The Fallible Study Bible

The Fallible · Synthetic · Study Bible

Luke10:21–24

Jesus’ Prayer of Thanksgiving

✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

Luke 10:21–24 — Jesus’ Prayer of Thanksgiving. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

21

At that time Jesus rejoiced in the Holy Spirit and declared, “I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was well-pleasing in Your sight.

Berean Standard Bible · CC0

Greek — tap a word ↓

En autē tē hōra ēgalliasato en tō tō Hagiō Pneumati kai eipen Exomologoumai soi Pater Kyrie tou ouranou kai tēs gēs hoti apekrypsas tauta apo sophōn kai synetōn kai apekalypsas auta nēpiois nai ho Patēr hoti houtōs egeneto eudokia emprosthen sou

Word by word41 · parsed
ἘνEnAtG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐτῇautēthatG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
τῇtēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
ὥρᾳhōratimeG5610
√ ὥρα — an "hour" (literally or figuratively)NounDative Feminine Singular
hōra: hour With autē this is Luke’s “in that very hour”: the exultation is tied to the return of the Seventy (10:17 to 20), not a general season. JFB contrasts Matthew’s looser “at that time.”
ἠγαλλιάσατοēgalliasato[Jesus] rejoicedG21
√ ἀγαλλιάω — properly, to jump for joy, iVerbAorist Indicative Middle3rd Person Singular
agalliaō: to exult, leap for joy (aorist middle) The verb of eschatological gladness: used of Mary (1:47) and, in the cognate noun, of the joy at John’s birth (1:14). Here, uniquely in the Gospels, it is predicated of Jesus himself; Cambridge and Pulpit both stress how rarely the Evangelists record his joy.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
ἉγίῳHagiōHolyG40
√ ἅγιος — sacred (physically, pure, morally blameless or religious, ceremonially, consecrated)AdjectiveDative Neuter Singular
ΠνεύματιPneumatiSpiritG4151
√ πνεῦμα — a current of air, iNounDative Neuter Singular
pneuma: Spirit The Berean text reads “in the Holy Spirit”; Gill reports that reading from some copies and versions while preferring “in spirit.” On the longer reading the verse joins Spirit, Son and Father in one act of praise.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipendeclaredG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ἘξομολογοῦμαίExomologoumaiI praiseG1843
√ ἐξομολογέω — to acknowledge or (by implication, of assent) agree fullyVerbPresent Indicative Middle1st Person Singular
exomologeō: to acknowledge openly, agree fully (present middle) Elsewhere the verb names public confession (of sins, Matt 3:6; of Christ as Lord, Phil 2:11). Here the Son confesses the Father’s decision as right: thanksgiving that is also assent.
σοιsoiYouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
ΠάτερPaterFatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounVocative Masculine Singular
patēr: Father (vocative) The prayer opens and closes (v. 21b, v. 22) on the Father; the filial address is the ground of everything that follows in v. 22.
ΚύριεKyrieLordG2962
√ κύριος — supreme in authority, iNounVocative Masculine Singular
kyrios: Lord “Lord of heaven and earth” sets the Father’s sovereign right to hide and reveal; Benson reads it as the realm where God’s kingdom stands and Satan’s falls.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
οὐρανοῦouranouof heavenG3772
√ οὐρανός — the skyNounGenitive Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
γῆςgēsearthG1093
√ γῆ — soilNounGenitive Feminine Singular
ὅτιhotibecauseG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἀπέκρυψαςapekrypsasYou have hiddenG613
√ ἀποκρύπτω — to conceal away (iVerbAorist Indicative Active2nd Person Singular
apokryptō: to conceal away (aorist) A rare compound (4 NT verses in the Verifier count). Paul uses it of the mystery “hidden” from ages and now disclosed (1 Cor 2:7; Eph 3:9; Col 1:26). Benson softens it to “suffered them to be hid”; the Greek is an active aorist with the Father as subject.
ταῦταtautathese thingsG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Plural
houtos: these things Most naturally the realities just reported: the kingdom’s advance and the names written in heaven (10:17 to 20).
ἀπὸapofromG575
√ ἀπό — "off," iPreposition
σοφῶνsophōn[the] wiseG4680
√ σοφός — wise (in a most general application)AdjectiveGenitive Masculine Plural
sophos: wise Paired with synetos, the same pair Paul sets aside at 1 Cor 1:19. Geneva glosses “of this world.”
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
συνετῶνsynetōnlearnedG4908
√ συνετός — mentally put (or putting) together, iAdjectiveGenitive Masculine Plural
synetos: intelligent, discerning Very rare (4 NT verses). One who “puts together” the parts mentally; not condemned as intellect but as the self-sufficient standing that does not receive.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπεκάλυψαςapekalypsasrevealedG601
√ ἀποκαλύπτω — to take off the cover, iVerbAorist Indicative Active2nd Person Singular
apokalyptō: to uncover, reveal (aorist) The antithesis of apekrypsas: one subject, two acts. The same verb returns in v. 22, where revealing becomes the Son’s act.
αὐτὰautathemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Neuter 3rd Person Plural
νηπίοιςnēpioisto little childrenG3516
√ νήπιος — not speaking, iAdjectiveDative Masculine Plural
nēpios: infant, “not speaking” The word of Psalm 8:2 as quoted in Matthew 21:16 (“out of the mouth of infants”). Paul can use it negatively of immaturity (1 Cor 3:1); here it is the receptive posture God chooses.
ναίnaiYesG3483
√ ναί — yesParticle
nai: yes A solemn “Amen” to the Father’s way.
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleVocative Masculine Singular
ΠατήρPatērFatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounNominative Masculine Singular
ὅτιhotiforG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
οὕτωςhoutōsthisG3779
√ οὕτω — in this way (referring to what precedes or follows)Adverb
ἐγένετοegenetowasG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Middle3rd Person Singular
εὐδοκίαeudokiawell-pleasingG2107
√ εὐδοκία — satisfaction, iNounNominative Feminine Singular
eudokia: good pleasure, delight The rare noun (9 NT verses) of the angels’ song (Luke 2:14) and of Paul’s “good pleasure of his will” (Eph 1:5, 9). The ground of the hiding and revealing is located in God’s delight, not in the merit of either group.
ἔμπροσθένemprosthenin Your sightG1715
√ ἔμπροσθεν — in front of (in place (literally or figuratively) or time)Preposition
σουsou. . .G4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
22

All things have been entrusted to Me by My Father. No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal Him.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Panta paredothē moi hypo mou tou Patros kai oudeis ginōskei tis ho Huios estin ei mē ho Patēr kai tis ho Patēr estin ei mē ho Huios kai hō ean ho Huios boulētai apokalypsai

Word by word34 · parsed
ΠάνταPantaAll thingsG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Neuter Plural
pas: all Unrestricted: Pulpit reads it as the power exercised over creation, disease and death; Cambridge links Matthew 28:18.
παρεδόθηparedothēhave been entrustedG3860
√ παραδίδωμι — to surrender, iVerbAorist Indicative Passive3rd Person Singular
paradidōmi: to hand over (aorist passive) The divine passive with explicit agent (hypo tou Patros). Cambridge notes the aorist (“were delivered”) and compares Luke 20:14, where the son is the heir. The handing over grounds the Son’s authority to reveal.
μοιmoito MeG1473
√ ἐγώ — I, mePersonal / Possessive PronounDative 1st Person Singular
ὑπὸhypobyG5259
√ ὑπό — under, iPreposition
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΠατρόςPatrosFatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounGenitive Masculine Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
οὐδεὶςoudeisNo oneG3762
√ οὐδείς — not even one (man, woman or thing), iAdjectiveNominative Masculine Singular
γινώσκειginōskeiknowsG1097
√ γινώσκω — to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)VerbPresent Indicative Active3rd Person Singular
ginōskō: to know (present) A present of continuous, mutual knowledge. The symmetry (Father knows Son, Son knows Father) is the closest Synoptic approach to John’s idiom, as Cambridge and Pulpit (citing Plumptre and Mansel) both observe.
τίςtiswhoG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Masculine Singular
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΥἱὸςHuiosSonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
huios: Son Absolute “the Son,” paired with “the Father”: not one son among many but the unique correlate of the Father.
ἐστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
εἰeiexceptG1487
√ εἰ — if, whether, that, etcConjunction
μὴmē. . .G3361
√ μή — (adverb) not, (conjunction) lestAdverb
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΠατήρPatērFatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounNominative Masculine Singular
καὶkaiand [no one knows]G2532
√ καί — and, also, even, so then, too, etcConjunction
τίςtiswhoG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Masculine Singular
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΠατὴρPatērFatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounNominative Masculine Singular
ἐστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
εἰeiexceptG1487
√ εἰ — if, whether, that, etcConjunction
μὴmē. . .G3361
√ μή — (adverb) not, (conjunction) lestAdverb
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΥἱὸςHuiosSonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ᾧhōthose to whomG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Masculine Singular
ἐὰνeanG1437
√ ἐάν — a conditional particleConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΥἱὸςHuiosSonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
βούληταιboulētaichoosesG1014
√ βούλομαι — to "will," iVerbPresent Subjunctive Middle or Passive3rd Person Singular
boulomai: to will, purpose Deliberate will. The knowledge of the Father is not attained but granted; Geneva: whoever seeks the Father without the Son “wanders out of the way.”
ἀποκαλύψαιapokalypsaito reveal [Him]G601
√ ἀποκαλύπτω — to take off the cover, iVerbAorist Infinitive Active
apokalyptō: to reveal (aorist infinitive) The verb of v. 21 now has the Son as subject. What the Father does (reveal to infants) the Son does (reveal the Father): one revealing work.
23

Then Jesus turned to the disciples and said privately, “Blessed are the eyes that see what you see.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai strapheis pros tous mathētas eipen kat’ idian Makarioi hoi ophthalmoi hoi blepontes ha blepete

Word by word15 · parsed
ΚαὶKaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
στραφεὶςstrapheis[Jesus] turnedG4762
√ στρέφω — to twist, iVerbAorist Participle PassiveNominative Masculine Singular
strephō: to turn (aorist passive participle) Movement from the Father to the disciples: the revealed thing is now named as theirs.
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
μαθητὰςmathētasdisciplesG3101
√ μαθητής — a learner, iNounAccusative Masculine Plural
mathētēs: learner, disciple Gill and Benson both include the Seventy with the Twelve.
εἶπενeipen[and] saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
κατ’kat’vvvG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
ἰδίανidianprivatelyG2398
√ ἴδιος — pertaining to self, iAdjectiveAccusative Feminine Singular
idios: one’s own; with kata, privately A setting for privileged disclosure, set apart from the crowd that Benson pictures around the returning Seventy.
ΜακάριοιMakarioiBlessed [are]G3107
√ μακάριος — supremely blestAdjectiveNominative Masculine Plural
makarios: blessed The beatitude form of 6:20 to 22. The blessedness lies not in the disciples’ capacity but in what is set before their eyes: Gill names “the person of the Messiah.”
οἱhoitheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ὀφθαλμοὶophthalmoieyesG3788
√ ὀφθαλμός — the eye (literally or figuratively)NounNominative Masculine Plural
οἱhoithatG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
βλέποντεςblepontesseeG991
√ βλέπω — to look at (literally or figuratively)VerbPresent Participle ActiveNominative Masculine Plural
blepō: to see (present participle) Present: an ongoing seeing of what is unfolding in Jesus’ ministry, set against the prophets’ unfulfilled desire (v. 24).
ἃhawhatG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Neuter Plural
βλέπετεblepeteyou seeG991
√ βλέπω — to look at (literally or figuratively)VerbPresent Indicative Active2nd Person Plural
24

For I tell you that many prophets and kings desired to see what you see but did not see it, and to hear what you hear but did not hear it.”

Berean Standard Bible · CC0

Greek — tap a word ↓

gar legō hymin hoti polloi prophētai kai basileis ēthelēsan idein ha hymeis blepete kai ouk eidan kai akousai ha akouete kai ouk ēkousan

Word by word23 · parsed
γὰρgarForG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
λέγωlegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
ὅτιhotithatG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
πολλοὶpolloimanyG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveNominative Masculine Plural
προφῆταιprophētaiprophetsG4396
√ προφήτης — a foreteller ("prophet")NounNominative Masculine Plural
prophētēs: prophet Cambridge and Gill name Abraham (Gen 20:7), Jacob (Gen 49:18) and Balaam (Num 24:17). Compare 1 Peter 1:10 to 12, where the prophets search out the time of the coming grace.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
βασιλεῖςbasileiskingsG935
√ βασιλεύς — a sovereign (abstractly, relatively, or figuratively)NounNominative Masculine Plural
basileus: king David the king and prophet is the obvious instance (Cambridge: 2 Sam 23:1 to 5).
ἠθέλησανēthelēsandesiredG2309
√ θέλω — to determine (as an active option from subjective impulseVerbAorist Indicative Active3rd Person Plural
thelō: to will, desire (aorist) A real longing that was not granted; Hebrews 11:13 (cited by Cambridge) speaks of those who died not having received the promises, but seeing them afar off.
ἰδεῖνideinto seeG3708
√ ὁράω — by extension, to attend toVerbAorist Infinitive Active
ἃhawhatG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Neuter Plural
ὑμεῖςhymeisyouG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Plural
βλέπετεblepeteseeG991
√ βλέπω — to look at (literally or figuratively)VerbPresent Indicative Active2nd Person Plural
καὶkai[but]G2532
√ καί — and, also, even, so then, too, etcConjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
εἶδανeidandid not see [it]G3708
√ ὁράω — by extension, to attend toVerbAorist Indicative Active3rd Person Plural
horaō: to see (aorist, negated) “Did not see”: the line is drawn in redemptive history, not in the prophets’ faith.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀκοῦσαιakousaito hearG191
√ ἀκούω — to hear (in various senses)VerbAorist Infinitive Active
ἃhawhatG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Neuter Plural
ἀκούετεakoueteyou hearG191
√ ἀκούω — to hear (in various senses)VerbPresent Indicative Active2nd Person Plural
akouō: to hear (present) The doubling of seeing and hearing covers both the deeds and the words of Jesus (Gill: “himself, doctrines, and miracles”).
καὶkai[but]G2532
√ καί — and, also, even, so then, too, etcConjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἤκουσανēkousandid not hear [it]G191
√ ἀκούω — to hear (in various senses)VerbAorist Indicative Active3rd Person Plural
akouō: to hear (aorist, negated) The verse closes on the unanswered longing, sharpening the disciples’ privilege.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The exultation of the Son — Luke 10:21

Luke ties the prayer to “that very hour,” the return of the Seventy. The verb ἠγαλλιάσατο is the verb of the Magnificat, and Ellicott calls this “the one instance” where it is used of our Lord’s own exultation. Cambridge and Pulpit both remark how rarely the Gospels record his joy; JFB calls it a moment when “the veil is lifted” from the Redeemer’s inner life. Gill locates the joy less in the disciples’ success than in “the sovereign and distinguishing grace of God,” and Benson insists he rejoiced not in the ignorance of the wise but in grace that “hides pride from man.” The prayer itself is an open confession (Ἐξομολογοῦμαί) that the Father, Lord of heaven and earth, has both hidden and revealed, and that the ground is His εὐδοκία. Geneva draws the ecclesial point: the Church looks contemptible, but God’s wisdom is marvellous in it.

ii. The Father and the Son, known only to each other — Luke 10:22

From thanksgiving the speech turns to self-disclosure. “All things were handed over” (παρεδόθη, aorist; Cambridge: “were delivered”) establishes the Son’s authority; the mutual knowing of Father and Son establishes his uniqueness. Cambridge and Pulpit (quoting Plumptre and Mansel) note how close this sits to John’s Gospel, arguing that the Synoptic and Johannine portraits do not differ in substance. The last clause shifts the act of revealing (ἀποκαλύψαι) from the Father in v. 21 to the Son in v. 22: Geneva, “Whoever seeks the Father without the Son wanders out of the way.”

iii. Blessed eyes in the hour of fulfilment — Luke 10:23 to 24

Jesus turns privately to the disciples and pronounces a beatitude on their eyes. Ellicott and Barnes note the saying also appears at Matthew 13:16 to 17, where Matthew has “righteous men” for Luke’s “kings.” Cambridge and Gill name the longing prophets and kings: Abraham, Jacob, Balaam, David. Geneva frames the difference between the Testaments as “the measure of revelation,” and Henry draws the application: the more dependent we are on the Son, the more blessed in “seeing the glory, and hearing the words” of the Saviour. Pulpit adds that the disciples’ faith remained weak even so; the blessing rests on what they were given to see, not on their grasp of it.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read on its own terms, the unit makes revelation a gift from first to last. The Father hides and reveals (v. 21); the Son reveals the Father to whom he wills (v. 22); the disciples are blessed for what is set before them, not for insight they produced (vv. 23 to 24). The cause named is the Father’s eudokia, not the receivers’ merit or the excluded’s lack of intellect. Yet the text does not make the “wise” simply passive: the sophoi and synetoi are a standing, a self-sufficiency, and the “infants” a posture of reception. This tool’s fallible reading is that the passage holds divine sovereignty and human posture together without resolving them into a system, and that the joy of Jesus is the right response to both. Test this against Matthew 11:25 to 30 (which follows the prayer with an open invitation) and 1 Corinthians 1:18 to 31.

The Father hides from the self-sufficient and reveals to infants, and the Son rejoices that it is so.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The Matthean parallel of the prayer verbal / quotation: confirmed

Luke 10:21 to 22 runs almost word for word with Matthew 11:25 to 27, as Ellicott, Barnes, JFB and Poole all note. The Verifier confirms shared lexemes including the rare σοφός and εὐδοκία. Luke’s distinctives are the opening “in that very hour … he exulted in the Holy Spirit” and the identity question “who the Son is.” JFB holds that the words were spoken on two occasions; Ellicott inclines to a common source. This tool does not decide between them.

Matthew 11:25 · Matthew 11:26 · Matthew 11:27

basis: Verifier: Matthew 11:25 shares G4680 σοφός (in 19 vv), G1093, G3962; Matthew 11:26 shares G2107 εὐδοκία (in 9 vv), G3779, G1715; Matthew 11:27 shares G601 ἀποκαλύπτω (in 26 vv). Synoptic parallel, Greek to Greek.

The wise and the discerning set aside verbal / quotation: confirmed

The pair σοφῶν καὶ συνετῶν reappears at 1 Corinthians 1:19, where Paul, introducing it as written Scripture, speaks of destroying the wisdom of the wise and setting aside the understanding of the understanding. Cambridge draws the same line to 1 Corinthians 1:21, 26. Paul’s citation draws on Isaiah 29:14; the Verifier did not compute an OT link, so the Isaiah connection is noted here as Paul’s, not tiered.

1 Corinthians 1:19

basis: Verifier: shared G4680 σοφός (in 19 vv) and G4908 συνετός (in 4 vv); a rare shared word pair, not a quotation of Luke.

The hidden thing now revealed verbal / quotation: confirmed

The rare compound ἀπέκρυψας recurs in Paul for the mystery “hidden” from the ages and now made known to the saints. The verb is shared, but the object differs: Luke speaks of hiding from the wise, Paul of hiding through the ages. The common pattern is hidden then revealed by God’s free counsel. Cambridge cites Ephesians 3:5 to 6 at v. 24.

Colossians 1:26 · Ephesians 3:9 · 1 Corinthians 2:7

basis: Verifier: shared G613 ἀποκρύπτω (in 4 vv) with each reference; lexical, with a shift in what is hidden from whom.

Good pleasure: from the angels’ song to Paul’s doxology verbal / quotation: confirmed

The noun εὐδοκία appears only in nine NT verses. Luke used it in the angels’ song at the birth (2:14, where the exact case of the word is a known textual question), and Paul uses it of the “good pleasure of his will” in election and the mystery (Ephesians 1:5, 9). Luke 10:21 sits between: the Father’s good pleasure explains the hiding and revealing.

Luke 2:14 · Ephesians 1:5 · Ephesians 1:9

basis: Verifier: shared G2107 εὐδοκία (in 9 vv); Luke 2:14 also shares G1093. Lexical link, not a quotation.

Out of the mouth of infants structural / thematic: confirmed

Matthew 21:16 shares the rare νήπιος and the affirming ναί: Jesus answers the objection of the learned with Psalm 8:2, that praise is perfected from infants. The link from Luke to Matthew is lexical; the further link to Psalm 8 is cross-Testament and is offered only as a structural echo of God’s preference for the unlearned.

Matthew 21:16 · Psalm 8:2

basis: Verifier: Matthew 21:16 shares G3516 νήπιος (in 11 vv) and G3483 ναί (in 30 vv); Psalm 8:2 is Hebrew and cannot share Strong’s numbers with Luke, so the whole thread is tiered structural.

Prophets and kings who saw from afar structural / thematic: confirmed

Cambridge names the longing figures: Abraham (Genesis 20:7), Jacob, who said “I wait for thy salvation” (Genesis 49:18), Balaam’s star (Numbers 24:17), David’s last words (2 Samuel 23:1 to 5), and ties “have not seen” to John 8:56 and Hebrews 11:13. JFB at v. 21 brings in 1 Peter 1:12. The pattern is promise seen afar off and fulfilled before the disciples’ eyes.

Genesis 49:18 · Numbers 24:17 · 2 Samuel 23:1 · Hebrews 11:13 · 1 Peter 1:10

basis: Commentator-recorded references (Cambridge, Pulpit, JFB); mixes OT Hebrew and NT Greek, so no shared-lexeme claim is possible; thematic pattern of anticipation and fulfilment.

Blessed eyes in Matthew 13 structural / thematic: confirmed

Ellicott, Barnes, JFB and Poole all point v. 23 to 24 to Matthew 13:16 to 17, spoken there after the parable of the Sower. Ellicott notes the variation “prophets and righteous men.” The Verifier did not return this pair among its candidates, so this tool makes no lexical claim and records only the commentators’ parallel.

Matthew 13:16 · Matthew 13:17

basis: Synoptic parallel recorded by Ellicott, Barnes, JFB, Poole; not among Verifier candidates, so no shared-lexeme frequency is cited.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Son who alone knows and makes known the Father ancient/widely-held

⚙ Verse 22 is the Synoptic ground of the doctrine John’s prologue states, that no one has seen God and the Son at the Father’s side has made Him known (John 1:18). The knowledge between Father and Son is mutual and unique, and access to the Father runs only through the Son’s will to reveal. Cambridge collects the Johannine parallels (John 1:18; 3:35; 14:6 to 9; 17:1 to 2); Pulpit, via Mansel, argues that John “does but more fully expound” what is already here. Gill reads it of the eternal Sonship. This is the widely-held reading of the church.

John 1:18 · John 14:6 · Matthew 11:27

Father, Son and Spirit in one hour of joy ancient/widely-held

⚙ On the Berean reading “in the Holy Spirit,” v. 21 joins the three: the Son exults in the Spirit and confesses the Father. Luke has already shown the Spirit descending on the Son as the Father speaks (3:22) and resting on him for his mission (4:18). The Trinitarian reading of this verse is long-standing; Gill notes the reading varies in the manuscripts, so the weight should not rest on it alone.

Luke 3:22 · Luke 4:18

What the prophets longed to see ancient/widely-held

⚙ Verses 23 to 24 place Jesus as the object of Israel’s whole prophetic longing. Gill specifies “the person of the Messiah,” and Cambridge ties the unfulfilled sight to Abraham seeing Christ’s day (John 8:56) and the patriarchs greeting the promises from afar (Hebrews 11:13). 1 Peter 1:10 to 12 says the prophets searched into the sufferings of Christ and the glories after. This fulfilment reading is apostolic and widely held.

John 8:56 · Hebrews 11:13 · 1 Peter 1:10

The travail of his soul, and satisfied novel

⚙ Pulpit reads the exultation as Messiah seeing, in the Seventy’s first success, “of the travail of his soul,” and being satisfied, an allusion to Isaiah 53:11. This applies the Servant’s satisfaction, which in Isaiah follows suffering, to a moment before the cross. It is suggestive but is one commentator’s application, not a widely attested reading of this verse.

Isaiah 53:11

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. The Berean interlinear reads “in the Holy Spirit” (en tō Pneumati tō Hagiō) in v. 21; the KJV tradition has “in spirit.” Gill reports the longer reading from Beza’s copies, the Vulgate, Syriac and Ethiopic, while himself preferring “in spirit.” The interlinear lists the article tō twice (indices 6 and 7), which reflects the underlying word order of article, adjective, noun and is rendered once here. At v. 22 Ellicott and Gill note that some copies prefix “And turning to His disciples”; Ellicott regards this as a transcriber’s error. At v. 23 Gill notes “privately” is lacking in the Vulgate.

Sources. Barnes and Poole offer only cross-references to Matthew for this unit; JFB at vv. 23 to 24 likewise. Henry’s single note covers 10:17 to 24. Pulpit at v. 21 quotes Plumptre at length and at v. 22 quotes Mansel; those are cited voices within Pulpit. The Lentulus letter cited by Cambridge and Pulpit is called spurious by both.

Uncertain. Whether Matthew 11:25 to 27 and Luke 10:21 to 22 report one saying or two occasions (JFB: two; Ellicott: common source) is left open. Links to Isaiah 29:14 and Psalm 8:2 are cross-Testament and carry no lexical claim.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)