The Fallible Study Bible

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Luke7:24–35

Jesus Testifies about John

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Luke 7:24–35 — Jesus Testifies about John. 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

After John’s messengers had left, Jesus began to speak to the crowds about John: “What did you go out into the wilderness to see? A reed swaying in the wind?

Berean Standard Bible · CC0

Greek — tap a word ↓

de tōn Iōannou angelōn Apelthontōn ērxato legein pros tous ochlous peri Iōannou Ti exēlthate eis tēn erēmon theasasthai kalamon saleuomenon hypo anemou

Word by word22 · parsed
δὲdeAfterG1161
√ δέ — but, and, etcConjunction
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ἸωάννουIōannouJohn’sG2491
√ Ἰωάννης — Joannes (iNounGenitive Masculine Singular
ἀγγέλωνangelōnmessengersG32
√ ἄγγελος — compare G34 (ἀγέλη)) (to bring tidings)NounGenitive Masculine Plural
angelos: messenger, one who brings tidings Used here of John's two envoys and in v. 27 of John himself from Malachi 3:1. Luke lets the word work on two levels in four verses: John's men carry a question, John is God's answer.
ἈπελθόντωνApelthontōnhad leftG565
√ ἀπέρχομαι — to go off (iVerbAorist Participle ActiveGenitive Masculine Plural
Genitive absolute: the speech is deliberately placed after the envoys leave.
ἤρξατοērxato[Jesus] beganG756
√ ἄρχομαι — to commence (in order of time)VerbAorist Indicative Middle3rd Person Singular
Aorist middle of archomai: the opening of a sustained address.
λέγεινlegeinto speakG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Infinitive Active
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ὄχλουςochlouscrowdsG3793
√ ὄχλος — a throng (as borne along)NounAccusative Masculine Plural
περὶperiaboutG4012
√ περί — properly, through (all over), iPreposition
ἸωάννουIōannouJohnG2491
√ Ἰωάννης — Joannes (iNounGenitive Masculine Singular
ΤίTiWhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
ἐξήλθατεexēlthatedid you go outG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Indicative Active2nd Person Plural
exerchomai: to go out Aorist, pointing to a definite past event: the great outflow of crowds to the Jordan (Luke 3:7). Repeated three times (vv. 24, 25, 26), it becomes a refrain that forces the hearers to remember what they themselves did.
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ἔρημονerēmonwildernessG2048
√ ἔρημος — desert, desolate, solitary, wildernessAdjectiveAccusative Feminine Singular
erēmos: desert, solitary place The setting of John's call (Luke 3:2) and of Isaiah 40:3's voice crying. The wilderness is where Israel was formed and where the new way is prepared.
θεάσασθαιtheasasthaito seeG2300
√ θεάομαι — to look closely at, iVerbAorist Infinitive Middle
theaomai: to look closely at, view as a spectacle The verb of the spectator. Jesus begins with the crowd's own curiosity and then turns it into an examination of what they actually found.
κάλαμονkalamonA reedG2563
√ κάλαμος — a reed (the plant or its stem, or that of a similar plant)NounAccusative Masculine Singular
kalamos: reed The reed beds of the Jordan were the backdrop of John's ministry (Pulpit). Elsewhere a bruised reed is the image of frailty (Isaiah 42:3, Matthew 12:20); Jesus denies that John was frail in that sense, even in the hour of his question.
σαλευόμενονsaleuomenonswayingG4531
√ σαλεύω — to waver, iVerbPresent Participle Middle or PassiveAccusative Masculine Singular
saleuō: to shake, waver Present passive: continually tossed. The same verb names what cannot happen to the righteous whom God upholds (Psalm 16:8 LXX, quoted Acts 2:25).
ὑπὸhypoinG5259
√ ὑπό — under, iPreposition
ἀνέμουanemou[the] windG417
√ ἄνεμος — windNounGenitive Masculine Singular
25

Otherwise, what did you go out to see? A man dressed in fine clothes? Look, those who wear elegant clothing and live in luxury are found in palaces.

Berean Standard Bible · CC0

Greek — tap a word ↓

alla ti exēlthate idein anthrōpon ēmphiesmenon en malakois himatiois idou hoi en endoxō himatismō kai hyparchontes tryphē eisin en tois basileiois

Word by word21 · parsed
ἀλλὰallaOtherwiseG235
√ ἀλλά — properly, other things, iConjunction
τίtiwhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
ἐξήλθατεexēlthatedid you go outG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Indicative Active2nd Person Plural
ἰδεῖνideinto seeG3708
√ ὁράω — by extension, to attend toVerbAorist Infinitive Active
ἄνθρωπονanthrōponA manG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounAccusative Masculine Singular
ἠμφιεσμένονēmphiesmenondressedG294
√ ἀμφιέννυμι — to enrobeVerbPerfect Participle Middle or PassiveAccusative Masculine Singular
amphiennymi: to enrobe Perfect passive participle: a settled state of being dressed. The same verb is used of God clothing the grass of the field (Luke 12:28, Matthew 6:30): there God does the enrobing, here men enrobe themselves.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
μαλακοῖςmalakoisfineG3120
√ μαλακός — soft, iAdjectiveDative Neuter Plural
malakos: soft A rare word (3 NT verses). Matthew 11:8 has the same contrast; 1 Corinthians 6:9 uses the word in a moral sense. Here it is first a fact about fabric and then a judgment about a way of life.
ἱματίοιςhimatioisclothesG2440
√ ἱμάτιον — a dress (inner or outer)NounDative Neuter Plural
ἰδοὺidouLookG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
Idou, “behold”: Jesus points, as if the palaces were in view.
οἱhoithose whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἐνen[wear]G1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ἐνδόξῳendoxōelegantG1741
√ ἔνδοξος — in glory, iAdjectiveDative Masculine Singular
endoxos: glorious, in honor Only 4 NT verses (Verifier). The word for court splendor here is the word for the Church's final glory in Ephesians 5:27: Luke's John refuses one glory and points to another.
ἱματισμῷhimatismōclothingG2441
√ ἱματισμός — clothingNounDative Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ὑπάρχοντεςhyparchontesliveG5225
√ ὑπάρχω — to begin under (quietly), iVerbPresent Participle ActiveNominative Masculine Plural
τρυφῇtryphēin luxuryG5172
√ τρυφή — effeminacy, iNounDative Feminine Singular
tryphē: luxury, delicacy Elsewhere only 2 Peter 2:13. Cambridge and Ellicott tie it to the Herodian court, whose excess John had confronted (Luke 3:19 to 20).
εἰσίνeisinare foundG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Plural
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
βασιλείοιςbasileioispalacesG934
√ βασίλειος — kingly (in nature)AdjectiveDative Neuter Plural
basileios: kingly A rare adjective (2 NT verses); the other is 1 Peter 2:9, “a royal priesthood.” Herod's royal houses and the royal people of God are the two poles of the same word.
26

What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet.

Berean Standard Bible · CC0

Greek — tap a word ↓

ti Alla exēlthate idein prophētēn nai legō hymin kai perissoteron prophētou

Word by word11 · parsed
τίtiWhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
ἈλλὰAllathenG235
√ ἀλλά — properly, other things, iConjunction
ἐξήλθατεexēlthatedid you go outG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Indicative Active2nd Person Plural
ἰδεῖνideinto seeG3708
√ ὁράω — by extension, to attend toVerbAorist Infinitive Active
προφήτηνprophētēnA prophetG4396
√ προφήτης — a foreteller ("prophet")NounAccusative Masculine Singular
prophētēs: one who speaks forth for God After centuries without a recognized prophet (Gill), John's appearance was the reopening of the prophetic voice. Luke has already called him “prophet of the Most High” (Luke 1:76).
ναίnaiYesG3483
√ ναί — yesParticle
Emphatic yes.
λέγωlegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
περισσότερονperissoteronmoreG4053
√ περισσός — superabundant (in quantity) or superior (in quality)AdjectiveAccusative Masculine SingularComparative
perissos: superabundant, exceeding Neuter comparative used as a predicate (“something more”). Cambridge explains the excess: John alone among prophets was himself foretold by prophecy (v. 27). He is the prophet who is also the subject of prophecy.
προφήτουprophētouthan a prophetG4396
√ προφήτης — a foreteller ("prophet")NounGenitive Masculine Singular
27

This is the one about whom it is written: ‘Behold, I will send My messenger ahead of You, who will prepare Your way before You.’

Berean Standard Bible · CC0

Greek — tap a word ↓

houtos estin peri hou gegraptai Idou apostellō mou ton angelon pro sou prosōpou Hos kataskeuasei sou tēn hodon emprosthen sou

Word by word20 · parsed
οὗτόςhoutosThisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Masculine Singular
ἐστινestinis the oneG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
περὶperiaboutG4012
√ περί — properly, through (all over), iPreposition
οὗhouwhomG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounGenitive Masculine Singular
γέγραπταιgegraptaiit is writtenG1125
√ γράφω — to "grave", especially to writeVerbPerfect Indicative Middle or Passive3rd Person Singular
graphō: to write Perfect passive: the classic citation formula. What was written in Malachi has been standing, unexhausted, until John.
ἸδοὺIdouBeholdG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
ἀποστέλλωapostellōI will sendG649
√ ἀποστέλλω — set apart, iVerbPresent Indicative Active1st Person Singular
apostellō: to send off on a commission The verb behind “apostle.” God is the sender; John's authority is entirely derived.
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἄγγελόνangelonmessengerG32
√ ἄγγελος — compare G34 (ἀγέλη)) (to bring tidings)NounAccusative Masculine Singular
angelos: messenger Malachi's mal'akhi (“my messenger”) is also the prophet's own name. The messenger of Malachi 3:1 is followed in the same verse by “the messenger of the covenant,” whom Pulpit (after Stier) identifies with the Lord himself.
πρὸproahead of YouG4253
√ πρό — "fore", iPreposition
σουsou. . .G4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
προσώπουprosōpou. . .G4383
√ πρόσωπον — the front (as being towards view), iNounGenitive Neuter Singular
prosōpon: face, presence “Before thy face” is the language of an outrider preceding a king. The second-person sou, three times in this verse, is the pivot of the Christological reading recorded by Pulpit and Cambridge.
ὋςHoswhoG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounNominative Masculine Singular
κατασκευάσειkataskeuaseiwill prepareG2680
√ κατασκευάζω — to prepare thoroughly (properly, by external equipmentVerbFuture Indicative Active3rd Person Singular
kataskeuazō: to prepare thoroughly, equip Future active. Rare (10 NT verses). In Luke 1:17 the same verb describes John's work on a people; here on a way. The road and the people are one preparation (vv. 29 to 30 show who was prepared).
σουsouYourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ὁδόνhodonwayG3598
√ ὁδός — a roadNounAccusative Feminine Singular
hodos: road, way The “way” of Isaiah 40:3, already applied to John in Luke 3:4. Luke's later name for the Christian movement is “the Way” (Acts 9:2).
ἔμπροσθένemprosthenbeforeG1715
√ ἔμπροσθεν — in front of (in place (literally or figuratively) or time)Preposition
σουsouYouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
28

I tell you, among those born of women there is no one greater than John, yet even the least in the kingdom of God is greater than he.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Legō hymin en gennētois gynaikōn estin oudeis meizōn Iōannou de ho mikroteros en tē basileia tou Theou estin meizōn autou

Word by word20 · parsed
ΛέγωLegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
ἐνenamongG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
γεννητοῖςgennētois[those] bornG1084
√ γεννητός — bornAdjectiveDative Masculine Plural
gennētos: born The idiom marks the whole human order under the old creation. John is its summit; the comparison that follows moves to a different order altogether.
γυναικῶνgynaikōnof womenG1135
√ γυνή — a womanNounGenitive Feminine Plural
ἐστινestinthere isG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
οὐδείςoudeisno oneG3762
√ οὐδείς — not even one (man, woman or thing), iAdjectiveNominative Masculine Singular
μείζωνmeizōngreaterG3173
√ μέγας — big (literally or figuratively, in a very wide application)AdjectiveNominative Masculine SingularComparative
megas: great Comparative. Gabriel had said John “will be great (megas) in the sight of the Lord” (Luke 1:15). Jesus confirms the angel's word and then relativizes it.
ἸωάννουIōannouthan JohnG2491
√ Ἰωάννης — Joannes (iNounGenitive Masculine Singular
δὲdeyet evenG1161
√ δέ — but, and, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
μικρότεροςmikroterosleastG3398
√ μικρός — small (in size, quantity, number or (figuratively) dignity)AdjectiveNominative Masculine SingularComparative
mikros: small Comparative used for superlative (majority reading: the humblest disciple) or a true comparative (Chrysostom's reading: Christ, “the lesser” in age and esteem, as Pulpit records). Maclaren's reading follows the majority: the issue is position, inside or outside the kingdom, not character.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
βασιλείᾳbasileiakingdomG932
√ βασιλεία — properly, royalty, iNounDative Feminine Singular
basileia: royalty, reign Not a territory but the reign of God now breaking in with Jesus. Placed against the basileia-houses of v. 25, the word answers which kingdom John served.
τοῦtouofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΘεοῦTheouGodG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
God (genitive): the kingdom belongs to God, not to Herod.
ἐστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
μείζωνmeizōngreaterG3173
√ μέγας — big (literally or figuratively, in a very wide application)AdjectiveNominative Masculine SingularComparative
αὐτοῦautouthan heG846
√ 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
29

All the people who heard this, even the tax collectors, acknowledged God’s justice. For they had received the baptism of John.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai pas ho laos akousas kai hoi telōnai edikaiōsan ton Theon baptisthentes to baptisma Iōannou

Word by word15 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
πᾶςpasAllG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Singular
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
λαὸςlaospeopleG2992
√ λαός — a people (in generalNounNominative Masculine Singular
laos: people Luke's term for Israel as God's people (Luke 1:17, 1:68, 2:32). The “people” respond; their leaders (v. 30) do not.
ἀκούσαςakousas[who] heard [this]G191
√ ἀκούω — to hear (in various senses)VerbAorist Participle ActiveNominative Masculine Singular
Aorist participle: the hearing that led to their response, whether of Jesus' words (Pulpit) or of John's preaching (Barnes, Gill). Commentators divide over whether vv. 29 to 30 are Jesus' words or Luke's comment.
καὶkaievenG2532
√ καί — and, also, even, so then, too, etcConjunction
οἱhoitheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
τελῶναιtelōnaitax collectorsG5057
√ τελώνης — a tax-farmer, iNounNominative Masculine Plural
telōnēs: tax-farmer Collaborators with Rome, socially and religiously outcast. Luke names them at John's baptism (Luke 3:12) and again at v. 34 in the slur “friend of tax collectors.”
ἐδικαίωσανedikaiōsanacknowledged God’s justiceG1344
√ δικαιόω — to render (iVerbAorist Indicative Active3rd Person Plural
dikaioō: to declare righteous, vindicate Aorist active with God as object. In Psalm 51:4 the penitent confesses so that God may be “justified” in judging; Paul cites the LXX of that line in Romans 3:4. Here repentance is the act by which sinners agree with God's verdict on them. The same verb returns passively in v. 35 (Verifier: Luke 7:35 and Romans 3:4 share G1344, 35 verses).
τὸνton. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ΘεόνTheon. . .G2316
√ θεός — figuratively, a magistrateNounAccusative Masculine Singular
βαπτισθέντεςbaptisthentes[For] they had received the baptismG907
√ βαπτίζω — to immerse, submergeVerbAorist Participle PassiveNominative Masculine Plural
baptizō: to immerse Aorist passive participle, causal: they justified God by having submitted to John's baptism of repentance (Luke 3:3).
τὸto. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
βάπτισμαbaptisma. . .G908
√ βάπτισμα — baptism (technically or figuratively)NounAccusative Neuter Singular
baptisma: baptism Cognate with the participle: “baptized the baptism of John,” the rite defined by its giver.
ἸωάννουIōannouof JohnG2491
√ Ἰωάννης — Joannes (iNounGenitive Masculine Singular
30

But the Pharisees and experts in the law rejected God’s purpose for themselves, because they had not been baptized by John.

Berean Standard Bible · CC0

Greek — tap a word ↓

de hoi Pharisaioi kai hoi nomikoi ēthetēsan tēn tou Theou boulēn eis heautous mē baptisthentes hyp’ autou

Word by word17 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
οἱhoitheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ΦαρισαῖοιPharisaioiPhariseesG5330
√ Φαρισαῖος — a separatist, iNounNominative Masculine Plural
Pharisaios: separatist The party of strict observance. Matthew 3:7 shows some came to John but, as Ellicott and Cambridge note, as critics rather than penitents.
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
νομικοὶnomikoiexperts in the lawG3544
√ νομικός — according (or pertaining) to law, iAdjectiveNominative Masculine Plural
nomikos: one versed in the law A Lukan term for the scribes as legal experts (Gill: the same as the scribes). Those whose profession was the Law refused the messenger the Law and Prophets announced.
ἠθέτησανēthetēsanrejectedG114
√ ἀθετέω — to set aside, iVerbAorist Indicative Active3rd Person Plural
atheteō: to set aside, nullify Aorist active. Used of annulling a covenant (Galatians 3:15) and of rejecting God's messengers (Luke 10:16: “whoever rejects you rejects me”). To refuse John's baptism was to cancel, for oneself, God's provision.
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΘεοῦTheouGod’sG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
βουλὴνboulēnpurposeG1012
√ βουλή — volition, iNounAccusative Feminine Singular
boulē: counsel, purpose Luke's word for God's saving plan (Acts 2:23, 20:27; Cambridge cites the latter). The sourced commentators split between saving intention (Maclaren) and revealed precept (Barnes, Gill); both agree God's sovereign decree is not defeated.
εἰςeisforG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ἑαυτούςheautousthemselvesG1438
√ ἑαυτοῦ — him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etcReflexive PronounAccusative Masculine 3rd Person Plural
Reflexive: the loss is theirs.
μὴmē[because] {they had} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
βαπτισθέντεςbaptisthentesbeen baptizedG907
√ βαπτίζω — to immerse, submergeVerbAorist Participle PassiveNominative Masculine Plural
Aorist passive participle, causal: the refusal of baptism is the evidence of the refusal of counsel.
ὑπ’hyp’byG5259
√ ὑπό — under, iPreposition
αὐτοῦautou[John]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
31

“To what, then, can I compare the men of this generation? What are they like?

Berean Standard Bible · CC0

Greek — tap a word ↓

Tini oun homoiōsō tous anthrōpous tautēs tēs geneas kai tini eisin homoioi

Word by word12 · parsed
ΤίνιTiniTo whatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounDative Neuter Singular
οὖνounthenG3767
√ οὖν — (adverbially) certainly, or (conjunctionally) accordinglyConjunction
ὁμοιώσωhomoiōsōcan I compareG3666
√ ὁμοιόω — to assimilate, iVerbFuture Indicative Active1st Person Singular
homoioō: to liken Future active. The verb that introduces parables of the kingdom (Luke 13:18, 20). Here it introduces a parable of refusal.
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἀνθρώπουςanthrōpousmenG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounAccusative Masculine Plural
ταύτηςtautēsof thisG3778
√ 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: generation “This generation” in Jesus' mouth often echoes the wilderness generation that tested God (Deuteronomy 32:5, 20; Psalm 95:10). Ellicott and Barnes note that “And the Lord said” before this verse is absent from the better manuscripts.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
τίνιtiniWhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounDative Neuter Singular
εἰσὶνeisinare theyG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Plural
ὅμοιοιhomoioilikeG3664
√ ὅμοιος — similar (in appearance or character)AdjectiveNominative Masculine Plural
homoios: similar The answer the next verse supplies: children in a marketplace.
32

They are like children sitting in the marketplace and calling out to one another: ‘We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.’

Berean Standard Bible · CC0

Greek — tap a word ↓

eisin homoioi paidiois tois kathēmenois en agora kai prosphōnousin allēlois ha legei Ēulēsamen hymin kai ouk ōrchēsasthe Ethrēnēsamen kai ouk eklausate

Word by word21 · parsed
εἰσινeisinThey areG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Plural
ὅμοιοίhomoioilikeG3664
√ ὅμοιος — similar (in appearance or character)AdjectiveNominative Masculine Plural
παιδίοιςpaidioischildrenG3813
√ παιδίον — a childling (of either sex), iNounDative Neuter Plural
paidion: little child Diminutive. Gill: compared to children not for innocence but for “ignorance, and want of understanding.” Contrast Luke 18:17, where receiving the kingdom as a paidion is the condition of entry.
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
καθημένοιςkathēmenoissittingG2521
√ κάθημαι — and (to sitVerbPresent Participle Middle or PassiveDative Neuter Plural
Present participle: sitting, idle, passing judgment on others' games.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ἀγορᾷagora[the] marketplaceG58
√ ἀγορά — probably akin to G1453 (ἐγείρω))NounDative Feminine Singular
agora: marketplace Public, open space. Gill suggests it may stand for any place of concourse where the Pharisees met John and Jesus.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
προσφωνοῦσινprosphōnousincalling outG4377
√ προσφωνέω — to sound towards, iVerbPresent Participle ActiveDative Neuter Plural
prosphōneō: to call out to, address Present participle: a running exchange of complaints.
ἀλλήλοιςallēloisto one anotherG240
√ ἀλλήλων — one anotherPersonal / Reciprocal PronounDative Masculine Plural
ἃha. . .G3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounNominative Neuter Plural
λέγειlegei. . .G3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
ΗὐλήσαμενĒulēsamenWe played the fluteG832
√ αὐλέω — to play the fluteVerbAorist Indicative Active1st Person Plural
auleō: to play the pipe Rare (3 NT verses). Pipes accompanied weddings and also funerals (Matthew 9:23 has flute-players at a death); here the dance marks the wedding.
ὑμῖνhyminfor youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ὠρχήσασθεōrchēsastheyou did not danceG3738
√ ὀρχέομαι — to dance (from the ranklike or regular motion)VerbAorist Indicative Middle2nd Person Plural
orcheomai: to dance Rare (4 NT verses). Elsewhere it names Herodias' daughter dancing before Herod (Matthew 14:6), the dance that cost John his life.
ἘθρηνήσαμενEthrēnēsamenwe sang a dirgeG2354
√ θρηνέω — to bewailVerbAorist Indicative Active1st Person Plural
thrēneō: to wail, lament Rare (4 NT verses). Jesus uses it of the disciples' grief at his death (John 16:20), and Luke of the women on the way to the cross (Luke 23:27). The dirge refused here is answered at Calvary.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἐκλαύσατεeklausateyou did not weepG2799
√ κλαίω — to sob, iVerbAorist Indicative Active2nd Person Plural
klaiō: to weep aloud Aorist. Where Matthew 11:17 has ekopsasthe (beat the breast), Luke has the more general “weep.”
33

For John the Baptist came neither eating bread nor drinking wine, and you say, ‘He has a demon!’

Berean Standard Bible · CC0

Greek — tap a word ↓

gar Iōannēs ho Baptistēs Elēlythen mē esthiōn arton mēte pinōn oinon kai legete echei Daimonion

Word by word15 · parsed
γὰρgarForG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
ἸωάννηςIōannēsJohnG2491
√ Ἰωάννης — Joannes (iNounNominative Masculine Singular
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΒαπτιστὴςBaptistēsBaptistG910
√ Βαπτιστής — a baptizer, as an epithet of Christ's forerunnerNounNominative Masculine Singular
Baptistēs: baptizer Gill: Luke adds the title here, perhaps because he has just spoken of John's baptism in vv. 29 to 30.
ἘλήλυθενElēlythencameG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPerfect Indicative Active3rd Person Singular
erchomai: to come Perfect active. The verb of the expected “Coming One” (Luke 7:19 to 20); John has come, and so has the Son of Man (v. 34).
μὴmēneitherG3361
√ μή — (adverb) not, (conjunction) lestAdverb
ἐσθίωνesthiōneatingG2068
√ ἐσθίω — used only in certain tenses, the rest being supplied by G5315 (φάγω)VerbPresent Participle ActiveNominative Masculine Singular
Present participle: a habitual way of life, not a single fast.
ἄρτονartonbreadG740
√ ἄρτος — bread (as raised) or a loafNounAccusative Masculine Singular
artos: bread John's diet was “locusts and wild honey” (Matthew 3:4, Cambridge).
μήτεmētenorG3383
√ μήτε — not too, iConjunction
πίνωνpinōndrinkingG4095
√ πίνω — to imbibe (literally or figuratively)VerbPresent Participle ActiveNominative Masculine Singular
οἶνονoinonwineG3631
√ οἶνος — "wine" (literally or figuratively)NounAccusative Masculine Singular
oinos: wine Gabriel had said John “shall drink neither wine nor strong drink” (Luke 1:15): Cambridge and Pulpit call him a Nazirite.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
λέγετεlegeteyou sayG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active2nd Person Plural
ἔχειecheiHe hasG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Indicative Active3rd Person Singular
ΔαιμόνιονDaimoniona demonG1140
√ δαιμόνιον — a dæmonic beingNounAccusative Neuter Singular
daimonion: demon The charge that he is possessed, that is, deranged. To call God's messenger demonized is the same move later made against Jesus (Luke 11:15).
34

The Son of Man came eating and drinking, and you say, ‘Look at this glutton and drunkard, a friend of tax collectors and sinners!’

Berean Standard Bible · CC0

Greek — tap a word ↓

ho Huios tou anthrōpou elēlythen esthiōn kai pinōn kai legete Idou anthrōpos phagos kai oinopotēs philos telōnōn kai hamartōlōn

Word by word19 · parsed
ὁhoTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΥἱὸςHuiosSonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
huios tou anthrōpou: Son of Man Jesus' preferred self-designation, drawn from Daniel 7:13. Cambridge: “He came as the Son of man,” to show that common human life could be lived in perfect holiness. The heavenly figure of Daniel arrives at table.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἀνθρώπουanthrōpouof ManG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Singular
ἐλήλυθενelēlythencameG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPerfect Indicative Active3rd Person Singular
Perfect active, matching v. 33: two missions, two receptions, one refusal.
ἐσθίωνesthiōneatingG2068
√ ἐσθίω — used only in certain tenses, the rest being supplied by G5315 (φάγω)VerbPresent Participle ActiveNominative Masculine Singular
Present participle: a habitual manner of life, sharing meals.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πίνωνpinōndrinkingG4095
√ πίνω — to imbibe (literally or figuratively)VerbPresent Participle ActiveNominative Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
λέγετεlegeteyou sayG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active2nd Person Plural
ἸδοὺIdouLookG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
ἄνθρωποςanthrōpos[at this]G444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounNominative Masculine Singular
φάγοςphagosgluttonG5314
√ φάγος — a gluttonNounNominative Masculine Singular
phagos: eater, glutton A coarse word, attested nowhere else in the LXX or NT (Cambridge). The slur may echo Deuteronomy 21:20 (“glutton and drunkard,” the rebellious son), but the Greek words differ from the LXX there and no sourced voice makes the link.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
οἰνοπότηςoinopotēsdrunkardG3630
√ οἰνοπότης — a tipplerNounNominative Masculine Singular
oinopotēs: wine-drinker Cambridge: in the LXX only Proverbs 23:20, “be not among winebibbers.” The critics classify Jesus under a proverb's warning.
φίλοςphilosa friendG5384
√ φίλος — actively, fond, iAdjectiveNominative Masculine Singular
philos: friend, one who loves The slur becomes the confession. Jesus calls his disciples philoi (Luke 12:4; John 15:15).
τελωνῶνtelōnōnof tax collectorsG5057
√ τελώνης — a tax-farmer, iNounGenitive Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἁμαρτωλῶνhamartōlōnsinnersG268
√ ἁμαρτωλός — sinful, iAdjectiveGenitive Masculine Plural
hamartōlos: sinner The class Luke shows Jesus receiving (Luke 5:30, 15:2); the next scene (Luke 7:37) brings in “a woman who was a sinner.”
35

But wisdom is vindicated by all her children.”

Berean Standard Bible · CC0

Greek — tap a word ↓

kai hē sophia edikaiōthē apo pantōn autēs tōn teknōn

Word by word9 · parsed
καὶkaiButG2532
√ καί — and, also, even, so then, too, etcConjunction
ἡhēG3588
√ 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 Personified Wisdom of Proverbs 1:20 and 8 (Cambridge) who calls her children (Proverbs 8:32). Here she stands for God's purpose (boulē, v. 30) as worked out in both John and Jesus. Gill identifies her with Christ (1 Corinthians 1:24).
ἐδικαιώθηedikaiōthēis vindicatedG1344
√ δικαιόω — to render (iVerbAorist Indicative Passive3rd Person Singular
dikaioō: to declare righteous, vindicate Aorist passive. The same verb as v. 29: those who justified God are the ones by whom Wisdom is justified. The aorist may be gnomic (a timeless truth) or look back on the response to John (Cambridge: “has from the first been acquitted”).
ἀπὸapobyG575
√ ἀπό — "off," iPreposition
apo here marks the agents of vindication: “by.”
πάντωνpantōnallG3956
√ πᾶς — all, any, every, the wholeAdjectiveGenitive Neuter Plural
pas: all Luke's addition. Every true child, publican or Pharisee, rich or poor, recognizes Wisdom in both her austere and her festive messengers (JFB).
αὐτῆςautēsherG846
√ 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 Feminine 3rd Person Singular
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Plural
τέκνωνteknōnchildrenG5043
√ τέκνον — a child (as produced)NounGenitive Neuter Plural
teknon: child Contrast the paidia of v. 32: sullen children in the square versus Wisdom's true children. Cambridge notes the Sinaiticus reading ergōn (works), probably from Matthew 11:19.

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. What did you go out to see? — 24 to 26

Jesus speaks of John only after John's envoys (ἀγγέλων) have gone; Cambridge sees here “the exquisite tenderness of our Lord,” guarding John's reputation before the crowd that had just heard his doubting question. Three times he asks what they went out (ἐξήλθατε) into the wilderness to see, and twice he supplies a wrong answer: a reed tossed (σαλευόμενον) by wind, or a man in soft (μαλακοῖς) clothes. Pulpit: John “was no wavering reed.” Gill notes the camel's hair; Ellicott and Cambridge point to the Herodian palaces, where John went only, in Cambridge's words, “to counsel and reprove.” The third answer is right and then exceeded: a prophet, and περισσότερον, more than a prophet.

ii. The messenger before the face — 27 to 28

The “more” is explained by Scripture: John is the messenger of Malachi 3:1. Cambridge and Pulpit both observe that Malachi's “before me” becomes “before thy face”; Pulpit, following Stier and Godet, reads the threefold sou as the Father addressing the Son, so that the Lord who was to come in Malachi is Jesus. Then the paradox: none born of women is greater than John, yet ὁ μικρότερος in the kingdom is greater. Maclaren: “Greatness depends, not on character, but on position.” Cambridge, likewise, speaks of the privileges of the humblest child of the new order; Pulpit records Chrysostom's minority reading that “the lesser” is Christ himself.

iii. Justifying God, or setting aside his counsel — 29 to 30

The crowd divides. The people and even the tax collectors “justified God” (ἐδικαίωσαν τὸν Θεόν), which Ellicott glosses “acknowledged God as righteous,” linking it to Psalm 51:4 and Romans 3:4. Their baptism was their verdict. The Pharisees and lawyers “set aside” (ἠθέτησαν) God's βουλή for themselves. Maclaren reads this as frustrating God's saving purpose, “to their own hurt”; Barnes and Gill insist only God's revealed command, not his decree, was refused. JFB takes these verses as Luke's comment; Pulpit insists they are still Jesus' words.

iv. Children in the marketplace — 31 to 34

“To what shall I liken (ὁμοιώσω) this generation?” Children in the ἀγορά call out: we piped (ηὐλήσαμεν), you did not dance; we wailed (ἐθρηνήσαμεν), you did not weep. Cambridge finds the point in “the peevish sullenness” of children who refuse every game; Gill assigns the pipers to Christ and the mourners to John. John came fasting and was called demonized; the Son of Man came eating and drinking and was called φάγος and οἰνοπότης, “a friend of tax collectors and sinners.” Maclaren: “The facts were facts; the inferences were slanders.” Cambridge: “Thus His divinest mercy was turned into His worst reproach.”

v. Wisdom vindicated — 35

The verb of v. 29 returns: Wisdom ἐδικαιώθη, was justified, by all her τέκνων. The tax collectors who justified God are Wisdom's children. Cambridge: wisdom “is thus justified by her children both actively and passively.” JFB: her children honor her “whether in rags or in royalty.” Gill reads Wisdom as Christ himself, a reading with ancient roots (1 Corinthians 1:24) that the text does not state outright.

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

⚙ Read with Scripture alone, this passage judges its hearers more than it praises John. The praise is real: John is the Malachi messenger, the greatest of the old order. But the decisive question is not who John was, but what the hearers did with God's sending. The text names only two responses. One justifies God, agreeing with his verdict of sin by accepting the baptism of repentance; the other sets aside his counsel and harms itself. The marketplace parable shows that refusal is not finally about method: John's fasting and Jesus' feasting were both rejected, because the message itself was unwelcome. Wisdom is not vindicated by argument but by her children, the repentant tax collectors and sinners whose changed lives prove her right. This tool offers that reading as fallible; test it against Luke 3, Luke 15, and Romans 3.

Those who justify God are the ones God justifies; those who judge his messengers have already judged themselves.

⚙

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.

Piping and wailing: the marketplace parable in Matthew verbal / quotation: confirmed

Matthew 11:16 to 17 gives the same parable with the same three rare verbs: αὐλέω (to pipe), ὀρχέομαι (to dance), θρηνέω (to wail). Luke's “wept” (eklausate) where Matthew has “mourned” (ekopsasthe) is one of the small variations Ellicott promises to note. This is a synoptic parallel of a single saying.

Matthew 11:16 · Matthew 11:17

basis: Verifier: shared Greek lexemes G832 αὐλέω (in 3 vv), G3738 ὀρχέομαι (in 4 vv), G2354 θρηνέω (in 4 vv); with G1074 γενεά (37 vv) and G3666 ὁμοιόω (15 vv) at Matthew 11:16

Soft clothing and the reed: the Matthean discourse verbal / quotation: confirmed

The whole speech runs parallel to Matthew 11:7 to 11. The Verifier finds κάλαμος at Matthew 11:7 and the rare μαλακός (3 verses) at Matthew 11:8. Luke alone adds “glorious apparel” (ἐνδόξῳ) and “luxury” (τρυφῇ), which Ellicott calls “more vivid than those in St. Matthew.”

Matthew 11:7 · Matthew 11:8 · Matthew 11:11

basis: Verifier: Matthew 11:8 shares G3120 μαλακός (in 3 vv); Matthew 11:7 shares G2563 κάλαμος (in 12 vv); Matthew 11:11 shares G2491 and G3173; synoptic parallel

Wisdom justified: by her children, or by her works verbal / quotation: confirmed

Matthew 11:19 ends the same discourse with the same verb, δικαιόω. Matthew's best text reads “by her works,” Luke's “by all her children”; Cambridge notes that Sinaiticus' reading “works” in Luke may come from Matthew. Gill observes that “all” is Luke's addition.

Matthew 11:19

basis: Verifier: shared G1344 δικαιόω (in 35 vv) and G2400 ἰδού; synoptic parallel of one logion, so the moderate frequency of the verb is supplemented by the parallel context

“Make ready a people”: Gabriel's word over John verbal / quotation: confirmed

The verb κατασκευάζω in v. 27 (“will prepare your way”) is the verb Gabriel used: John would “make ready a people prepared (kateskeuasmenon) for the Lord” (Luke 1:17). Luke frames John's career with one rare word: prepared people, prepared way. Vv. 29 to 30 then show which part of Israel was prepared.

Luke 1:17 · Luke 1:76

basis: Verifier pair Luke 7:27 / Luke 1:17: shared G2680 κατασκευάζω (in 10 vv); Luke 1:76 is the thematic companion (Cambridge cites it), not separately verified

Before me / before thy face: the Malachi citation structural / thematic: confirmed

V. 27 cites Malachi 3:1 with an explicit formula (γέγραπται). Cambridge and Pulpit both note the change from “before me” to “before thy face… before thee.” Because the citation crosses Testaments (Hebrew Malachi, Greek Luke), shared Strong's numbers cannot record it; it is tiered structural here despite being an explicit quotation, with the change of person as the interpretive point.

Malachi 3:1 · Malachi 4:5 · Mark 1:2

basis: Explicit citation formula γέγραπται and commentator identification (Cambridge, Pulpit, Gill); cross-Testament (Greek to Hebrew), so no shared-lexeme basis is possible and the tier is held at structural

“Before thy face”: the Exodus angel in the wording flagged: verify source

The words “I send my messenger before thy face” match the Greek of Exodus 23:20 more closely than Malachi 3:1, where God speaks of the way “before me.” Many interpreters therefore see a blended citation (Exodus 23:20 plus Malachi 3:1), as also in Mark 1:2. None of the commentators in this brief makes that claim, so the tool records it only as a link to verify.

Exodus 23:20

basis: Not in the sourced voices; a common modern observation about the citation's wording; cross-Testament, so no Verifier lexeme basis; provenance of the composite form is debated

That you may be justified: sinners who acquit God structural / thematic: confirmed

Ellicott and Cambridge both connect “justified God” (v. 29) with Psalm 51:4, “that Thou mightest be justified when Thou speakest,” cited by Paul in Romans 3:4. The Verifier confirms Luke 7:35 and Romans 3:4 share δικαιόω. The penitent's confession that God is right is the pattern; the tax collectors enact it.

Psalm 51:4 · Romans 3:4

basis: Verifier pair Luke 7:35 / Romans 3:4: shared G1344 δικαιόω (in 35 vv), moderate frequency; Psalm 51:4 is Hebrew (cross-Testament, no lexeme basis); link recorded by Ellicott and Cambridge

Royal houses and a royal people structural / thematic: confirmed

The adjective βασίλειος (“kingly,” v. 25 “palaces”) appears in only one other NT verse: 1 Peter 2:9, “a royal priesthood.” The Verifier also finds λαός there. The shared word is rare, but the senses differ (Herod's palaces vs. God's people), so this is offered as a contrast of motif, not a quotation.

1 Peter 2:9

basis: Verifier: shared G934 βασίλειος (in 2 vv) and G2992 λαός (138 vv); rare lexeme but different referent, so downgraded from verbal to structural

Glutton and drunkard: the rebellious son flagged: verify source

Cambridge notes that οἰνοπότης occurs in the LXX only at Proverbs 23:20 (“be not among winebibbers”). Some modern interpreters further hear in “glutton and drunkard” the charge against the rebellious son of Deuteronomy 21:20, for whom the penalty was death. The Proverbs link is commentator-recorded; the Deuteronomy link is not in the brief and is offered for testing only.

Proverbs 23:20 · Deuteronomy 21:20

basis: Proverbs 23:20: Cambridge (LXX lexical note); Deuteronomy 21:20: not in sourced voices, a modern proposal; both cross-Testament, so no Verifier lexeme basis

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Lord who comes, addressed as “thou” ancient/widely-held

⚙ In Malachi 3:1 the LORD himself speaks: the messenger prepares the way “before me,” and then “the Lord whom ye seek shall suddenly come to his temple.” In Luke 7:27 the pronoun becomes “thy”: the Father speaks to the one whose way John prepared. Pulpit, following Stier and Godet, sees here a veiled “I am he”; Cambridge says the words “are applied to Christ.” If John is the forerunner of the LORD, the one he preceded is the LORD come in person. This is the widely-held reading of the citation.

Malachi 3:1 · Luke 1:76 · Mark 1:2

The Son of Man, friend of sinners ancient/widely-held

⚙ The slur of v. 34 is, as Cambridge says, mercy turned into reproach. Maclaren reads “came eating and drinking” as a witness to the Incarnation: the Son of Man shares common human life. The charge “friend of tax collectors and sinners” becomes the gospel's own description of him (Luke 15:1 to 2, 19:7 to 10). The one slandered as a glutton at sinners' tables is the Son of Man who “came to seek and to save that which was lost” (Luke 19:10); the table was the mission, not a lapse from it.

Luke 15:2 · Luke 19:10 · John 1:14

Wisdom and her children ancient/widely-held

⚙ Gill identifies the Wisdom of v. 35 with Christ, “who is the wisdom of God,” and her children with those given him by the Father. Paul calls Christ “the wisdom of God” (1 Corinthians 1:24), and Matthew 11:19's parallel stands close to Jesus' invitation in the voice of Wisdom (Matthew 11:28 to 30). Luke does not make the identification explicit here; the reading is ancient but should be held as an inference.

1 Corinthians 1:24 · Proverbs 8:32 · Matthew 11:19

“The lesser” as Christ himself ancient/widely-held

⚙ Pulpit records Chrysostom's reading of v. 28: ὁ μικρότερος is Jesus, younger than John and lesser in public esteem, yet greater in the kingdom. The comparative form allows it, and it fits John's own word, “He must increase, but I must decrease” (John 3:30). Most interpreters reject it for the plain sense; it is recorded here as an ancient minority reading.

John 3:30 · John 1:15

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: the words “And the Lord said” before v. 31 (in the KJV tradition) are absent from the better manuscripts, as Ellicott, Barnes and Cambridge note; the BSB omits them. In v. 35 Sinaiticus reads “works” for “children,” probably by assimilation to Matthew 11:19 (Cambridge). Speaker: commentators divide on whether vv. 29 to 30 are Jesus' words (Pulpit, Gill) or Luke's comment (JFB). Sources: several brief entries (Barnes, JFB, Poole on most verses) only refer to their Matthew 11 notes; the substantive voices here are Cambridge, Pulpit, Gill, Ellicott, Maclaren, Benson and Geneva. Maclaren's long sermons are capped in the brief; only the visible text is quoted. The Exodus 23:20 and Deuteronomy 21:20 links are flagged because no sourced voice in this brief makes them. Verifier pairs (Luke 7:27 / Luke 1:17; Luke 7:35 / Romans 3:4) were checked directly.

✦ = 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)