The Fallible Study Bible

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Luke7:11–17

Jesus Raises a Widow’s Son

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Luke 7:11–17 — Jesus Raises a Widow’s Son. 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.

11

Soon afterward, Jesus went to a town called Nain. His disciples went with Him, accompanied by a large crowd.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai egeneto en tō hexēs eporeuthē eis polin kaloumenēn Nain kai autou hoi mathētai syneporeuonto autō kai polys ochlos

Word by word19 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐγένετοegenetoSoon afterwardG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Middle3rd Person Singular
ginomai: to come to be Luke's Septuagintal scene opener (compare Luke 1:8; 2:1), signalling that the episode is narrated as covenant history.
ἐνen. . .G1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtō. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ἑξῆςhexēs. . .G1836
√ ἑξῆς — successiveAdverb
hexēs: next, following A rare adverb (5 verses in the Verifier's count, all in Luke and Acts: Luke 9:37; Acts 21:1; 25:17; 27:18). Cambridge notes that en tē hexēs would be unique, and the textual variant decides between “the next day” and “soon after.”
ἐπορεύθηeporeuthē[Jesus] wentG4198
√ πορεύομαι — to traverse, iVerbAorist Indicative Passive3rd Person Singular
poreuomai: to go, journey Aorist passive in form, active in sense. Luke's Gospel is shaped as a journey; here the journey of the Lord of life heads straight toward a funeral.
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
πόλινpolina townG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounAccusative Feminine Singular
καλουμένηνkaloumenēncalledG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbPresent Participle Middle or PassiveAccusative Feminine Singular
ΝαΐνNainNainG3484
√ Ναΐν — Nain, a place in PalestineNounAccusative Feminine Singular
Nain Named only here in Scripture (JFB). Cambridge and Pulpit derive the name from Hebrew na'im, “pleasant, lovely.” Ellicott, Barnes and Pulpit all note the rock-cut tombs on the approach to the village, so the setting is a road between a town and its graves.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοῦautouHisG846
√ 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
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
μαθηταὶmathētaidisciplesG3101
√ μαθητής — a learner, iNounNominative Masculine Plural
mathētēs: learner, disciple Plural and unnumbered: Gill and Cambridge take it of a wider band than the Twelve; Benson insists the Twelve were surely among them as witnesses.
συνεπορεύοντοsyneporeuontowent withG4848
√ συμπορεύομαι — to journey togetherVerbImperfect Indicative Middle or Passive3rd Person Plural
symporeuomai: to journey together Rare (4 verses: Mark 10:1; Luke 7:11; 14:25; 24:15). Its last Lukan use is the risen Jesus walking with the Emmaus disciples, a quiet bracket from the road to Nain to the road after the resurrection.
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
καὶkaiaccompanied byG2532
√ καί — and, also, even, so then, too, etcConjunction
πολύςpolysa largeG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveNominative Masculine Singular
ὄχλοςochloscrowdG3793
√ ὄχλος — a throng (as borne along)NounNominative Masculine Singular
ochlos: crowd, throng The first of two crowds in the scene; the two multitudes become the many witnesses Benson and Barnes stress.
12

As He approached the town gate, He saw a dead man being carried out, the only son of his mother, and she was a widow. And a large crowd from the town was with her.

Berean Standard Bible · CC0

Greek — tap a word ↓

de hōs ēngisen tē tēs poleōs pylē kai idou tethnēkōs exekomizeto monogenēs huios tē autou mētri kai autē ēn chēra kai hikanos ochlos tēs poleōs ēn syn autē

Word by word28 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ὡςhōsAsG5613
√ ὡς — which how, iAdverb
ἤγγισενēngisenHe approachedG1448
√ ἐγγίζω — to make near, iVerbAorist Indicative Active3rd Person Singular
engizō: to draw near Aorist: the moment the two processions converge. Cambridge places the meeting on the narrow rocky path outside the gate.
τῇtētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
πόλεωςpoleōstownG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounGenitive Feminine Singular
πύλῃpylēgateG4439
√ πύλη — a gate, iNounDative Feminine Singular
pylē: gate Rare (9 verses). Burial was outside the walls (Barnes, JFB, Gill), so the gate is the threshold where the town hands its dead to the tombs; Jesus meets death exactly there.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰδοὺidouHe sawG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
idou: behold Luke's narrative “look!” calls the reader to see the scene before Jesus speaks.
τεθνηκὼςtethnēkōsa dead manG2348
√ θνήσκω — to die (literally or figuratively)VerbPerfect Participle ActiveNominative Masculine Singular
thnēskō: to die Perfect participle: “having died,” the state already fixed. The lexeme is uncommon in the NT (9 verses).
ἐξεκομίζετοexekomizetobeing carried outG1580
√ ἐκκομίζω — to bear forth (to burial)VerbImperfect Indicative Middle or Passive3rd Person Singular
ekkomizō: to carry out (for burial) Imperfect: the procession is under way. A word found only here in the NT, the technical term for bearing a corpse out of the city (JFB: “was being carried out”).
μονογενὴςmonogenēsthe onlyG3439
√ μονογενής — only-born, iAdjectiveNominative Masculine Singular
monogenēs: only-born, unique Rare (9 verses). In Luke it marks three bereavements (7:12; 8:42; 9:38); in John it names the Father's unique Son (John 1:14, 18; 3:16, 18). Cambridge links the Lukan three explicitly; the Johannine resonance is a canonical echo, not a claim about Luke's intent.
υἱὸςhuiossonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
τῇtēofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
αὐτοῦautouhisG846
√ 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
μητρὶmētrimotherG3384
√ μήτηρ — a "mother" (literally or figuratively, immediate or remote)NounDative Feminine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτὴautēsheG846
√ 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 Feminine 3rd Person Singular
ἦνēnwasG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
χήραchēraa widowG5503
√ χήρα — a widow (as lacking a husband), literally or figurativelyNounNominative Feminine Singular
chēra: widow In Torah the widow is under God's particular protection (Exod 22:22 to 24; Deut 10:18). Ellicott: with husband and only son gone, “the one prop of her life” was taken; Gill notes she now had no one to provide for her.
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ἱκανὸςhikanosa largeG2425
√ ἱκανός — competent (as if coming in season), iAdjectiveNominative Masculine Singular
hikanos: sufficient, considerable Luke varies the adjective from v. 11's polys; Gill explains the size from Jewish custom that following a corpse was a work of mercy.
ὄχλοςochloscrowdG3793
√ ὄχλος — a throng (as borne along)NounNominative Masculine Singular
τῆςtēsfrom theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
πόλεωςpoleōstownG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounGenitive Feminine Singular
ἦνēnwasG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
σὺνsynwithG4862
√ σύν — with or together (but much closer than G3326 (μετά) or G3844 (παρά)), iPreposition
αὐτῇautēherG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
13

When the Lord saw her, He had compassion on her and said, “Do not weep.”

Berean Standard Bible · CC0

Greek — tap a word ↓

kai ho Kyrios idōn autēn esplanchnisthē ep’ autē kai eipen autē Mē klaie

Word by word13 · parsed
καὶkaiWhenG2532
√ καί — and, also, even, so then, too, 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: lord, master Luke uses the absolute title in narration more than Matthew or Mark (Ellicott lists Luke 7:31; 10:1; 11:39; 12:42; 17:5 to 6; 19:8; 22:61). Ellicott cautions that on disciples' lips it may at first have meant little more than “Master”; Pulpit and Cambridge read it as the post-resurrection confession of the church in which Luke writes.
ἰδὼνidōnsawG3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Masculine Singular
horaō: to see The seeing precedes everything: no request is made (Poole, Benson, Gill). The mercy begins in His eyes.
αὐτὴνautēnherG846
√ 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 Feminine 3rd Person Singular
ἐσπλαγχνίσθηesplanchnisthēHe had compassionG4697
√ σπλαγχνίζομαι — to have the bowels yearn, iVerbAorist Indicative Passive3rd Person Singular
splanchnizomai: to be moved in the bowels The Gospels use this verb only of Jesus or of figures in His parables who act as God acts (the Samaritan, Luke 10:33; the father, Luke 15:20). In Luke's narration it appears only here. Ellicott and Pulpit both draw the conclusion: the miracle springs from compassion, not from a need to supply credentials.
ἐπ’ep’onG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
epi: upon, over Compassion directed “over” her: the mother, not the corpse, is the first object of His pity.
αὐτῇautēherG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτῇautēG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
ΜὴMē{Do} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
mē: not With a present imperative, “stop.”
κλαῖεklaieweepG2799
√ κλαίω — to sob, iVerbPresent Imperative Active2nd Person Singular
klaiō: to weep aloud, sob Present imperative: “stop sobbing.” Poole: He “forbade not the natural expression of her passion, but signified a sudden and not expected resurrection.” The command only makes sense from one who is about to remove its cause; compare Luke 8:52 and the promise of Revelation 21:4.
14

Then He went up and touched the coffin, and those carrying it stood still. “Young man,” He said, “I tell you, get up!”

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai proselthōn hēpsato tēs sorou de hoi bastazontes estēsan Neaniske kai eipen legō soi egerthēti

Word by word15 · parsed
ΚαὶKaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
προσελθὼνproselthōnHe went upG4334
√ προσέρχομαι — to approach, iVerbAorist Participle ActiveNominative Masculine Singular
proserchomai: to approach He walks up to the procession uninvited (Barnes: “as if he had something important to say”).
ἥψατοhēpsato[and] touchedG680
√ ἅπτομαι — properly, to attach oneself to, iVerbAorist Indicative Middle3rd Person Singular
haptomai: to touch, take hold of Middle voice, a deliberate laying-on of the hand. Touching a corpse defiled for seven days (Num 19:11, 16). Cambridge and Pulpit see a holy breach of ceremonial barrier as with the leper (Luke 5:13); Gill argues the bier itself was not forbidden. Either way the touch flows the other way: uncleanness does not pass to Him, life passes from Him.
τῆςtēstheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
σοροῦsoroucoffinG4673
√ σορός — a funereal receptacle (urn, coffin), iNounGenitive Feminine Singular
soros: bier, funeral receptacle NT hapax. Open, per Ellicott and Pulpit; Gill describes Jewish biers in detail from the Talmud.
δὲdeandG1161
√ δέ — but, and, etcConjunction
οἱhoithoseG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
βαστάζοντεςbastazontescarrying itG941
√ βαστάζω — to lift, literally or figuratively (endure, declare, sustain, receive, etcVerbPresent Participle ActiveNominative Masculine Plural
bastazō: to bear, carry Present participle: “the ones carrying,” a role stopped mid-step.
ἔστησανestēsanstood stillG2476
√ ἵστημι — to stand (transitively or intransitively), used in various applications (literally or figuratively)VerbAorist Indicative Active3rd Person Plural
histēmi: to stand Aorist: they halted. Gill reads the touch as a signal to stop; Ellicott adds “both awe, and faith that the touch could not be unmeaning.”
ΝεανίσκεNeaniskeYoung manG3495
√ νεανίσκος — a youth (under forty)NounVocative Masculine Singular
neaniskos: youth Vocative. He addresses the dead as one who can hear (compare John 5:25).
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipenHe saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
λέγωlegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
legō: to say Present indicative, first person: authority located in the speaker. Cambridge contrasts the “passionate tentative struggles” of Elijah (1 Kings 17:21) and Elisha (2 Kings 4:35); Gill draws the conclusion of the deity of Christ.
σοὶsoiyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
ἐγέρθητιegerthētiget upG1453
√ ἐγείρω — to waken (transitively or intransitively), iVerbAorist Imperative Passive2nd Person Singular
egeirō: to waken, raise Aorist passive imperative, “be raised.” The same verb carries Easter (Luke 24:6) and recurs in v. 16; the command anticipates the resurrection vocabulary of the whole NT. Cambridge suggests the spoken word was the Aramaic qum (compare Mark 5:41), but that is a conjecture.
15

And the dead man sat up and began to speak! Then Jesus gave him back to his mother.

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Greek — tap a word ↓

kai ho nekros anekathisen kai ērxato lalein kai edōken auton tē autou mētri

Word by word13 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
νεκρὸςnekrosdead [man]G3498
√ νεκρός — dead (literally or figurativelyAdjectiveNominative Masculine Singular
nekros: dead Still labelled “the dead one” in the very clause where he sits up: Luke lets the title and the action collide.
ἀνεκάθισενanekathisensat upG339
√ ἀνακαθίζω — properly, to set up, iVerbAorist Indicative Active3rd Person Singular
anakathizō: to sit up Used in the NT only here and Acts 9:40 (Verifier: 2 verses). In Luke-Acts the disciple's raising of Tabitha replays the Master's raising at Nain, but Peter first kneels and prays.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἤρξατοērxatobeganG756
√ ἄρχομαι — to commence (in order of time)VerbAorist Indicative Middle3rd Person Singular
archomai: to begin “Began to speak”: the first evidence of restored life is speech (Gill: “plain proofs of his being brought to life”).
λαλεῖνlaleinto speakG2980
√ λαλέω — to talk, iVerbPresent Infinitive Active
laleō: to speak Henry and Benson apply it: when Christ gives life, the lips open “in prayer and praise.” Luke reports no words; the content is left silent.
καὶkaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔδωκενedōken[Jesus] gaveG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Indicative Active3rd Person Singular
didōmi: to give The miracle ends not with the youth but with the mother. The phrase edōken auton tē mētri autou is the Septuagint wording of 1 Kings 17:23; the echo is widely recognized by modern interpreters, though none of the voices in this brief cites the LXX wording directly. Benson observes Jesus did not take the young man as a disciple or trophy but restored him to her.
αὐτὸνautonhim {back}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
τῇtētoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
αὐτοῦautouhisG846
√ 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
μητρὶmētrimotherG3384
√ μήτηρ — a "mother" (literally or figuratively, immediate or remote)NounDative Feminine Singular
mētēr: mother “His mother” closes the verse as it closed v. 12: the narrative is framed by her loss and her receiving.
16

A sense of awe swept over all of them, and they glorified God. “A great prophet has appeared among us!” they said. “God has visited His people!”

Berean Standard Bible · CC0

Greek — tap a word ↓

de phobos Elaben pantas kai edoxazon ton Theon megas Prophētēs ēgerthē en hēmin kai hoti legontes hoti ho Theos Epeskepsato autou ton laon

Word by word23 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
φόβοςphobosA sense of aweG5401
√ φόβος — alarm or frightNounNominative Masculine Singular
phobos: fear, alarm Luke's recurring response to divine action (Luke 1:65; 5:26; 8:37). Poole distinguishes “a stupid fear of astonishment” from “a fear of reverence,” and places this crowd in the second.
ἜλαβενElabenswept overG2983
√ λαμβάνω — while G138 (αἱρέομαι) is more violent, to seize or remove))VerbAorist Indicative Active3rd Person Singular
πάνταςpantasall [of them]G3956
√ πᾶς — all, any, every, the wholeAdjectiveAccusative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐδόξαζονedoxazonthey glorifiedG1392
√ δοξάζω — to render (or esteem) glorious (in a wide application)VerbImperfect Indicative Active3rd Person Plural
doxazō: to glorify Imperfect: they kept on glorifying God. The praise goes past the miracle-worker to God, which is Luke's usual close to a miracle (5:25 to 26; 13:13; 17:15; 18:43).
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ΘεὸνTheonGodG2316
√ θεός — figuratively, a magistrateNounAccusative Masculine Singular
μέγαςmegasA greatG3173
√ μέγας — big (literally or figuratively, in a very wide application)AdjectiveNominative Masculine Singular
ΠροφήτηςProphētēsprophetG4396
√ προφήτης — a foreteller ("prophet")NounNominative Masculine Singular
prophētēs: prophet “A great prophet,” not “the prophet.” The crowd's category is Elijah and Elisha (JFB, Ellicott); Gill identifies Him with the prophet of Deut 18:15, which is a true Christian confession but goes beyond what the crowd says. Pulpit marks the limit: they saw a prophet, not yet the Messiah.
ἠγέρθηēgerthēhas appearedG1453
√ ἐγείρω — to waken (transitively or intransitively), iVerbAorist Indicative Passive3rd Person Singular
egeirō: to raise The same verb as v. 14: the raising of the dead becomes the raising up of a prophet. Luke uses one word for both acts of God.
ἐνenamongG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ἡμῖνhēminusG1473
√ ἐγώ — I, mePersonal / Possessive PronounDative 1st Person Plural
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
λέγοντεςlegontesthey saidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Plural
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΘεὸςTheosGodG2316
√ θεός — figuratively, a magistrateNounNominative Masculine Singular
ἘπεσκέψατοEpeskepsatohas visitedG1980
√ ἐπισκέπτομαι — to inspect, iVerbAorist Indicative Middle3rd Person Singular
episkeptomai: to look upon, visit (with care) A rare NT verb (11 verses). In Luke it frames the Gospel: Zechariah sings that God “has visited and redeemed his people” (1:68) and of the dawn that “will visit us from on high” (1:78); Jesus laments that Jerusalem did not know “the time of your visitation” (19:44, the noun). The crowd at Nain unknowingly speaks the Benedictus. Gill: “a visitation for good.”
αὐτοῦautouHisG846
√ 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
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
λαὸνlaonpeopleG2992
√ λαός — a people (in generalNounAccusative Masculine Singular
laos: people Luke's term for Israel as God's covenant people; Gill reads “his people” against the Exodus, as God once “visited their fathers” and sent a redeemer from Egyptian bondage (compare Exod 4:31, where the same idea of the LORD visiting Israel appears).
17

And the news about Jesus spread throughout Judea and all the surrounding region.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai houtos ho logos peri autou exēlthen en holē tē Ioudaia kai pasē tē perichōrō

Word by word15 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
οὗτοςhoutos[the]G3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Masculine Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
λόγοςlogosnewsG3056
√ λόγος — something said (including the thought)NounNominative Masculine Singular
logos: word, report The report about Jesus is a logos; in Luke-Acts the word grows and travels as the gospel does.
περὶperiaboutG4012
√ περί — properly, through (all over), iPreposition
αὐτοῦautou[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
ἐξῆλθενexēlthenspreadG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
exerchomai: to go out Same idiom as Luke 4:14 (the Verifier links the two by perichōros and exerchomai).
ἐνenthroughoutG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ὅλῃholē. . .G3650
√ ὅλος — "whole" or "all", iAdjectiveDative Feminine Singular
τῇtēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
ἸουδαίᾳIoudaiaJudeaG2449
√ Ἰουδαία — the Judæan land (iNounDative Feminine Singular
Ioudaia: Judea Ellicott: Luke names Judea to show how far the fame spread. In the next scene (7:18) the report reaches John the Baptist in prison, setting up his question “Are you the one who is to come?”
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πάσῃpasēallG3956
√ πᾶς — all, any, every, the wholeAdjectiveDative Feminine Singular
τῇtētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
περιχώρῳperichōrōsurrounding regionG4066
√ περίχωρος — around the region, iAdjectiveDative Feminine Singular
perichōros: surrounding region Rare (9 verses); Luke uses it for the expanding reach of reports about Jesus (4:14, 37; 8:37).

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. Two processions at one gate — Luke 7:11 to 12

Luke stages a meeting: one company “journeying with” Jesus (συνεπορεύοντο) climbs toward Nain while another carries a corpse out through the gate. Ellicott and Pulpit both describe the steep ascent lined with sepulchral caves, and Barnes, quoting Thomson, notes that the village's only antiquities are tombs. The dead youth is μονογενὴς, an only son, and his mother is a χήρα, a widow; Ellicott says these two facts are stated to enhance the bitterness of the mother's sorrow, and Gill spells out that with husband and son gone she had no one to support her. Cambridge sends the reader to the prophets' language for mourning an only child (Jeremiah 6:26; Zechariah 12:10; Amos 8:10). The Geneva note sets the theme for the whole: “Christ openly affirms his power over death.”

ii. The Lord who is moved and speaks — Luke 7:13 to 14

For the first time in his narration Luke calls Jesus simply ὁ Κύριος, “the Lord” (Ellicott, Cambridge, Pulpit, and JFB citing Bengel all remark on it). He is “moved in the inward parts” (ἐσπλαγχνίσθη), and no one has asked Him: Poole, Benson and Gill stress the unsolicited mercy, and Poole notes that Matthew and Luke's sequence gives examples of healing by personal request, by others' request, and by none. Maclaren draws the conclusion that the miracle had no apologetic purpose: to comfort “one poor, sorrowful heart was reason enough.” Then the touch on the open bier (σοροῦ), which Ellicott says most rabbis would have avoided, and the bare command: “to you I say, be raised.” Cambridge sets it against the “passionate tentative struggles” of Elijah and Elisha; Poole notes He does not speak “in the name of God”; Gill concludes it is proof of “the true and proper deity of Christ.”

iii. Given to his mother — Luke 7:15

“The dead one sat up” (ἀνεκάθισεν, a verb Luke uses again only of Tabitha, Acts 9:40) and began to speak. The climax is not the youth's speech but the gift: ἔδωκεν αὐτὸν τῇ μητρὶ αὐτοῦ, “he gave him to his mother,” which matches word for word the Septuagint of Elijah's deed in 1 Kings 17:23. Ellicott hears the mother receiving him “God-given” a second time; Gill pictures Jesus leading him by the hand into her arms; JFB names the scene's double light: “Incarnate Compassion summoning its absolute power to dry a widow's tears!” Henry and Benson draw the spiritual application to new life that opens the lips in praise, which this tool marks as application, not Luke's stated meaning.

iv. “God has visited his people” — Luke 7:16 to 17

Fear (φόβος) seizes all, and the crowd gives two verdicts. “A great prophet has been raised” uses the same verb (ἠγέρθη) as the command to the youth, and JFB and Ellicott read it through Elijah and Elisha; Gill goes further to the prophet of Deuteronomy 18:15, while Pulpit marks the limit of their faith: a prophet after four silent centuries, not yet the Messiah. “God has visited (ἐπεσκέψατο) his people” repeats Zechariah's song (Luke 1:68, 78), as Ellicott, Barnes, Poole and Cambridge note. The λόγος goes out through Judea, and Cambridge corrects any idea that Luke misplaced Nain. Barnes sums up the evidential weight: “There was no doubt that he was dead.”

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

⚙ This is the tool's own fallible reading, offered to be tested against Scripture. Luke shows the Lord of Israel arriving at the gate where death has the last word and taking that word away. Three things in the text carry it. First, the mercy is wholly unasked: no faith is reported in the widow or the youth, so the act rests on the compassion of Jesus alone (ἐσπλαγχνίσθη). Second, the authority is His own: “to you I say,” with no prayer and no name invoked, where Elijah stretched himself three times and cried to the LORD (1 Kings 17:21). Third, the crowd's confession says more than it knows: “God has visited his people” is the Benedictus (Luke 1:68), and in the person of Jesus the visitation is literal. The reading this tool tests is that the scene is a sign, within Luke's narrative, that the God who defends the widow (Deut 10:18; Ps 68:5) has come in person, and that His raising of a widow's only son is a pledge of the resurrection He will accomplish in His own body (Luke 24:6). The application to spiritual new birth (Henry, Barnes, Augustine via Pulpit) is legitimate by analogy (Eph 2:1 to 5) but is not what Luke states the miracle means.

At the gate where death had the last word, the Lord spoke the next one.

⚙

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.

“Sat up”: from Nain to Joppa verbal / quotation: confirmed

The verb ἀνεκάθισεν (anakathizō, G339) occurs in the NT only at Luke 7:15 and Acts 9:40, where Tabitha “sat up” at Peter's word. Luke the author of both books appears to pattern the apostle's miracle on the Master's. The difference is instructive: Peter first sends everyone out, kneels and prays, then says “Tabitha, arise”; Jesus simply says “to you I say.” Cambridge lists Acts 9:40 among the parallels to the command “Arise.”

Acts 9:40

basis: Verifier: shared Greek lexeme G339 ἀνακαθίζω (in 2 vv), the rarest possible verbal link; same author (Luke-Acts); not a quotation but a deliberate verbal echo

“God has visited his people”: the Benedictus answered verbal / quotation: confirmed

The crowd's cry uses ἐπεσκέψατο (episkeptomai, G1980) with laos (his people), exactly Zechariah's words in Luke 1:68: “Blessed be the Lord God of Israel, for he has visited and redeemed his people.” Ellicott, Barnes, Poole and Cambridge all point back to it. Luke completes the arc at 19:44 with the noun episkopē: Jerusalem “did not know the time of your visitation.” The visitation sung at the beginning of the Gospel is acknowledged at Nain and refused at Jerusalem.

Luke 1:68 · Luke 1:78 · Luke 19:44

basis: Verifier pair Luke 7:16 / Luke 1:68: shared lexemes G1980 ἐπισκέπτομαι (in 11 vv), G2992 λαός (in 138 vv); the rare verb plus the same object makes a real verbal link within Luke. Luke 19:44 uses the cognate noun, not the same Strong's number, and is added by the tool on thematic grounds

Luke's three only children verbal / quotation: confirmed

Luke alone calls three afflicted children μονογενής (G3439): the widow's only son here (7:12), Jairus's only daughter (8:42), and the demon-tormented only son at the foot of the mount of transfiguration (9:38). Cambridge cross-references all three. In each case a parent's single hope is given back by Jesus. The same adjective names the Father's unique Son in John 1:14, 18 and 3:16; that wider canonical resonance is noted by this tool, not by Luke.

Luke 8:42 · Luke 9:38 · John 3:16

basis: Verifier pairs Luke 7:12 / Luke 8:42 and Luke 7:12 / Luke 9:38: shared G3439 μονογενής (in 9 vv), with ὄχλος (in 170 vv); a rare lexeme in the same author. The John 3:16 extension is a canonical resonance only, not a Lukan intention

Elijah at Zarephath, Elisha at Shunem structural / thematic: confirmed

Both prophets raised the only son of a woman (1 Kings 17:17 to 24; 2 Kings 4:32 to 37), and JFB, Ellicott, Cambridge and Pulpit all read Nain against them. Luke has already set Jesus beside Elijah's widow of Zarephath (Luke 4:25 to 26). The clause “he gave him to his mother” (v. 15) matches the Septuagint of 1 Kings 17:23, and the crowd's “a great prophet” shows they heard the echo. Shunem is generally located on the same hill as Nain (Little Hermon), a geographical note supplied by this tool, not by the brief's voices. The contrast is the point: the prophets prayed and struggled; Jesus spoke.

1 Kings 17:17-24 · 2 Kings 4:32-37 · Luke 4:25-26

basis: Cross-Testament (Greek NT / Hebrew OT): shared Strong's numbers cannot apply, so no verbal tier. Basis is the shared narrative pattern (prophet, widow or mother, only son, restored to the mother) named by JFB, Ellicott, Cambridge and Pulpit; the LXX wording match at 1 Kings 17:23 is widely noted but not computed by the Verifier

Visiting the widow: the visit God made and the visit He requires structural / thematic: confirmed

James 1:27 joins the same two words as this scene: ἐπισκέπτεσθαι (to visit) and χήρας (widows): pure religion is “to visit orphans and widows in their affliction.” At Nain God “visited his people” by meeting a widow in her affliction. The tool reads James's command as the shape of the gospel turned into practice; the link is shared vocabulary within a shared motif, not a citation.

James 1:27

basis: Verifier candidate: shared Greek lexemes G5503 χήρα (in 24 vv) and G1980 ἐπισκέπτομαι (in 11 vv); real shared vocabulary but different authors and no quotation, so tiered thematic

Fellow travellers on two roads flagged: verify source

συμπορεύομαι (G4848) appears in Luke at 7:11, 14:25 and 24:15. Its last use is the risen Jesus “drawing near and going with” the two on the Emmaus road; at Nain the crowd goes with Him toward a funeral. This tool notes the bracket as suggestive; it is a literary observation, not a claim the voices make.

Luke 24:15

basis: Verifier: shared G4848 συμπορεύομαι (in 4 vv) and G1448 ἐγγίζω (in 41 vv); the lexemes are real but the theological bracket is the tool's own and is not attested by the commentators in the brief

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Resurrection and the Life speaks in His own name ancient/widely-held

⚙ Where Elijah and Elisha cried to the LORD and stretched themselves on the dead, Jesus says, “to you I say, be raised.” Poole notes He did not say “in the name of God,” “thereby declaring to them (would they have understood it) that he was the Son of God”; Gill calls it “full proof this is of the true and proper deity of Christ”; JFB names Him “The Resurrection and the Life in human flesh,” and Poole calls this miracle “firstfruits of the more general resurrection.” The voice that raised the young man is the voice of John 5:25, 28: “the dead will hear the voice of the Son of God.” The command egerthēti anticipates the verb of His own rising (ēgerthē, Luke 24:6). This is the widely held reading of the church's commentators.

John 11:25 · John 5:25-29 · Luke 24:6 · 1 Corinthians 15:20

God visiting His people in person ancient/widely-held

⚙ The crowd says more than it knows. “A great prophet” is their category; “God has visited his people” is Zechariah's prophecy of the Messiah (Luke 1:68, 78). Gill reads the prophet as the one Moses promised (Deut 18:15), as Peter later does (Acts 3:22). The compassion Luke records (splanchnizomai) is the mercy Zechariah sang of, “the tender mercy of our God” (Luke 1:78, splanchna eleous), now walking up to a bier. The reading that in Jesus the LORD Himself visits is the apostolic reading recorded across Ellicott, Barnes, Poole and Gill.

Luke 1:68 · Luke 1:78 · Deuteronomy 18:15 · Acts 3:22

The only son given back, and the only Son not spared novel

⚙ A widow follows her only son (monogenēs) to burial outside the gate, and Jesus gives him back to her. The canon later shows another mother standing near her only Son as He dies outside the gate (John 19:25 to 27; Hebrews 13:12), whom the Father “did not spare” (Romans 8:32), so that He might be raised and give life. This tool offers the contrast as a figural reading built on shared vocabulary (monogenēs, John 3:16) and setting; it is not stated by Luke or by the commentators in this brief, and should be weighed accordingly.

John 3:16 · John 19:25-27 · Hebrews 13:12 · Romans 8:32

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)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • 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. 11 the manuscripts divide between en tē hexēs (supply “day”: “the day after,” KJV, Gill, Geneva) and en tō hexēs (“soon afterward,” the reading in this interlinear and in the RV and BSB). Cambridge and Pulpit discuss the variant; the narrative is unaffected. Sources. The Henry entry and the Barnes entries are repeated across several verses in the brief (Barnes's v. 14 and v. 15 entries repeat his note on v. 12); each is quoted once at the verse it best fits. Poole's single note covers vv. 11 to 15 and is drawn on in the commentary rather than quoted per verse. Benson's v. 13 to 15 note is capped in the brief. Pulpit's v. 14 quotation of Augustine is second-hand (via Bishop Wordsworth). Uncertain. The LXX echo of 1 Kings 17:23 in v. 15 is a widely noted observation that the Verifier cannot compute across languages, and none of the brief's voices states it, so it is presented as the tool's claim. Cambridge's suggestion that Jesus said Aramaic qum is conjecture. The location of Shunem near Nain is general geography supplied by the tool. Whether “Judea” in v. 17 means the southern province or the whole Jewish land is unresolved; Ellicott and Cambridge take the former.

✦ = 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)