The Fallible Study Bible

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Luke11:37–54

Woes to Pharisees and Experts in the Law

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Luke 11:37–54 — Woes to Pharisees and Experts in the Law. 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.

37

As Jesus was speaking, a Pharisee invited Him to dine with him; so He went in and reclined at the table.

Berean Standard Bible · CC0

Greek — tap a word ↓

de En tō lalēsai Pharisaios erōta auton hopōs aristēsē par’ autō de eiselthōn anepesen

Word by word14 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ἘνEnAsG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
Ἐν τῷ + infinitive: “in the speaking,” i.e. while He was still speaking. Luke ties the invitation to the discourse just ended.
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
λαλῆσαιlalēsai[Jesus] was speakingG2980
√ λαλέω — to talk, iVerbAorist Infinitive Active
laleō: to speak (aorist infinitive) The invitation comes while Jesus is still speaking against “this generation.” Barnes and Gill both suspect the timing: the host may have wanted Jesus away from the crowd.
ΦαρισαῖοςPharisaiosa PhariseeG5330
√ Φαρισαῖος — a separatist, iNounNominative Masculine Singular
Pharisaios: a separatist The party name frames the whole scene (vv. 37, 38, 39, 42, 43, 53). The Verifier counts the word in 93 verses: frequent, and so no ground for a verbal thread by itself.
ἐρωτᾷerōtainvitedG2065
√ ἐρωτάω — to interrogateVerbPresent Indicative Active3rd Person Singular
erōtaō: to ask, request (present) Historic present: the request is told as if happening before the reader.
αὐτὸνautonHimG846
√ 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 Masculine 3rd Person Singular
ὅπωςhopōstoG3704
√ ὅπως — what(-ever) how, iConjunction
ἀριστήσῃaristēsēdineG709
√ ἀριστάω — to take the principle mealVerbAorist Subjunctive Active3rd Person Singular
aristaō: to take the principal (morning) meal A rare verb (Verifier: 3 verses), which the Verifier also finds at John 21:15. That is the breakfast by the sea, where the risen Lord is host. Here He is the suspected guest. ⚙ The contrast is a reader's observation, not a link the text draws.
παρ’par’withG3844
√ παρά — properly, nearPreposition
αὐτῷautōhimG846
√ 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 Masculine 3rd Person Singular
δὲde[so]G1161
√ δέ — but, and, etcConjunction
εἰσελθὼνeiselthōnHe went inG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Participle ActiveNominative Masculine Singular
eiserchomai: to enter (aorist participle) Jesus enters the Pharisee's house. The same verb returns twice in v. 52, where the lawyers neither enter themselves nor let others enter. The chapter opens and closes on the question of who goes in.
ἀνέπεσενanepesen[and] reclined at the tableG377
√ ἀναπίπτω — to fall back, iVerbAorist Indicative Active3rd Person Singular
anapiptō: to fall back, recline Aorist, a single decisive act. Cambridge reads the sequence as immediate; Pulpit surmises it was deliberate (see v. 38).
38

But the Pharisee was surprised to see that Jesus did not first wash before the meal.

Berean Standard Bible · CC0

Greek — tap a word ↓

de ho Pharisaios ethaumasen idōn hoti ou ebaptisthē prōton pro tou aristou

Word by word12 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΦαρισαῖοςPharisaiosPhariseeG5330
√ Φαρισαῖος — a separatist, iNounNominative Masculine Singular
ἐθαύμασενethaumasenwas surprisedG2296
√ θαυμάζω — to wonderVerbAorist Indicative Active3rd Person Singular
thaumazō: to wonder Silent astonishment (Luke records no spoken objection). Jesus answers the look, not a question; Ellicott speaks of “looks and whispers.”
ἰδὼνidōnto seeG3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Masculine Singular
horaō: to see (aorist participle) He saw: the Pharisee judges by what is visible. That is exactly the outside/inside fault Jesus names next.
ὅτιhotithatG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἐβαπτίσθηebaptisthē[Jesus] did not first washG907
√ βαπτίζω — to immerse, submergeVerbAorist Indicative Passive3rd Person Singular
baptizō: to immerse, submerge (aorist passive) A frequent word (Verifier: 64 verses), used here in its ordinary Jewish ceremonial sense. Mark 7:3 to 4 (cited by Ellicott, Barnes, JFB, Gill) describes the tradition. Cambridge and Pulpit point out that this washing belonged to the oral tradition, not to the Levitical law.
πρῶτονprōton. . .G4412
√ πρῶτον — firstly (in time, place, order, or importance)AdverbSuperlative
prōton: first Superlative adverb: the ritual came first, before anything else.
πρὸprobeforeG4253
√ πρό — "fore", iPreposition
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
ἀρίστουaristoumealG712
√ ἄριστον — the best meal (or breakfastNounGenitive Neuter Singular
ariston: the breakfast, midday meal The noun behind the verb of v. 37: a light meal. Cambridge: “No washing was necessary to eat a few dates or figs.”
39

Then the Lord said, “Now you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness.

Berean Standard Bible · CC0

Greek — tap a word ↓

de ho Kyrios Eipen pros auton Nyn hymeis hoi Pharisaioi katharizete to exōthen tou potēriou kai tou pinakos de to esōthen hymōn gemei harpagēs kai ponērias

Word by word26 · parsed
δὲdeThenG1161
√ δέ — but, and, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΚύριοςKyriosLordG2962
√ κύριος — supreme in authority, iNounNominative Masculine Singular
kyrios: supreme in authority, Lord The narrator calls the guest “the Lord” at the moment He pronounces judgment at His host's table.
ΕἶπενEipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
πρὸςprosG4314
√ πρός — a preposition of directionPreposition
αὐτόνautonG846
√ 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 Masculine 3rd Person Singular
ΝῦνNynNowG3568
√ νῦν — "now" (as adverb of date, a transition or emphasis)Adverb
nyn: now Gill takes “now” as pointing to recently introduced washing customs. Most read it as a rhetorical “Now then, you Pharisees.”
ὑμεῖςhymeisyouG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Plural
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ΦαρισαῖοιPharisaioiPhariseesG5330
√ Φαρισαῖος — a separatist, iNounNominative Masculine Plural
καθαρίζετεkatharizetecleanG2511
√ καθαρίζω — to cleanse (literally or figuratively)VerbPresent Indicative Active2nd Person Plural
katharizō: to cleanse (present) Present tense: a habit. The root returns in v. 41 (kathara): the cleanness they work at on the outside is given another way, through mercy.
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἔξωθενexōthenoutsideG1855
√ ἔξωθεν — external(-ly)Adverb
exōthen: outside First of the outside/inside pair (with v. 20 esōthen), which v. 40 repeats verbatim as a question about the Creator.
τοῦtouof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
ποτηρίουpotērioucupG4221
√ ποτήριον — a drinking-vesselNounGenitive Neuter Singular
potērion: a drinking vessel The everyday cup. JFB: “drawing the most striking illustrations of great truths from the most familiar objects.”
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
πίνακοςpinakosdishG4094
√ πίναξ — a plateNounGenitive Masculine Singular
δὲdebutG1161
√ δέ — but, and, etcConjunction
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
ἔσωθενesōtheninsideG2081
√ ἔσωθεν — from insideAdverb
esōthen: from inside With hymōn: the inside is the Pharisees themselves. Poole presses this reading; Gill prefers the vessels' contents gained by extortion. The grammar favours Poole.
ὑμῶνhymōnyouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
γέμειgemeiare fullG1073
√ γέμω — to swell out, iVerbPresent Indicative Active3rd Person Singular
gemō: to swell out, be full Present: brim-full. The cup image continues: they are vessels loaded to the brim, with plunder instead of wine.
ἁρπαγῆςharpagēsof greedG724
√ ἁρπαγή — pillage (properly abstract)NounGenitive Feminine Singular
harpagē: pillage, plunder Rare (3 verses). Barnes draws the hard conclusion: “they lived by their wickedness.” The word names extortion, not just a greedy feeling, which is why v. 41 prescribes giving away.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πονηρίαςponēriaswickednessG4189
√ πονηρία — depravity, iNounGenitive Feminine Singular
ponēria: depravity, wickedness Ellicott: Luke's “more generic” word where Matthew has “excess.” Cambridge: “of greed, and of the depravity which causes it.”
40

You fools! Did not the One who made the outside make the inside as well?

Berean Standard Bible · CC0

Greek — tap a word ↓

aphrones ouch ho poiēsas to exōthen epoiēsen to esōthen kai

Word by word10 · parsed
ἄφρονεςaphrones[You] foolsG878
√ ἄφρων — properly, mindless, iAdjectiveVocative Masculine Plural
aphrōn: mindless The same rebuke is spoken by God to the rich farmer in Luke 12:20 (“Fool!”), which follows in the next chapter. ⚙ That echo is offered from Luke's text, not from the Verifier. Foolishness here is not stupidity but missing the obvious about God.
οὐχouch[Did] notG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ὁhothe [One who]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ποιήσαςpoiēsasmadeG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Participle ActiveNominative Masculine Singular
poieō: to make (aorist participle) “The One who made”: a title for the Creator. JFB: “He to whom belongs the outer life … is the inner man less His?”
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἔξωθενexōthenoutsideG1855
√ ἔξωθεν — external(-ly)Adverb
ἐποίησενepoiēsenmakeG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Indicative Active3rd Person Singular
poieō: to make (aorist indicative) The repeated verb ties both halves to one Maker, so neither half can be offered to God without the other.
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἔσωθενesōtheninsideG2081
√ ἔσωθεν — from insideAdverb
esōthen: from inside The inside, the soul, is God's work as much as the hand. Poole cites Psalm 51:6: God “loveth truth in the inward parts.”
καὶkaias wellG2532
√ καί — and, also, even, so then, too, etcConjunction
41

But give as alms the things that are within you, and behold, everything will be clean for you.

Berean Standard Bible · CC0

Greek — tap a word ↓

plēn dote eleēmosynēn ta enonta kai idou panta estin kathara hymin

Word by word11 · parsed
πλὴνplēnButG4133
√ πλήν — moreover (besides), iConjunction
plēn: nevertheless, only Marks the turn from diagnosis to remedy.
δότεdotegiveG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Imperative Active2nd Person Plural
didōmi: to give (aorist imperative) A single decisive act of giving. Hands that took (harpagē, v. 39) are told to give.
ἐλεημοσύνηνeleēmosynēn[as] almsG1654
√ ἐλεημοσύνη — compassionateness, iNounAccusative Feminine Singular
eleēmosynē: compassionateness, alms The mercy-word. Cambridge lists the canonical chorus behind it: 1 Samuel 15:22; Isaiah 58:6 to 8; Micah 6:8. Mercy cleanses where ritual cannot.
τὰtathe things thatG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
ἐνόνταenontaare within [you]G1751
√ ἔνειμι — to be within (neuter participle plural)VerbPresent Participle ActiveAccusative Neuter Plural
eneimi: to be within (participle) The crux. If it means “the contents,” the cup is cleansed by sharing what is in it. If it means “what is within you,” the heart itself must be given. Either way the cleansing happens inside.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰδοὺidoubeholdG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
idou: behold Calls attention to an unexpected result.
πάνταpantaeverythingG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Neuter Plural
ἐστινestinwill beG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
καθαρὰkatharacleanG2513
√ καθαρός — clean (literally or figuratively)AdjectiveNominative Neuter Plural
katharos: clean Answers katharizete (v. 39). Poole links it to Titus 1:15 (“unto the pure all things are pure”). Gill, against most, takes the clause as irony on the Pharisees' belief in almsgiving's merit. ⚙ The plain reading is sincere: mercy, not merit, is what Jesus commends, and Poole insists such fruit presupposes grace.
ὑμῖνhyminfor youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
42

Woe to you Pharisees! For you pay tithes of mint, rue, and every herb, but you disregard justice and the love of God. You should have practiced the latter without neglecting the former.

Berean Standard Bible · CC0

Greek — tap a word ↓

Alla ouai hymin tois Pharisaiois hoti apodekatoute to hēdyosmon kai to pēganon kai pan lachanon kai parerchesthe tēn krisin kai tēn agapēn tou Theou de edei poiēsai tauta mē pareinai kakeina

Word by word31 · parsed
ἈλλὰAllaG235
√ ἀλλά — properly, other things, iConjunction
οὐαὶouaiWoeG3759
√ οὐαί — "woe"Interjection
ouai: woe The first of six woes, three against Pharisees (vv. 42, 43, 44) and three against lawyers (vv. 46, 47, 52). Benson: “miserable are you.” A woe is a lament as well as a sentence.
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
ΦαρισαίοιςPharisaioisPhariseesG5330
√ Φαρισαῖος — a separatist, iNounDative Masculine Plural
ὅτιhotiForG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἀποδεκατοῦτεapodekatouteyou pay tithes ofG586
√ ἀποδεκατόω — to tithe (as debtor or creditor)VerbPresent Indicative Active2nd Person Plural
apodekatoō: to tithe JFB: “rounding on Le 27:30, which they interpreted rigidly”; Cambridge cites Deuteronomy 14:22. Pulpit reports Talmudic debate over tithing even the stalks.
τὸto. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἡδύοσμονhēdyosmonmintG2238
√ ἡδύοσμον — a sweet-scented plant, iNounAccusative Neuter Singular
hēdyosmon: mint Sweet-smelling garden herb: the smallest kind of produce, chosen on purpose (JFB).
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
πήγανονpēganonrueG4076
√ πήγανον — rue (from its thick or fleshy leaves)NounAccusative Neuter Singular
pēganon: rue Luke's own detail where Matthew has “dill and cumin” (Ellicott). Barnes: a bitter, strong-smelling medicinal plant.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πᾶνpaneveryG3956
√ πᾶς — all, any, every, the wholeAdjectiveAccusative Neuter Singular
λάχανονlachanonherbG3001
√ λάχανον — a vegetableNounAccusative Neuter Singular
καὶkaibutG2532
√ καί — and, also, even, so then, too, etcConjunction
παρέρχεσθεparerchestheyou disregardG3928
√ παρέρχομαι — to come near or aside, iVerbPresent Indicative Middle or Passive2nd Person Plural
parerchomai: to pass by Present: a habit of walking past. The weighty duties are not denied; they are walked around.
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
κρίσινkrisinjusticeG2920
√ κρίσις — decision (subjectively or objectively, for or against)NounAccusative Feminine Singular
krisis: decision, judgment Right judgment between people, which these extortioners neglected (Gill). JFB hears Micah 6:8 behind the pair.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ἀγάπηνagapēnloveG26
√ ἀγάπη — love, iNounAccusative Feminine Singular
agapē: love The noun is paired by Luke with the verb agapate in the next verse: they pass by the love of God, and they love the front seats. Their love is misdirected, not missing.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΘεοῦTheouof GodG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
δὲdeG1161
√ δέ — but, and, etcConjunction
ἔδειedeiYou should haveG1163
√ δεῖ — also deon deh-on'VerbImperfect Indicative Active3rd Person Singular
dei: it is necessary (imperfect) “It was binding” all along: the obligation was already in force. JFB: of the greater, “Ye ought to have done” them; of the lesser, only not to leave them undone.
ποιῆσαιpoiēsaipracticedG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Infinitive Active
ταῦταtauta[the latter]G3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Plural
μὴmēwithoutG3361
√ μή — (adverb) not, (conjunction) lestAdverb
παρεῖναιpareinaineglectingG3935
√ παρίημι — to let by, iVerbAorist Infinitive Active
pariēmi: to let by, let slip Rare (2 verses). Jesus does not cancel the tithe; He ranks it. Henry: “we must not neglect the smallest matter God has appointed.”
κἀκεῖναkakeina[the former]G2548
√ κἀκεῖνος — likewise that (or those)Demonstrative PronounAccusative Neuter Plural
43

Woe to you Pharisees! For you love the chief seats in the synagogues and the greetings in the marketplaces.

Berean Standard Bible · CC0

Greek — tap a word ↓

Ouai hymin tois Pharisaiois hoti agapate tēn prōtokathedrian en tais synagōgais kai tous aspasmous en tais agorais

Word by word17 · parsed
ΟὐαὶOuaiWoeG3759
√ οὐαί — "woe"Interjection
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
ΦαρισαίοιςPharisaioisPhariseesG5330
√ Φαρισαῖος — a separatist, iNounDative Masculine Plural
ὅτιhotiForG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἀγαπᾶτεagapateyou loveG25
√ ἀγαπάω — to love (in a social or moral sense)VerbPresent Indicative Active2nd Person Plural
agapaō: to love Frequent (110 verses), so the irony comes from its placement next to v. 42's agapē, not from rarity. Poole: “Their fault was not in their taking them, but in their affecting them.”
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
πρωτοκαθεδρίανprōtokathedrianchief seatsG4410
√ πρωτοκαθεδρία — a sitting first (in the front row), iNounAccusative Feminine Singular
prōtokathedria: first seat One of 4 verses. Luke repeats the charge in the Temple, against the scribes, at Luke 20:46 (Verifier: shares this word with aspasmos and agora).
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ταῖςtaistheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Plural
συναγωγαῖςsynagōgaissynagoguesG4864
√ συναγωγή — an assemblage of personsNounDative Feminine Plural
synagōgē: assembly The place of worship is turned into a place of ranking.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἀσπασμοὺςaspasmousgreetingsG783
√ ἀσπασμός — a greeting (in person or by letter)NounAccusative Masculine Plural
aspasmos: greeting Recognition in public. Matthew 23:7 to 10 adds the title “Rabbi” (JFB).
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ταῖςtaistheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Plural
ἀγοραῖςagoraismarketplacesG58
√ ἀγορά — probably akin to G1453 (ἐγείρω))NounDative Feminine Plural
agora: marketplace Synagogue and market, sacred and common space: their vanity follows them everywhere (Benson: “in the streets, and at all public meetings”).
44

Woe to you! For you are like unmarked graves, which men walk over without even noticing.”

Berean Standard Bible · CC0

Greek — tap a word ↓

ouai hymin hoti este hōs ta adēla ta mnēmeia kai hoi anthrōpoi hoi peripatountes epanō ouk oidasin

Word by word17 · parsed
οὐαὶouaiWoeG3759
√ οὐαί — "woe"Interjection
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
ὅτιhotiForG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἐστὲesteyou areG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active2nd Person Plural
eimi: to be “You are”: the woe now describes what they are, not what they do.
ὡςhōslikeG5613
√ ὡς — which how, iAdverb
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Plural
ἄδηλαadēlaunmarkedG82
√ ἄδηλος — hidden, figuratively, indistinctAdjectiveNominative Neuter Plural
adēlos: hidden, indistinct Ellicott: “Here the whitewash is worn out.” Matthew 23:27 uses whitewashed tombs, fair outside and foul within. Luke's image is concealment: defilement nobody suspects.
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Plural
μνημεῖαmnēmeiagravesG3419
√ μνημεῖον — a remembrance, iNounNominative Neuter Plural
mnēmeion: a remembrance, tomb Numbers 19:16 makes anyone who touches a grave unclean for seven days (Poole). The Pharisees, guardians of purity, are themselves the hidden source of uncleanness.
καὶkai[which]G2532
√ καί — and, also, even, so then, too, etcConjunction
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἄνθρωποιanthrōpoimenG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounNominative Masculine Plural
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
περιπατοῦντεςperipatounteswalkG4043
√ περιπατέω — to tread all around, iVerbPresent Participle ActiveNominative Masculine Plural
peripateō: to walk Ordinary people go about their lives over a grave they cannot see. Their teachers are polluting them without their knowledge.
ἐπάνωepanōoverG1883
√ ἐπάνω — up above, iAdverb
οὐκoukwithoutG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
οἴδασινoidasin[even] noticingG1492
√ εἴδω — used only in certain past tenses, the others being borrowed from the equivalent G3700 (ὀπτάνομαι) and G3708 (ὁράω)VerbPerfect Indicative Active3rd Person Plural
oida: to know (perfect) Ignorance stated as a lasting condition: the people do not know, and the teachers keep it so (compare v. 52).
45

One of the experts in the law told Him, “Teacher, when You say these things, You insult us as well.”

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Greek — tap a word ↓

de tis tōn nomikōn Apokritheis legei autō Didaskale legōn tauta hybrizeis hēmas kai

Word by word13 · parsed
δέdeG1161
√ δέ — but, and, etcConjunction
τιςtisOneG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounNominative Masculine Singular
τῶνtōnof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
νομικῶνnomikōnexperts in the lawG3544
√ νομικός — according (or pertaining) to law, iAdjectiveGenitive Masculine Plural
nomikos: pertaining to law, a jurist Luke's term; v. 53 uses “scribes” for the same circle (Cambridge: the terms are “more or less convertible”). Benson: they were “the most considerable species of scribes.”
ἈποκριθεὶςApokritheisvvvG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Participle PassiveNominative Masculine Singular
apokrinomai: to answer He “answers” words that were not addressed to him: conscience applies them.
λέγειlegeitoldG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
αὐτῷautōHimG846
√ 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 Masculine 3rd Person Singular
ΔιδάσκαλεDidaskaleTeacherG1320
√ διδάσκαλος — an instructor (genitive case or specially)NounVocative Masculine Singular
didaskalos: teacher A respectful title from one teacher to another, followed by an accusation. Jesus' reply treats him as a teacher who will be held to account.
λέγωνlegōnwhen You sayG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
ταῦταtautathese thingsG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Plural
ὑβρίζειςhybrizeisYou insultG5195
√ ὑβρίζω — to exercise violence, iVerbPresent Indicative Active2nd Person Singular
hybrizō: to exercise violence, insult ⚙ Luke uses the same verb when Jesus foretells His passion: He will be mocked and insulted (Luke 18:32). The lawyer complains of an outrage that his own circle will soon inflict on Jesus. That irony is synthesis, not a voice's claim. Barnes: “Sinners often consider ‘faithfulness’ as ‘reproach.’”
ἡμᾶςhēmasusG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Plural
καὶkaias wellG2532
√ καί — and, also, even, so then, too, etcConjunction
kai: also “Also us”: the guilty party includes himself.
46

“Woe to you as well, experts in the law!” He replied. “For you weigh men down with heavy burdens, but you yourselves will not lift a finger to lighten their load.

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Greek — tap a word ↓

ouai hymin tois Kai nomikois de Ho eipen hoti phortizete tous anthrōpous phortia dysbastakta kai autoi ou prospsauete heni hymōn tōn daktylōn tois phortiois

Word by word24 · parsed
οὐαίouaiWoeG3759
√ οὐαί — "woe"Interjection
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
ΚαὶKaias wellG2532
√ καί — and, also, even, so then, too, etcConjunction
νομικοῖςnomikoisexperts in the lawG3544
√ νομικός — according (or pertaining) to law, iAdjectiveDative Masculine Plural
δὲdeG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
εἶπενeipenHe repliedG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ὅτιhotiForG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
φορτίζετεphortizeteyou weigh men downG5412
√ φορτίζω — to load up (properly, as a vessel or animal), iVerbPresent Indicative Active2nd Person Plural
phortizō: to load up (as a vessel or animal) The verb for loading a ship or a pack animal: people are treated as beasts of burden. Rare (2 verses); see the Matthew 11:28 thread.
τοὺςtous. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἀνθρώπουςanthrōpous. . .G444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounAccusative Masculine Plural
φορτίαphortia[with] heavy burdensG5413
√ φορτίον — an invoice (as part of freight), iNounAccusative Neuter Plural
phortion: a burden, cargo Cambridge: the burdens of the oral law “became yearly more and more grievous,” citing Acts 15:10 and Isaiah 10:1.
δυσβάστακταdysbastakta. . .G1419
√ δυσβάστακτος — oppressiveAdjectiveAccusative Neuter Plural
dysbastaktos: oppressive, hard to carry JFB places the weight less in the rites themselves than in “the heartless rigor with which they were enforced.”
καὶkaibutG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοὶautoiyou yourselvesG846
√ 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 PronounNominative Masculine 3rd Person Plural
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
προσψαύετεprospsauetewill not liftG4379
√ προσψαύω — to impinge, iVerbPresent Indicative Active2nd Person Plural
prospsauō: to touch, impinge The lightest contact. Pulpit claims the learned class often avoided the rules they enforced; the text says only that they will not touch the load.
ἑνὶheniaG1520
√ εἷς — oneAdjectiveDative Masculine Singular
ὑμῶνhymōn. . .G4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
τῶνtōn. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
δακτύλωνdaktylōnfinger {to lighten}G1147
√ δάκτυλος — a fingerNounGenitive Masculine Plural
daktylos: a finger ⚙ Earlier in this chapter Jesus casts out demons “by the finger of God” (Luke 11:20). The lawyers will not use one finger to lighten a load; God's finger frees the oppressed. Same noun (Verifier lists G1147 in 8 vv); the contrast is synthesis.
τοῖςtois[their]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
φορτίοιςphortioisloadG5413
√ φορτίον — an invoice (as part of freight), iNounDative Neuter Plural
47

Woe to you! For you build tombs for the prophets, but it was your fathers who killed them.

Berean Standard Bible · CC0

Greek — tap a word ↓

ouai hymin hoti oikodomeite ta mnēmeia tōn prophētōn de hymōn hoi pateres apekteinan autous

Word by word14 · parsed
οὐαὶouaiWoeG3759
√ οὐαί — "woe"Interjection
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
ὅτιhotiForG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
οἰκοδομεῖτεoikodomeiteyou buildG3618
√ οἰκοδομέω — to be a house-builder, iVerbPresent Indicative Active2nd Person Plural
oikodomeō: to build a house Building as public piety. Gill: “erected stately monuments over them, or adorned them.” Pulpit's identification of particular tombs is a commentator's suggestion.
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
μνημεῖαmnēmeiatombsG3419
√ μνημεῖον — a remembrance, iNounAccusative Neuter Plural
mnēmeion: a remembrance, tomb A monument to memory that, according to v. 48, actually preserves the memory of the murderers' work.
τῶνtōnfor theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
προφητῶνprophētōnprophetsG4396
√ προφήτης — a foreteller ("prophet")NounGenitive Masculine Plural
prophētēs: a prophet Honoured once safely dead. Geneva: “Hypocrites honour those saints when they are dead whom they persecute most cruelly when they are alive.”
δὲdebutG1161
√ δέ — but, and, etcConjunction
ὑμῶνhymōn[it was] yourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
πατέρεςpateresfathersG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounNominative Masculine Plural
patēr: father Physical and spiritual descent. JFB: they show “as exact a resemblance in spirit and character … as child to parent.”
ἀπέκτεινανapekteinan[who] killedG615
√ ἀποκτείνω — to kill outrightVerbAorist Indicative Active3rd Person Plural
apokteinō: to kill outright (aorist) A completed killing. The same verb returns in the future tense in v. 49 (“they will kill”): the fathers' past act becomes the sons' coming act.
αὐτούςautousthemG846
√ 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 Masculine 3rd Person Plural
48

So you are witnesses consenting to the deeds of your fathers: They killed the prophets, and you build their tombs.

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Greek — tap a word ↓

ara este martyres kai syneudokeite tois ergois tōn hymōn paterōn hoti autoi men apekteinan autous de hymeis oikodomeite

Word by word18 · parsed
ἄραaraSoG686
√ ἄρα — a particle denoting an inference more or less decisive (as follows)Conjunction
ara: so then Introduces a verdict drawn from the evidence of v. 47.
ἐστεesteyou areG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active2nd Person Plural
μάρτυρέςmartyreswitnessesG3144
√ μάρτυς — a witness (literally (judicially) or figuratively (genitive case))NounNominative Masculine Plural
martys: a witness A legal word: by building, they testify to their fathers' deed and their own relation to it. Geneva: “setting up monuments (as it were) in glory and triumph of it.”
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
συνευδοκεῖτεsyneudokeiteconsentingG4909
√ συνευδοκέω — to think well of in common, iVerbPresent Indicative Active2nd Person Plural
syneudokeō: to think well of in common Approval, not just awareness. Romans 1:32 condemns those who not only do evil but approve those who practise it (Ellicott); Acts 8:1 records Saul's approval of Stephen's death (Cambridge). This consent will be acted out in Luke's second volume.
τοῖςtoisto theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
ἔργοιςergoisdeedsG2041
√ ἔργον — toil (as an effort or occupation)NounDative Neuter Plural
ergon: a deed, work Their fathers' “works”: killing treated as an achievement. Poole: building is “a kind of trophy for the victory your fathers got.”
τῶνtōnofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
πατέρωνpaterōnfathersG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounGenitive Masculine Plural
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
αὐτοὶautoiTheyG846
√ 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 PronounNominative Masculine 3rd Person Plural
μὲνmenG3303
√ μέν — properly, indicative of affirmation or concession (in fact)Conjunction
men: on the one hand Paired with de (v. 15): one project in two stages.
ἀπέκτεινανapekteinankilledG615
√ ἀποκτείνω — to kill outrightVerbAorist Indicative Active3rd Person Plural
αὐτοὺςautous[the prophets]G846
√ 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 Masculine 3rd Person Plural
δὲdeandG1161
√ δέ — but, and, etcConjunction
ὑμεῖςhymeisyouG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Plural
οἰκοδομεῖτεoikodomeitebuild [their tombs]G3618
√ οἰκοδομέω — to be a house-builder, iVerbPresent Indicative Active2nd Person Plural
oikodomeō: to build The final word of the sentence. Building completes the killing rather than undoing it.
49

Because of this, the wisdom of God said, ‘I will send them prophets and apostles; some of them they will kill and others they will persecute.’

Berean Standard Bible · CC0

Greek — tap a word ↓

dia touto kai hē sophia tou Theou eipen Apostelō eis autous prophētas kai apostolous kai ex autōn apoktenousin kai diōxousin

Word by word20 · parsed
διὰdiaBecause of thisG1223
√ διά — through (in very wide applications, local, causal, or occasional)Preposition
dia: because of “Because of this”: their consent (v. 48) is the reason God sends more prophets and the reason judgment ripens. Pulpit paraphrases the “therefore.”
τοῦτοtouto. . .G3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἡhētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
σοφίαsophiawisdomG4678
√ σοφία — wisdom (higher or lower, worldly or spiritual)NounNominative Feminine Singular
sophia: wisdom Wisdom speaks as a person in Proverbs 1:20 to 33 and 8; Barnes notes that “Many have also thought” Proverbs 8 refers to Messiah. Wisdom sends, and is rejected, in Proverbs 1. ⚙ Luke gives Wisdom a voice that Matthew gives to Jesus.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΘεοῦTheouof GodG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
εἶπενeipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ἈποστελῶApostelōI will sendG649
√ ἀποστέλλω — set apart, iVerbFuture Indicative Active1st Person Singular
apostellō: to send forth (future) Future tense: a sending still to come from where Jesus stands. JFB: “Christ, stepping majestically into the place of God.”
εἰςeisG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
αὐτοὺςautousthemG846
√ 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 Masculine 3rd Person Plural
προφήταςprophētasprophetsG4396
√ προφήτης — a foreteller ("prophet")NounAccusative Masculine Plural
prophētēs: a prophet JFB on v. 50: prophets “in the New Testament sense” (1 Corinthians 12:28).
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀποστόλουςapostolousapostlesG652
√ ἀπόστολος — a delegateNounAccusative Masculine Plural
apostolos: a delegate, one sent Luke has already used the word for the Twelve (Luke 6:13). The persecution foretold here is narrated in Acts.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐξex[some] ofG1537
√ ἐκ — literal or figurativePreposition
αὐτῶνautōnthemG846
√ 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 PronounGenitive Masculine 3rd Person Plural
ἀποκτενοῦσινapoktenousinthey will killG615
√ ἀποκτείνω — to kill outrightVerbFuture Indicative Active3rd Person Plural
apokteinō: to kill (future) The verb of v. 47's past killings, now in the future: the pattern will repeat.
καὶkaiand [others]G2532
√ καί — and, also, even, so then, too, etcConjunction
διώξουσινdiōxousinthey will persecuteG1377
√ διώκω — compare the base of G1169 (δειλός) and G1249 (διάκονος))VerbFuture Indicative Active3rd Person Plural
diōkō: to pursue, persecute (future) Geneva: “They will so vex them and trouble them, that at length they will banish them.”
50

As a result, this generation will be charged with the blood of all the prophets that has been shed since the foundation of the world,

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Greek — tap a word ↓

hina tautēs tēs geneas ekzētēthē apo to haima pantōn tōn prophētōn to ekkechymenon apo katabolēs kosmou

Word by word16 · parsed
ἵναhinaAs a resultG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
hina: in order that Purpose, not just result: the sending of v. 49 is aimed at bringing the account to judgment.
ταύτηςtautēsthisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounGenitive Feminine Singular
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
γενεᾶςgeneasgenerationG1074
√ γενεά — a generationNounGenitive Feminine Singular
genea: a generation “This generation” recurs in Luke 11:29 to 32. JFB: as with “the iniquity of the Amorites” (Genesis 15:16), guilt builds up until it is full.
ἐκζητηθῇekzētēthēwill be chargedG1567
√ ἐκζητέω — to search out, iVerbAorist Subjunctive Passive3rd Person Singular
ekzēteō: to search out, require A judicial word. JFB hears 2 Chronicles 24:22, where the dying Zechariah says “The Lord require it.” Pulpit and Gill connect the judgment to Jerusalem's fall within a generation.
ἀπὸapowithG575
√ ἀπό — "off," iPreposition
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
αἷμαhaimabloodG129
√ αἷμα — blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the atoning blood of Christ)NounNominative Neuter Singular
haima: blood Frequent (Verifier: 90 verses). The lexicon notes its special use for “the atoning blood of Christ”: the same word that accuses here will, at the Supper, be poured out for you (Luke 22:20).
πάντωνpantōnof allG3956
√ πᾶς — all, any, every, the wholeAdjectiveGenitive Masculine Plural
τῶνtōntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
προφητῶνprophētōnprophetsG4396
√ προφήτης — a foreteller ("prophet")NounGenitive Masculine Plural
τὸtothatG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
ἐκκεχυμένονekkechymenonhas been shedG1632
√ ἐκχέω — to pour forthVerbPerfect Participle Middle or PassiveNominative Neuter Singular
ekcheō: to pour forth (perfect) The Verifier lists it in 27 verses, shared with Matthew 23:35. Luke 22:20 uses the same verb of the cup “poured out for you.” ⚙ The innocent blood poured out against the people becomes, in the Supper, blood poured out for them.
ἀπὸaposinceG575
√ ἀπό — "off," iPreposition
καταβολῆςkatabolēs[the] foundationG2602
√ καταβολή — a deposition, iNounGenitive Feminine Singular
katabolē: a foundation, laying down “From the foundation of the world”: the account goes back to the beginning (Abel, v. 51). Gill: “there were prophets from the beginning.”
κόσμουkosmouof [the] worldG2889
√ κόσμος — orderly arrangement, iNounGenitive Masculine Singular
51

from the blood of Abel to the blood of Zechariah, who was killed between the altar and the sanctuary. Yes, I tell you, all of it will be charged to this generation.

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Greek — tap a word ↓

apo haimatos Habel heōs haimatos Zachariou tou apolomenou metaxy tou thysiastēriou kai tou oikou nai legō hymin ekzētēthēsetai apo tautēs tēs geneas

Word by word22 · parsed
ἀπὸapofromG575
√ ἀπό — "off," iPreposition
αἵματοςhaimatosthe bloodG129
√ αἷμα — blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the atoning blood of Christ)NounGenitive Neuter Singular
haima: blood Twice in one phrase: from blood to blood, the whole history marked by murder.
ἍβελHabelof AbelG6
√ Ἄβελ — Abel, the son of AdamNounGenitive Masculine Singular
Habel: Abel The first murder (Genesis 4:8 to 10), whose blood “cries” from the ground. Gill calls Abel a prophet because his sacrifice pointed to Christ's. Cambridge and Pulpit see the first book of the Hebrew canon here.
ἕωςheōstoG2193
√ ἕως — a conjunction, preposition and adverb of continuance, until (of time and place)Preposition
αἵματοςhaimatosthe bloodG129
√ αἷμα — blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the atoning blood of Christ)NounGenitive Neuter Singular
ΖαχαρίουZachariouof ZechariahG2197
√ Ζαχαρίας — Zacharias (iNounGenitive Masculine Singular
Zacharias: Zechariah Stoned in the Temple court at King Joash's command, after he rebuked the people (2 Chronicles 24:20 to 22), in the last book of the Hebrew canon. Pulpit records later legends that his blood kept bubbling. The A to Z sweep covers the whole of Scripture's history.
τοῦtouwhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἀπολομένουapolomenouwas killedG622
√ ἀπόλλυμι — to destroy fully (reflexively, to perish, or lose), literally or figurativelyVerbAorist Participle MiddleGenitive Masculine Singular
apollymi: to destroy fully, perish Middle voice: he perished. The same verb is used in Luke for the lost who are sought (Luke 15:4, 19:10) and for those who perish unless they repent (13:3). ⚙ That resonance is synthesis.
μεταξὺmetaxybetweenG3342
√ μεταξύ — betwixt (of place or person)Preposition
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
θυσιαστηρίουthysiastērioualtarG2379
√ θυσιαστήριον — a place of sacrifice, iNounGenitive Neuter Singular
thysiastērion: altar of sacrifice Killed at the altar: the place of atonement became the place of bloodshed.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
οἴκουoikousanctuaryG3624
√ οἶκος — a dwelling (more or less extensive, literal or figurative)NounGenitive Masculine Singular
oikos: house God's house. Luke's Gospel begins with another Zechariah serving in the same house (Luke 1:8 to 9). ⚙ Literary observation only.
ναίnaiYesG3483
√ ναί — yesParticle
nai: yes A solemn amen-like assurance.
λέγωlegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
ἐκζητηθήσεταιekzētēthēsetai[ all of ] it will be chargedG1567
√ ἐκζητέω — to search out, iVerbFuture Indicative Passive3rd Person Singular
ekzēteō: to require (future passive) v. 50's “may be required” becomes a flat future: “it will be required.” Gill: “as it was at the time of the destruction of Jerusalem.”
ἀπὸapotoG575
√ ἀπό — "off," iPreposition
ταύτηςtautēsthisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounGenitive Feminine Singular
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
γενεᾶςgeneasgenerationG1074
√ γενεά — a generationNounGenitive Feminine Singular
52

Woe to you experts in the law! For you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Ouai hymin tois nomikois hoti ērate tēn kleida tēs gnōseōs autoi ouk eisēlthate kai ekōlysate tous eiserchomenous

Word by word17 · parsed
ΟὐαὶOuaiWoeG3759
√ οὐαί — "woe"Interjection
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
νομικοῖςnomikoisexperts in the lawG3544
√ νομικός — according (or pertaining) to law, iAdjectiveDative Masculine Plural
ὅτιhotiForG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἤρατεērateyou have taken awayG142
√ αἴρω — to lift upVerbAorist Indicative Active2nd Person Plural
airō: to lift up, take away Aorist: a decisive act. The interpreters of the Law have removed the very tool they were trusted to use.
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
κλεῖδαkleidakeyG2807
√ κλείς — a key (as shutting a lock), literally or figurativelyNounAccusative Feminine Singular
kleis: a key Ellicott, Cambridge and Gill report that a scribe received a key as a symbol of office (a custom known from later rabbinic sources; see apparatus). Cambridge and Ellicott connect it with Matthew 16:19, where the keys of the kingdom are given to Peter.
τῆςtēstoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
γνώσεωςgnōseōsknowledgeG1108
√ γνῶσις — knowing (the act), iNounGenitive Feminine Singular
gnōsis: knowing, knowledge Benson: “the true knowledge of the Messiah, which is the key both of the present and the future kingdom.” JFB cites John 17:3: to know God is eternal life.
αὐτοὶautoiYou yourselvesG846
√ 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 PronounNominative Masculine 3rd Person Plural
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
εἰσήλθατεeisēlthatehave not enteredG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Indicative Active2nd Person Plural
eiserchomai: to enter (aorist) The verb of v. 37: Jesus entered the house; they have not entered the kingdom. The chapter's frame closes.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐκωλύσατεekōlysateyou have hinderedG2967
√ κωλύω — to estop, iVerbAorist Indicative Active2nd Person Plural
kōlyō: to hinder, prevent ⚙ Luke uses the same verb when Jesus says not to hinder the children (Luke 18:16). The lawyers block exactly those the Lord welcomes. Cambridge: they refused to teach the common people and called them accursed.
τοὺςtousthose whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
εἰσερχομένουςeiserchomenouswere enteringG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbPresent Participle Middle or PassiveAccusative Masculine Plural
eiserchomai: entering (present participle) People in the act of entering, stopped at the threshold.
53

As Jesus went on from there, the scribes and Pharisees began to oppose Him bitterly and to ply Him with questions about many things,

Berean Standard Bible · CC0

Greek — tap a word ↓

autou exelthontos Kakeithen hoi grammateis kai hoi Pharisaioi ērxanto deinōs enechein kai apostomatizein auton peri pleionōn

Word by word16 · parsed
αὐτοῦautouAs [Jesus]G846
√ 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 PronounGenitive Masculine 3rd Person Singular
ἐξελθόντοςexelthontoswent onG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Participle ActiveGenitive Masculine Singular
exerchomai: to go out (aorist participle) Genitive absolute: He leaves; they follow. Pulpit: “Jesus appears abruptly to have risen and left the house.”
ΚἀκεῖθενKakeithenfrom thereG2547
√ κἀκεῖθεν — likewise from that place (or time)Conjunction
kakeithen: and from there Marks the change of scene.
οἱhoitheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
γραμματεῖςgrammateisscribesG1122
√ γραμματεύς — scribe, town-clerkNounNominative Masculine Plural
grammateus: a scribe The “lawyers” of vv. 45 to 52 are here called scribes (Cambridge: convertible terms).
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ΦαρισαῖοιPharisaioiPhariseesG5330
√ Φαρισαῖος — a separatist, iNounNominative Masculine Plural
ἤρξαντοērxantobeganG756
√ ἄρχομαι — to commence (in order of time)VerbAorist Indicative Middle3rd Person Plural
δεινῶςdeinōsvvvG1171
√ δεινῶς — terribly, iAdverb
deinōs: terribly Rare. Cambridge: “a scene of violence perhaps unique in the Life of Jesus.”
ἐνέχεινenecheinto oppose [Him] bitterlyG1758
√ ἐνέχω — to hold in or upon, iVerbPresent Infinitive Active
enechō: to hold in, hold a grudge ⚙ Mark 6:19 uses the same verb of Herodias, who held a grudge against John the Baptist and wanted to kill him. If that parallel is right, the prophet-killing pattern of vv. 47 to 51 is already moving against Jesus.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀποστοματίζεινapostomatizeinto ply Him with questionsG653
√ ἀποστοματίζω — to speak off-hand (properly, dictate), iVerbPresent Infinitive Active
apostomatizō: to speak off-hand, dictate A rare, vivid verb. Barnes: “They proposed questions as fast as possible … that they might get him, in the hurry, to say something that would be wrong.”
αὐτὸνauton. . .G846
√ 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 Masculine 3rd Person Singular
περὶperiaboutG4012
√ περί — properly, through (all over), iPreposition
πλειόνωνpleionōnmany thingsG4119
√ πλείων — more in quantity, number, or qualityAdjectiveGenitive Neuter PluralComparative
pleiōn: more, many Comparative: “about more things,” a flood of topics.
54

waiting to catch Him in something He might say.

Berean Standard Bible · CC0

Greek — tap a word ↓

enedreuontes thēreusai auton ti ek autou tou stomatos

Word by word8 · parsed
ἐνεδρεύοντεςenedreuonteswaitingG1748
√ ἐνεδρεύω — to lurk, iVerbPresent Participle ActiveNominative Masculine Plural
enedreuō: to lurk, lie in wait Present participle: an ongoing ambush. Ellicott: this “pre-concerted policy” reappears in the tribute question (Luke 20:20 to 26 and parallels).
θηρεῦσαίthēreusaito catchG2340
√ θηρεύω — to hunt (an animal), iVerbAorist Infinitive Active
thēreuō: to hunt Jesus is treated as prey. ⚙ The hunters do not realise that the One they hunt is the Wisdom who sent the prophets (v. 49).
αὐτὸνautonHimG846
√ 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 Masculine 3rd Person Singular
τιtiin somethingG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounAccusative Neuter Singular
tis: something Anything at all: they have no charge yet. JFB: they “had not materials for the charge they were preparing.”
ἐκekHe might sayG1537
√ ἐκ — literal or figurativePreposition
αὐτοῦautou. . .G846
√ 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 PronounGenitive Masculine 3rd Person Singular
τοῦtou. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
στόματοςstomatos. . .G4750
√ στόμα — the mouth (as if a gash in the face)NounGenitive Neuter Singular
stoma: the mouth Barnes: “Not a word fell from his lips of which they could accuse him.” The scene ends on the mouth that pronounced the woes, which no hunter could trap.

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 unwashed guest — 37 to 41

A Pharisee asks (ἐρωτᾷ) Jesus to a light midday meal, the ariston, which Cambridge and Ellicott distinguish from the evening dinner. Jesus enters and reclines at once, and the host marvels that He was not first ἐβαπτίσθη, “immersed.” Ellicott takes the word to imply a washing of the whole body, and Cambridge and Pulpit trace the custom to oral tradition rather than to the Levitical law. Barnes, Gill, Benson and Pulpit suspect the invitation was a trap. Barnes adds that Jesus, knowing the design, “did not decline the invitation.”

The Lord answers the look, not a question. They cleanse the outside of cup and platter, but “the inside of you” (τὸ ἔσωθεν ὑμῶν) is full of ἁρπαγή, plunder. Poole insists the inside is the soul; Gill prefers the extorted food in the vessels. Then the question: did not the One who made the outside make the inside too? JFB: “is the inner man less His?” The remedy is giving: give the things within as ἐλεημοσύνη, mercy, “and behold, all things are clean.” Ellicott sums it up: “That which defiles is selfishness; that which purifies is the unselfishness of love.” Gill alone hears irony in the line.

ii. Three woes on the Pharisees — 42 to 44

The first woe sets the meticulous tithing of mint and rue against the way they παρέρχεσθε, “pass by,” judgment and the love of God. Geneva reads these as the two tables of the Law, and JFB hears Micah 6:8 behind them. Jesus does not abolish the tithe: ἔδει, “it was necessary,” to do the one and not let slip the other. Henry: “we must not neglect the smallest matter God has appointed.”

The second woe turns the same verb against them: they pass by agapē toward God yet agapate, “love,” the first seat and the market greeting. Poole locates the fault in “affecting them,” not in receiving honour. The third woe is the most unsettling: they are ἄδηλα tombs, unmarked graves that defile those who walk over them without knowing it. Poole explains it from Numbers 19:16, and Ellicott contrasts it with Matthew's whitewashed sepulchres: “Here the whitewash is worn out.”

iii. Three woes on the lawyers — 45 to 52

A νομικός, an expert in the Law, objects: “You outrage (ὑβρίζεις) us too.” Cambridge: he “thought that Jesus could not possibly mean to reflect on the honoured class.” Barnes: “Sinners often consider ‘faithfulness’ as ‘reproach.’” Jesus does not withdraw; He extends the woe. They load people with φορτία δυσβάστακτα, burdens hard to carry, yet will not so much as touch them with a finger. They build the prophets' tombs, and Jesus reads the building as consent: they are μάρτυρες who συνευδοκεῖτε, who “approve together,” the verb Ellicott ties to Romans 1:32 and Cambridge to Paul's consent at Stephen's death.

Then a quotation without a known source: “the Wisdom of God said, ‘I will send them prophets and apostles.’” Ellicott and Pulpit weigh and reject a lost book; Cambridge calls it a paraphrase of several Old Testament passages; Barnes, Gill, JFB and Pulpit hear Jesus speaking as God's own Wisdom, since Matthew 23:34 reads “I send.” The blood of all the prophets, from Abel (Genesis) to Zechariah son of Jehoiada (2 Chronicles 24, the last book of the Hebrew canon, per Cambridge and Pulpit), will be ἐκζητηθήσεται, “required,” of this generation. JFB hears Zechariah's own dying cry: “The Lord require it.” The final woe goes deepest: they have taken away the key of knowledge, neither entering nor allowing others to enter. JFB: “knowledge, the only key to open heaven.”

iv. The hunt begins — 53 to 54

On the better-attested text (Ellicott, Cambridge, Pulpit), Jesus goes out and they follow. They begin δεινῶς ἐνέχειν, to press Him terribly, and ἀποστοματίζειν, to draw speech out of Him without time to think. Ellicott says the verb literally means causing someone to speak impromptu. They lie in ambush (ἐνεδρεύοντες) to hunt (θηρεῦσαι, Cambridge: “Literally, ‘to hunt’”) something from His mouth. Cambridge: the meal “had been a base plot.” Ellicott sees here the policy later acted out in the tribute question. Barnes: “Not a word fell from his lips of which they could accuse him.” Henry turns it into a prayer for the persecuted: “give us thy prudence and thy patience.”

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

⚙ Read on its own terms, this passage diagnoses a religion that works from the outside in, and Jesus reverses the direction. The God who made the hand made the heart (v. 40); therefore cleansing begins where the plunder is stored, and shows itself in mercy given away (v. 41). The woes do not attack the Law. Jesus affirms the tithe (v. 42) and judges by Moses' own rule on graves (v. 44). What He condemns is a use of the Law that ranks small things above great ones, seeks honour instead of love, loads others without lifting, honours dead prophets while resisting living ones, and keeps the key while staying outside. The six woes describe what happens when knowledge of God becomes a possession to guard rather than a door to walk through.

⚙ Under Sola Scriptura we note what the passage itself claims: that a single generation can be held answerable for a whole history of rejected prophets, because it repeats that history by consenting (v. 48) and by preparing to do it again (vv. 53 to 54). The reader is not allowed to stand with the tomb-builders. Every reader who honours past saints while resisting present correction is inside the woe. This is offered as a fallible reading, to be tested against the text and the voices above.

The God who made the cup's outside made its inside too: the woes fall on a holiness that guards the door of knowledge and never walks through it.

⚙

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.

Cup and platter: the Matthean parallel verbal / quotation: confirmed

Luke 11:39 and Matthew 23:25 share the rare noun ἁρπαγή (harpagē, G724), “plunder,” found in only 3 verses. The image is the same, but the wording differs: Matthew says the vessels are full “within,” Luke says “the inside of you.” Matthew pairs plunder with “excess,” Luke with “wickedness” (Ellicott). Ellicott, Gill and Pulpit hold that the sayings were spoken on two occasions: here at a Pharisee's meal, there in the Temple. ⚙ The shared rare word establishes a real verbal link between the two Synoptic reports. It is not a quotation of one by the other.

Matthew 23:25

basis: Verifier: shared Greek lexeme G724 ἁρπαγή (in 3 vv), plus G5330 Φαρισαῖος (in 93 vv); a Synoptic parallel saying, not a citation

Burdens hard to carry verbal / quotation: confirmed

Luke 11:46 and Matthew 23:4 share δυσβάστακτος (G1419, found only in these 2 verses), φορτίον (G5413, 5 vv), and δάκτυλος (G1147, 8 vv). Matthew has them unwilling to “move” the burdens with a finger; Luke's prospsauō is lighter still: they will not even touch them. JFB and Cambridge (citing Acts 15:10) speak of an intolerable yoke.

Matthew 23:4 · Acts 15:10

basis: Verifier: shared Greek lexemes G1419 δυσβάστακτος (in 2 vv), G5413 φορτίον (in 5 vv), G1147 δάκτυλος (in 8 vv) with Matthew 23:4; Acts 15:10 is a thematic echo cited by JFB and Cambridge, no Verifier lexeme

The loaders and the One who calls the loaded verbal / quotation: confirmed

The verb φορτίζω (G5412), “to load,” occurs in only 2 verses: here, where the lawyers load people with burdens, and Matthew 11:28, where Jesus calls to Himself all who are weary and have been loaded, promising rest. ⚙ The rare verb links the two passages: one group of teachers adds weight, while the true Teacher invites those who carry it. This contrast is our synthesis; none of the voices in the brief draws it.

Matthew 11:28

basis: Verifier: shared Greek lexeme G5412 φορτίζω (in 2 vv); the contrast drawn from it is ⚙ synthesis, not a voice's claim

First seats and market greetings, again in the Temple verbal / quotation: confirmed

Luke repeats this woe's vocabulary when Jesus warns against the scribes in Jerusalem: πρωτοκαθεδρία (G4410, 4 vv), ἀσπασμός (G783, 10 vv) and ἀγορά (G58, 11 vv) return together at Luke 20:46. JFB and Cambridge also send readers to Luke 14:7 to 11, the parable of choosing the lowest place. Within Luke, the charge made at a private table in Galilee is repeated publicly in the Temple.

Luke 20:46 · Luke 14:7-11

basis: Verifier: Luke 20:46 shares G4410 πρωτοκαθεδρία (in 4 vv), G783 ἀσπασμός (in 10 vv), G58 ἀγορά (in 11 vv); Luke 14:7-11 is a thematic link cited by JFB and Cambridge

From Abel to Zechariah: the whole canon of martyr blood structural / thematic: confirmed

Cambridge and Pulpit explain the two names as bookends: Abel's murder in Genesis, the first book of the Hebrew canon, and Zechariah son of Jehoiada's in 2 Chronicles, its last. Both are deaths that cry out for retribution (Genesis 4:10; 2 Chronicles 24:22). JFB notes that Zechariah's dying words were “The Lord require it,” and Jesus says it will be required (ἐκζητηθήσεται) of this generation. Matthew 23:35 shares ἐκχέω (G1632, 27 vv) and αἷμα (G129, 90 vv) with Luke. Those are common words, so the Gospel parallel is tiered structural here. The Old Testament links cross Testaments and cannot rest on shared Strong's numbers.

Genesis 4:10 · 2 Chronicles 24:20-22 · Matthew 23:35

basis: Cross-Testament (Greek and Hebrew): structural reference to the canon's first and last murders, per Cambridge and Pulpit; Matthew 23:35 shares only common lexemes G1632 ἐκχέω (in 27 vv) and G129 αἷμα (in 90 vv)

“The Wisdom of God said”: a quotation without a known source flagged: verify source

The saying in v. 49 is introduced as a quotation, but no Old Testament text matches it. Ellicott reviews the theory of a lost book titled “The Wisdom of God” and finds “no trace” of it. Cambridge lists four options (a lost book, Jesus' own earlier words, Matthew 23:34, or Proverbs) and calls it “a general paraphrase of the tenor of several O. T. passages.” Pulpit points to 2 Chronicles 24:19 (“he sent prophets to them”) as the source of the thought. Barnes, Gill, JFB and Pulpit take “Wisdom” as Jesus Himself, since Matthew 23:34 has “I send.” ⚙ Because the source is disputed, this link is flagged.

Matthew 23:34 · 2 Chronicles 24:19 · Proverbs 1:20-31

basis: Provenance of the quoted saying is disputed among the voices (lost book, paraphrase, self-reference); no Verifier lexeme basis; Proverbs 1:20-31 is the passage Cambridge and Pulpit appear to intend, printed in the brief as “Luke 1:20-31”

Graves that defile: the purity law behind the woe structural / thematic: confirmed

Poole reads v. 44 against Numbers 19:16: anyone who touches a dead body or a grave is unclean for seven days. Pulpit and Cambridge report the custom of whitewashing tombs to warn passers-by. Jesus uses the Law's own purity rule against its most careful keepers: the Pharisees have become hidden graves.

Numbers 19:16 · Matthew 23:27

basis: Cross-Testament (Greek and Hebrew): no shared Strong's possible; motif link cited by Poole; Matthew 23:27 is the Synoptic parallel image, Verifier basis only G5330 Φαρισαῖος (in 93 vv)

“Which of the prophets did your fathers not persecute?” structural / thematic: confirmed

Cambridge links the tomb-builders' claimed innocence to Stephen's speech (Acts 7:51 to 52), where the council is charged with betraying the Righteous One whose coming the prophets foretold. Cambridge also finds the pair “bear witness … allow” (μάρτυρες … συνευδοκεῖτε) at Stephen's death: the witnesses lay their garments at Saul's feet (Acts 7:58), and Saul gives approval (Acts 8:1). ⚙ Luke's second volume shows the woe of vv. 47 to 49 coming true: a prophet killed, apostles persecuted.

Acts 7:51-52 · Acts 7:58 · Acts 8:1

basis: Thematic and lexical correspondence named by Cambridge (μάρτυς, συνευδοκέω at Acts 7:58 and 8:1); not among the Verifier candidates, so not tiered verbal

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Wisdom of God who sends the prophets ancient/widely-held

⚙ In v. 49 Jesus speaks of what “the Wisdom of God said,” and in the parallel (Matthew 23:34) He says “I send.” Pulpit: “in his lofty indignation … the Redeemer identifies Himself with God.” JFB: “Could this be other than the Lord of Israel in the flesh?” Barnes connects the title to 1 Corinthians 1:30, where Christ is made our wisdom, and Gill calls Christ “the essential wisdom of God.” The one sitting at the Pharisee's table is the one who sent the prophets whose tombs the Pharisees build. Ellicott is more reserved: he prefers “a solemn utterance which our Lord's human soul had received as an oracle.” Both views agree that the saying carries divine authority.

Matthew 23:34 · 1 Corinthians 1:24 · 1 Corinthians 1:30

The last Prophet and the blood that speaks better than Abel's ancient/widely-held

⚙ The chain of blood runs from Abel to Zechariah, and the next link is being prepared in vv. 53 to 54. Pulpit has Jesus “look on to his own bloody death,” and Cambridge says they “crucified the Just One.” The New Testament completes the pattern: the blood of Jesus “speaks a better word than the blood of Abel” (Hebrews 12:24, cited here by reference, not quoted from the brief). Abel's blood cried for vengeance; Christ's blood speaks pardon. The figural reading of Abel as a type of Christ is ancient. Luke 11 itself does not draw the Hebrews contrast, so applying it here is a canonical reading, not something the text states.

Hebrews 12:24 · Genesis 4:10 · Acts 7:52

The Teacher who lifts the load and opens the door novel

⚙ The lawyers load others and will not touch the load with a finger (v. 46). Earlier in this same chapter Jesus casts out demons “by the finger of God” (Luke 11:20). In Matthew 11:28 He calls those who have been loaded (the same rare verb phortizō) to come to Him for rest. The lawyers keep the key and stand outside (v. 52); Jesus enters even a hostile house (v. 37) and later gives Peter the keys (Matthew 16:19, cited by Ellicott and Cambridge). The passage's negative image has a positive counterpart in Christ. This contrast is a canonical synthesis, set out with care; the finger link in particular is ours, not a commentator's.

Matthew 11:28-30 · Luke 11:20 · Matthew 16:19

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:

  • Albert Barnes, Notes on the Bible (1834)
  • 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)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. In v. 44 the interlinear follows the shorter text, “Woe to you,” without KJV's “scribes and Pharisees, hypocrites”; Ellicott calls the shorter reading that of “the better MSS.” In v. 53 the interlinear reads exelthontos kakeithen (“when He had gone out from there”), the reading Ellicott, Cambridge (citing א, B, C, L) and Pulpit prefer over KJV's “as he said these things.” Several voices comment on the KJV wording; their notes are kept verbatim. The interlinear's word order in v. 50 places tautēs tēs geneas at indices 1 to 3, though the BSB has “this generation” before the verb; the literal follows Greek sense, not index order.

Unresolved. (1) The meaning of ta enonta (v. 41) is disputed (Poole, Gill, Pulpit, Cambridge). (2) The source of “the Wisdom of God said” (v. 49) is unknown; this is flagged in the threads. (3) Zechariah is identified by Cambridge, Pulpit and JFB as son of Jehoiada (2 Chronicles 24); Luke has no patronymic, and Ellicott and Cambridge discuss Matthew's “son of Barachiah.”

Sources. Cambridge and Pulpit print “Luke 1:20-31” for what context shows is Proverbs 1:20 to 31; the quotation is kept verbatim. Pulpit's “Tiberius on the lake” means Tiberias. Talmudic anecdotes (Rabbi Akiba, the demon on unwashed hands, the key placed in a scribe's coffin, ordination with a key) come from Cambridge, Pulpit, Gill and Ellicott and have not been checked here; the key ceremony in particular is a later rabbinic attestation. Henry's entry is one note covering 11:37 to 54 and is repeated in the brief for each verse; it is cited where it fits. Cross-references to Luke 12:20, Luke 18:16, Luke 18:32, Luke 11:20 and Acts 23:21 are ⚙ synthesis from the Greek, not Verifier output.

✦ = 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)