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Luke6:24–26

Woes to the Satisfied

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Luke 6:24–26 — Woes to the Satisfied. 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.

24

But woe to you who are rich, for you have already received your comfort.

Berean Standard Bible · CC0

Greek — tap a word ↓

Plēn ouai hymin tois plousiois Hoti apechete hymōn tēn paraklēsin

Word by word10 · parsed
ΠλὴνPlēnButG4133
√ πλήν — moreover (besides), iConjunction
plēn: nevertheless, however The adversative that turns the beatitudes into woes. Luke alone records this second panel (Barnes: “These verses have been omitted by Matthew”).
οὐαὶouaiwoeG3759
√ οὐαί — "woe"Interjection
ouai: woe (interjection) An onomatopoeic cry, Greek counterpart of the prophetic Hebrew hôy (Isaiah 5:8 to 22 strings six of them). Ellicott and Benson both hear lament here, not rage; Cambridge says it is “also the cry of compassion.” The same Lord who pronounces it weeps over Jerusalem in Luke 19:41.
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
sy: you (dative plural) Second person: Jesus addresses the rich as if present, mirroring the “you poor” of v. 20.
τοῖςtoiswho areG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
πλουσίοιςplousioisrichG4145
√ πλούσιος — wealthyAdjectiveDative Masculine Plural
plousios: wealthy Dative plural with the article, “the rich,” the exact antitype of hoi ptōchoi in v. 20. The commentators unanimously limit the woe: Poole, “Not because you are rich, but because you are not rich towards God”; Gill, those who “trust in their riches”; Pulpit points to Abraham, rich yet in paradise in Luke 16. Luke's own Gospel supplies both cases: the rich fool (12:21) and Zacchaeus (19:8 to 9).
ὍτιHotiforG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
hoti: because, for Causal: the woe is grounded in what follows, not in wealth as such.
ἀπέχετεapecheteyou have already receivedG568
√ ἀπέχω — (actively) to have out, iVerbPresent Indicative Active2nd Person Plural
apechō: to have in full, to receive what is due Present indicative active. The prefix apo gives the sense of having something entirely, so that nothing more is owed; Cambridge glosses “ye have to the full” and points to Philippians 4:18, where Paul uses the same verb for being paid in full. Jesus uses it three times in Matthew 6 (vv. 2, 5, 16) of hypocrites who “have their reward”: the transaction is complete, and no further payment comes from the Father.
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
παράκλησινparaklēsincomfortG3874
√ παράκλησις — imploration, hortation, solaceNounAccusative Feminine Singular
paraklēsis: consolation, comfort A word Luke has already weighted: Simeon was “waiting for the consolation (paraklēsin) of Israel” (Luke 2:25). The rich are pictured as those who need not wait, because they have their consolation in hand. Jesus later reverses the two in the parable: Lazarus “is comforted” (parakaleitai, Luke 16:25) while the rich man, who received his good things in his lifetime, is in anguish.
25

Woe to you who are well fed now, for you will hunger. Woe to you who laugh now, for you will mourn and weep.

Berean Standard Bible · CC0

Greek — tap a word ↓

Ouai hymin hoi empeplēsmenoi nyn Hoti peinasete Ouai hoi gelōntes nyn Hoti penthēsete kai klausete

Word by word15 · parsed
ΟὐαὶOuaiWoeG3759
√ οὐαί — "woe"Interjection
ouai: woe Second of four. The repetition in this verse (twice) gives the woes the same cadence as the blessings.
ὑμῖνhyminto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
οἱhoiwhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleVocative Masculine Plural
ἐμπεπλησμένοιempeplēsmenoiare well fedG1705
√ ἐμπίπλημι — to fill in (up), iVerbPerfect Participle Middle or PassiveVocative Masculine Plural
empiplēmi: to fill up, satisfy (perfect passive) A rare verb (the Verifier counts 5 NT verses). In Luke 1:53 God fills the hungry; here those already filled are told they will hunger. The perfect tense describes a completed state: they have reached satiety and want nothing more. Cambridge hears Ezekiel 16:49, Sodom's “pride, fulness of bread”; Gill and Poole extend it to being full “of themselves, and their own righteousness.”
νῦνnynnowG3568
√ νῦν — "now" (as adverb of date, a transition or emphasis)Adverb
nyn: now The present of this age set against the coming reversal; it mirrors the twofold nyn of v. 21.
ὍτιHotiforG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
πεινάσετεpeinaseteyou will hungerG3983
√ πεινάω — "pine")VerbFuture Indicative Active2nd Person Plural
peinaō: to hunger Future indicative. The same verb blesses the poor in v. 21 (“you who hunger now”). JFB reads the hunger as “their inward craving strong as ever, but the materials of satisfaction forever gone.” Pulpit sees a first fulfillment in Jerusalem's ruin in A.D. 70 as well as a final one after death; both are offered by the commentator, not stated by the text.
ΟὐαίOuaiWoe toG3759
√ οὐαί — "woe"Interjection
οἱhoi[you] whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleVocative Masculine Plural
γελῶντεςgelōnteslaughG1070
√ γελάω — to laugh (as a sign of joy or satisfaction)VerbPresent Participle ActiveVocative Masculine Plural
gelaō: to laugh Present participle. Only here and in v. 21 in the NT (Verifier: 2 verses), so the two panels are bound by a single rare word. Benson's quoted source distinguishes Christian joy from “turbulent, carnal mirth”; the woe is on laughter that has no ground beyond the present.
νῦνnynnowG3568
√ νῦν — "now" (as adverb of date, a transition or emphasis)Adverb
ὍτιHotiforG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
πενθήσετεpenthēseteyou will mournG3996
√ πενθέω — to grieve (the feeling or the act)VerbFuture Indicative Active2nd Person Plural
pentheō: to mourn, grieve Future. Mourning for the dead or for loss; James 4:9 joins it to weeping and laughter in a call to repentance, and Revelation 18 uses the pair for the merchants mourning Babylon. The woe here leaves the door to James's kind of mourning open now, before the forced mourning comes.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
κλαύσετεklauseteweepG2799
√ κλαίω — to sob, iVerbFuture Indicative Active2nd Person Plural
klaiō: to weep aloud, sob Future. The exact verb of the blessing in v. 21 (“you who weep now”), now turned on the laughers. Gill and Poole connect it to “weeping, and wailing, and gnashing of teeth.”
26

Woe to you when all men speak well of you, for their fathers treated the false prophets in the same way.

Berean Standard Bible · CC0

Greek — tap a word ↓

Ouai hotan pantes hoi anthrōpoi eipōsin kalōs hymas gar auta hoi pateres epoioun tois pseudoprophētais Kata ta autōn

Word by word18 · parsed
ΟὐαὶOuaiWoe to youG3759
√ οὐαί — "woe"Interjection
ὅτανhotanwhenG3752
√ ὅταν — whenever (implying hypothesis or more or less uncertainty)Conjunction
hotan: whenever With the subjunctive, an open condition: whenever it happens.
πάντεςpantesallG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Plural
pas: all The universal is the warning. Benson (quoting Whitby): “he that will be pleasing to all must speak things grateful to all.” Gill limits it: the good word of good men is no bad sign. Textually disputed (see apparatus).
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἄνθρωποιanthrōpoimenG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounNominative Masculine Plural
εἴπωσινeipōsinspeakG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Subjunctive Active3rd Person Plural
epō: to speak, say (aorist subjunctive) With kalōs, “speak well of.” The opposite of v. 22, where men “cast out your name as evil.”
καλῶςkalōswellG2573
√ καλῶς — well (usually morally)Adverb
kalōs: well Fine, approving speech. Ellicott: the woe tends to “a conclusion quite the reverse of that implied in the maxim, Vox populi, vox Dei.”
ὑμᾶςhymasof youG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
γὰρgarforG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
αὐτὰautatheirG846
√ 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
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 “Their fathers”: the third person shifts the reference to the ancestors of the hearers. The same fathers persecuted the prophets (v. 23); Jesus makes the generations one moral household (compare Luke 11:47 to 48, the tombs of the prophets).
ἐποίουνepoiountreatedG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbImperfect Indicative Active3rd Person Plural
poieō: to do (imperfect) Customary action: this was how the fathers habitually treated such men.
τοῖςtoistheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
ψευδοπροφήταιςpseudoprophētaisfalse prophetsG5578
√ ψευδοπροφήτης — a spurious prophet, iNounDative Masculine Plural
pseudoprophētēs: false prophet A spurious prophet who speaks what pleases. Cambridge supplies the Old Testament pattern: Jeremiah 5:31 (“my people love to have it so”), the prophets of Baal honored by Jezebel (1 Kings 18:19), Zedekiah son of Chenaanah before Ahab (1 Kings 22), and Isaiah 30:10 (“speak unto us smooth things”). Popularity, in that history, was the mark of the false and not the true.
ΚατὰKatavvvG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
kata: according to Kata ta auta: “according to the same things,” exactly the formula of v. 23, binding the two verses.
τὰtavvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
αὐτῶνautōnin the same wayG846
√ 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

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 hinge: blessing turned to woe — Luke 6:24

With Πλὴν (“nevertheless”) Luke's sermon turns. Matthew records no woes in his sermon (Barnes: “These verses have been omitted by Matthew”); Luke sets four woes against four blessings, so that, in Cambridge's words, “Ebal stands for ever opposite to Gerizim.” The interjection οὐαὶ is not a curse formula. Ellicott translates “woe for you” and hears “pity rather than denunciation”; Benson, following Grotius, calls it “the expression of one lamenting.” The first woe falls on “the rich,” and the reason is a single present-tense verb: ἀπέχετε, “you have it in full.” Ellicott renders it “Better, simply, ye have your consolation,” meaning all they care for and therefore all they can have. The Geneva note puts it in bookkeeping terms: “you have no other reward to look for.” Poole and Gill both insist the woe is not on wealth as such but on wealth taken as one's portion; Pulpit points out that Abraham, rich and powerful, is the one who speaks from paradise in Luke 16.

ii. Full now, hungry then; laughing now, weeping then — Luke 6:25

Two woes in one verse, each pairing a present (νῦν) with a future. The vocabulary is borrowed from the blessings: peinaō and klaiō from v. 21, and the rare γελάω that occurs in the NT only here and in v. 21. The satisfied are ἐμπεπλησμένοι, a perfect passive, “filled up,” a state of satiety (Ellicott: “the satiety of over-indulgence”). The same verb in the Magnificat says God “has filled the hungry with good things” (Luke 1:53). JFB describes the coming hunger as “their inward craving strong as ever, but the materials of satisfaction forever gone.” Gill and Poole press “full” toward fullness of self-righteousness; Pulpit sees the self-satisfied who “needed nothing, neither repentance in themselves nor forgiveness from God,” and adds a historical first fulfillment in Jerusalem's fall. Henry's summary holds the panel together: “Those are blessed indeed whom Christ blesses, but those must be dreadfully miserable who fall under his woe and curse!”

iii. The woe of applause — Luke 6:26

The fourth woe is the exact mirror of v. 23. There, “their fathers” did “the same things” (kata ta auta) to the prophets: they persecuted them. Here, the fathers did “the same things” to the ψευδοπροφήταις: they praised them. Universal good report is therefore no proof of truth. Ellicott says this runs “quite the reverse of that implied in the maxim, Vox populi, vox Dei”; Poole observes that “the false prophets of old were in much greater credit” than the Lord's prophets; Barnes draws the hard conclusion that the world's praise of a teacher may be evidence that he does “not teach the true doctrine.” Gill and Benson guard the edges: the good word of good men is no bad sign, and Ellicott himself reminds the reader that good repute (1 Timothy 3:7) has its value. The woe is on the man who has earned everyone's praise by saying what everyone wants (Cambridge cites Isaiah 30:10, “Speak unto us smooth things”).

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

⚙ Read from the Greek alone, the four woes do not condemn possessions, food, laughter or reputation in themselves. Each woe has a ὅτι clause, and each clause concerns time: what you have now you have in full, and there is nothing further owed. The danger is a closed account, a consolation already collected from the wrong source. That is why the woes sit directly against the blessings using the same words (peinaō, klaiō, gelaō, kata ta auta): the same Lord sets two ways side by side, as Moses did on Gerizim and Ebal, and the hearer is meant to ask which side he stands on. Scripture elsewhere gives the remedy without softening the warning: James 4:9 calls the laughers to turn laughter into mourning now, by repentance, so that the mourning does not come later as judgment. This reading is fallible and offered to be tested against the text.

The rich are not cursed for having; they are mourned for having already been paid in full.

⚙

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 mirror panel: blessings and woes bound by one rare word verbal / quotation: confirmed

Verses 24 to 26 answer vv. 20 to 23 point for point: poor/rich, hungry/full, weeping/laughing, reviled/praised. The binding is verbal: γελάω occurs in the NT only in v. 21 (“you will laugh”) and v. 25 (“you who laugh now”), and peinaō and klaiō reappear with reversed tenses. The pattern is reversal: those blessed “now” in want will be filled; those full “now” will hunger.

Luke 6:21

basis: Verifier: shared Greek lexemes G1070 γελάω (in 2 vv, rare), G3983 πεινάω (in 23 vv), G2799 κλαίω (in 34 vv); an intra-sermon verbal mirror, not a quotation

The Magnificat's reversal: filling the hungry, emptying the rich verbal / quotation: confirmed

Mary sings that God “has filled (eneplēsen) the hungry with good things, but has sent the rich away empty” (Luke 1:53). Jesus' woe uses the same rare verb ἐμπίπλημι and the same verb of hunger, but from the other side: the filled will hunger. Luke opens his Gospel with the reversal in song and repeats it here in the Son's own preaching.

Luke 1:53

basis: Verifier: shared Greek lexemes G1705 ἐμπίπλημι (in 5 vv, rare) and G3983 πεινάω (in 23 vv); a verbal echo within Luke, not a quotation

“They have their reward”: the same closed account structural / thematic: confirmed

Ellicott notes that ἀπέχετε is “the same as in ‘they have their reward,’ in Matthew 6:2; Matthew 6:5.” In both places the verb marks a payment already complete: the hypocrite has his reward from men, the rich man his consolation from riches, and neither has anything further due from the Father.

Matthew 6:2 · Matthew 6:5

basis: Verifier (pair check, Luke 6:24 / Matthew 6:2): shared Greek lexeme G568 ἀπέχω (in 19 vv); a shared idiom of completed payment, not a quotation

The consolation of Israel and the consolation of the rich structural / thematic: confirmed

Luke uses παράκλησις of Simeon, “waiting for the consolation of Israel” (Luke 2:25). The rich of 6:24 are its opposite: they wait for nothing, because their consolation is in hand. In the parable of Luke 16:25 (cited by Ellicott, JFB, Cambridge and Pulpit), Lazarus “is comforted” (the cognate verb parakaleō) while the rich man, who “received good things” in his lifetime, is in torment.

Luke 2:25 · Luke 16:25

basis: Verifier (pair check, Luke 6:24 / Luke 2:25): shared Greek lexeme G3874 παράκλησις (in 28 vv). Luke 16:25 shares only common words (G3754, G4771) by the Verifier; its link is thematic, attested by Ellicott, JFB, Cambridge, Pulpit

Laughter turned to mourning: James's echo structural / thematic: confirmed

Ellicott hears “an echo of our Lord's teaching” in James 4:9: “Let your laughter be turned to mourning.” James joins pentheō and klaiō exactly as v. 25 does, but as a summons to repentance now. Cambridge lists many parallels between James and the Sermon. The shared vocabulary is real but common enough that dependence cannot be proven.

James 4:9

basis: Verifier: shared Greek lexemes G3996 πενθέω (in 10 vv) and G2799 κλαίω (in 34 vv); the noun for laughter in James (gelōs) is a different lexeme from gelaō; thematic echo, no quotation claimed

Smooth things: the popularity of the false prophets structural / thematic: confirmed

Cambridge, Pulpit, Ellicott, JFB and Benson trace v. 26 to the Old Testament record: “The prophets prophesy falsely ... and my people love to have it so” (Jeremiah 5:31); “Speak unto us smooth things, prophesy deceits” (Isaiah 30:10); the prophets of Baal at Jezebel's table (1 Kings 18:19); Ahab's four hundred prophets (1 Kings 22:6); and Micah 2:11, which JFB cites for “the court paid to the false prophets of old.”

Jeremiah 5:31 · Isaiah 30:10 · 1 Kings 22:6 · Micah 2:11

basis: Cross-Testament (Greek to Hebrew): no shared Strong's number is possible; the link is the recorded historical pattern Jesus names (“their fathers ... to the false prophets”), attested by Cambridge, Ellicott, JFB, Benson, Pulpit

Gerizim and Ebal: blessing set against curse structural / thematic: confirmed

Cambridge: “While sin lasts, there must still be woes over against Beatitudes, as Ebal stands for ever opposite to Gerizim.” Moses' blessings and curses (Deuteronomy 27 to 28) and Jeremiah's “cursed / blessed” pair (Jeremiah 17:5 to 8, which also contrasts trust in man with trust in the Lord) supply the shape that Luke's sermon follows.

Deuteronomy 27:12-13 · Jeremiah 17:5-8

basis: Cross-Testament (Greek to Hebrew): shared covenant form of paired blessing and curse, named by Cambridge; no quotation or verbal claim is possible across languages

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The true Consolation, refused by the consoled novel

⚙ Simeon waited for “the consolation of Israel” and found it in the infant Jesus (Luke 2:25 to 32). The rich of 6:24 have τὴν παράκλησιν ὑμῶν, “your own consolation,” and so feel no need of that one. Gill draws the line directly: “there is no true solid comfort but in Christ, and in his righteousness.” Barnes adds that the rich “would not seek or receive consolation from the gospel.” The Lukan wordplay between 2:25 and 6:24 is this tool's observation; the claim that Christ himself is the true comfort is the widely-held reading of these commentators.

Luke 2:25 · Luke 2:30

The true Prophet whom the fathers would not praise ancient/widely-held

v. 26 implies its opposite: if the fathers honored the false prophets, they rejected the true ones (v. 23). Jesus places himself in that line: at Nazareth he says that no prophet is accepted in his hometown (Luke 4:24), and on the way to Jerusalem that a prophet must not perish outside Jerusalem (Luke 13:33). Poole names him explicitly: “neither the prophets of old, nor John the Baptist, nor Christ, nor the apostles, could have good words from the wicked party of their several ages.” The Prophet who utters the woe is himself the one whom “all men” would not speak well of at the end, when the crowd cried “Crucify.”

Luke 4:24 · Luke 13:33-34 · Luke 23:21

The Lamenter who bore the woe novel

⚙ Ellicott and Benson read οὐαὶ as lament; Luke shows the same Lord weeping (klaiō) over Jerusalem (Luke 19:41) and warning the weeping women of days of woe (Luke 23:28 to 29, which Benson cites as parallel). The one who pronounces “you will hunger” himself hungered in the wilderness (Luke 4:2), and the one who says “you will weep” wept. Paul's summary, “though he was rich, yet for your sakes he became poor” (2 Corinthians 8:9), lets the reader see Christ taking the place of the poor of v. 20 so that the rich might not remain under v. 24. The link of the woes to Christ's own poverty is an inference offered by this tool, not stated by the commentators here.

Luke 19:41 · Luke 4:2 · 2 Corinthians 8:9

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. 26 the interlinear base has no hymin after Ouai; Cambridge notes its omission in א, A, B, E and others. Gill reports that pantes (“all”) is missing in the Vulgate, Syriac and several other versions and many copies; the base text retains it. The interlinear word order for v. 26 lists Kata ta autōn at the end; the gloss “in the same way” renders the phrase kata ta auta.

Sources. Henry's and Barnes's entries are written on vv. 20 to 26 and 24 to 25 as wholes and repeat across verses in the brief; each is cited once at the verse it best fits. Pulpit's date for the sermon is printed as “A.D. -31” in the source and is not relied on here. Pulpit's link of the hunger to A.D. 70 is that commentary's application, not a claim of the text.

Threads. The Luke 6:24 to Matthew 6:2 and Luke 6:24 to Luke 2:25 bases come from explicit Verifier pair checks; the Luke 16:25 link shares no significant lexeme by the Verifier and is held as thematic on the commentators' testimony. Cross-Testament links are tiered structural, never verbal. The note on apechō as “having in full” rests on its use in Philippians 4:18 and Matthew 6:2 to 16 (cited by Cambridge and Ellicott), not on any papyrus evidence quoted in the brief.

✦ = 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)