν αυτω	και υμεις ομοιοι ανθρωποις προσδεχομενοις τον κυριον εαυτων ποτε αναλυση εκ των γαμων ινα ελθοντος και κρουσαντος ευθεως ανοιξωσιν αυτω

Luke 12:38-40 (NET)	Luke 12:38-40 (KJV)
Even if he comes in the second or third watch of the night and finds them alert, blessed are those slaves!	And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.

Luke 12:38 (NET Parallel Greek)	Luke 12:38 (Stephanus Textus Receptus)	Luke 12:38 (Byzantine Majority Text)
κὰν ἐν τῇ δευτέρᾳ κὰν ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ καὶ εὕρῃ οὕτως, μακάριοι εἰσιν ἐκεῖνοι	και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι	και εαν ελθη εν τη δευτερα φυλακη και εν τη τριτη φυλακη ελθη και ευρη ουτως μακαριοι εισιν οι δουλοι εκεινοι

But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into.

And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.

Luke 12:39 (NET Parallel Greek)	Luke 12:39 (Stephanus Textus Receptus)	Luke 12:39 (Byzantine Majority Text)
τοῦτο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται, οὐκ |ἂν| ἀφῆκεν διορυχθῆναι τὸν οἶκον αὐτοῦ	τουτο δε γινωσκετε οτι ει ηδει ο οικοδεσποτης ποια ωρα ο κλεπτης ερχεται εγρηγορησεν αν και ουκ αν αφηκεν διορυγηναι τον οικον αυτου	τουτο δε γινωσκετε οτι ει ηδει ο οικοδεσποτης ποια ωρα ο κλεπτης ερχεται εγρηγορησεν αν και ουκ αν αφηκεν διορυγηναι τον οικον αυτου

You also must be ready because the Son of Man will come at an hour when you do not expect him.”

Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

Luke 12:40 (NET Parallel Greek)	Luke 12:40 (Stephanus Textus Receptus)	Luke 12:40 (Byzantine Majority Text)
καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται	και υμεις ουν γινεσθε ετοιμοι οτι η ωρα ου δοκειτε ο υιος του ανθρωπου ερχεται	και υμεις ουν γινεσθε ετοιμοι οτι η ωρα ου δοκειτε ο υιος του ανθρωπου ερχεται

Luke 12:42 (NET)	Luke 12:42 (KJV)
The Lord replied, “Who then is the faithful and wise manager, whom the master puts in charge of his household servants, to give them their allowance of food at the proper time?	And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?

Luke 12:42 (NET Parallel Greek)	Luke 12:42 (Stephanus Textus Receptus)	Luke 12:42 (Byzantine Majority Text)
καὶ εἶπεν ὁ κύριος· τίς ἄρα ἐστὶν ὁ πιστὸς οἰκονόμος ὁ φρόνιμος, ὃν καταστήσει ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ τοῦ διδόναι ἐν καιρῷ |τὸ| σιτομέτριον	ειπεν δε ο κυριος τις αρα εστιν ο πιστος οικονομος και φρονιμος ον καταστησει ο κυριος επι της θεραπειας αυτου του διδοναι εν καιρω το σιτομετριον	ειπεν δε ο κυριος τις αρα εστιν ο πιστος οικονομος και φρονιμος ον καταστησει ο κυριος επι της θεραπειας αυτου του διδοναι εν καιρω το σιτομετριον