Kepler:
(Greetings, and it sounds like you're making good use of your McReynolds Interlinear)
Just to add a little to the definition of discreet which might make some sense of some of the renderings you see in the NWT:
AMG Greek-English Dictionary:
"From phroneo (5426), to think have a mindset. Prudent,sensible, practically wise in relationships with others (Mt 7:24; 10:16; 24:45; 25:2, 4, 8, 9; Lu 12:42; 16:8; 1Co 10:15; Sept.: 1Ki 3:12;Pr 3:7; 14:6; 18:15; Is 44:25). In an evil sense, thinking oneself to be prudent or wise because of self-complacency (Rom 11:25; 12:16; used ironically in 1Co 4:10; 2Co 11:19; Sept.: Prov 3:7
Derivative: phronimos (5430), prudently.
BDAG: (Bauer's 3rd edition)
Pertaining to understanding associated with insight and wisdom, sensible, thoughtful, prudent, wise.
Louw & Nida Lexicon:
The psychological faculty of thoughtful planning, often with the implication of being wise and prudent - 'thoughtful planning, way of thinking, outlook.'
NIDNTT (vol.II pp.619-20) has a really interesting discussion of the use of the term in the NT.
The adj. phronimos occurs 9 times in the Gospels and 5 times in Paul. The adv. phronimos occurs only at Luke 16:8.
(a) In the Gospels the words are confined to parables or figurative language, and refer to that wise, judicious behaviour which should characterize those in the kingdom of God. The examples are taken from everyday life, though occasionally they are significantly exaggerated: the wise man builds his house on the rock (Mt 7:24); the five wise virgins have a supply of oil (Mt 25:1 ff.); a wise and faithful steward watches and is ready at the coming of his master (Mt 24:45; part. Lk 12:42); the unrighteous steward acts wisely, for "the sons of this world are wiser in their own generation than the sons of light" (Lk 16:8); and in Mt 10:16 the wisdom of serpents is held up as an example to Christ's disciples. It has to be said , however, that the wisdom which is presented to the disciples as being in keeping with the kingdom of God is not just ordinary human common sense. Rather, the fact that phronimos is contrasted with moros, foolish, in the first two parables mentioned above (Mt 7:26; 25:2 f., 8), shows that here the OT idea of wisdom is involved: the wise man is he who does the will of the Lord (Mt 7:24); the foolish man is he who refuses obedience. Hence the idea behind phronimos in the Gospels may be summarized thus: the believer's wisdom lies in his obedience.
(b) The Pauline passages clearly arise from the slogan which seems to have been in circulation among the "charismatic" Corinthians: hemeis de phronimoi, "But we are intelligent [or discerning]", a claim which Paul controverts in 1 Cor 4:10; cf. 10:15; 2 Cor 11:19. The wisdom claimed by such people was a purely human wisdom, which because of their arrogance jeopardized the unity of the church. Therefore, Paul counters it both with a reference to his own suffering as an apostle (not without a touch of irony, e.g. 1 Cor 4:10; 2 Cor 11:19) and with the warning, supported by the OT, that the man who regards himself as wise falls under the judgment of God (Rom 11:25; 12:16)
Some of the irony of the GB defining themselves as "the faithful and discreet slave":
1. There is some truth in the description, in that the parable of Luke 12:42-48 (and by extension Mt 24:45-47) does (to a degree) focus on leadership within Jesus' congregation. Luke 12:48 provides the overriding principle that the parable is based on: "Indeed, everyone to whom much was given, much will be demanded of him; and the one whom people put in charge of much, they will demand more than usual of him."
But that principle would argue that the parable was not just for a few top-guns. Compare Peter's question that led to the parable in Luke 12:41, and the open-endedness of introducing the parable with the question, 'Who really is . . .' It is a thought question inviting the listener to consider whether he has received anything of value for which he needs to show some appreciation. Similarly in Matthew 24 the Olivet Discourse opens with the disciples question of, 'When will these things be and what is the sign?' This naturally invites Jesus to, not just give an external sign, but to also express what he expects of them. (Which he does mostly from Mt 24:36-25:30.)
Matthew 24:45-47 is a slimmed down version of the Lukan parable (12:42-48). And the immediate context leading up to the parable is quite similar (compare Mt 24:43, 44 with Luke 12:35-40). The Lukan version was given by Jesus sometime in the fall of 32. The Matthew version is spoken by Jesus in the spring of 33. Like is done with commercials after they have had their initial run, Jesus (in Mt 24:43-47) can give the gist (of what he said in Lu 12:32-48) and rely on his disciples memories to fill in the extra details.
2. The parable in Mt 24:45 and Luke 12:42 is introduced merely with a question ("Who really is . . ."). It is not in any sense a command on how to describe oneself.
But in Luke 17:10, Jesus specifically tells his disciples how to refer to themselves: ". . .So YOU, also, when YOU have done all the things assigned to YOU, say, ‘We are good-for-nothing slaves. What we have done is what we ought to have done. . ."
In fact, notice the context of Luke 17:1-10: Verse 1 has Jesus speaking to "the disciples." But in verse 5 the "apostles ask Jesus a question which leads him to the statement in Luke 17:10. So Luke 17:10 is most directly speaking to the very top leadership among Jesus' disciples.
If the GB were going to take things ultra-literally, then, they should rightly be calling themselves "the good-for-nothing slave class." Instead, as Romans 11:25 says, 'they have become discreet in their own eyes.'
3. Even C.T. Russell reportedly had a modicum of modesty. Supposedly he recognized the possibility that he might be "the faithful and discreet slave" but would not say so in public.
4. Now the GB cannot anymore blame an ethereal "faithful slave class" for all the dreadful things they have taught and hold to (blood, no alternative service, [add your favorite here]). As the Master said: "Out of your own mouth I judge you, wicked slave." (Lu 19:22)
And again: (John 9:39-41) . . .And Jesus said: "For [this] judgment I came into this world: that those not seeing might see and those seeing might become blind." 40 Those of the [the GB] who were with him heard these things, and they said to him: "We are not blind also, are we?" 41 Jesus said to them: "If YOU were blind, YOU would have no sin. But now YOU say, ‘We see [are discreet].' YOUR sin remains."
Take Care
