The Fallible Study Bible

The Fallible · Synthetic · Study Bible

Luke8:19–21

Jesus’ Mother and Brothers

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

Luke 8:19–21 — Jesus’ Mother and Brothers. 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.

19

Then Jesus’ mother and brothers came to see Him, but they were unable to reach Him because of the crowd.

Berean Standard Bible · CC0

Greek — tap a word ↓

de autou hē mētēr kai hoi adelphoi Paregeneto pros auton kai ouk ēdynanto syntychein autō dia ton ochlon

Word by word18 · parsed
δὲdeThenG1161
√ δέ — but, and, etcConjunction
Light connective; marks a new scene after the sayings on hearing (8:16 to 18).
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
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
μήτηρmētērmotherG3384
√ μήτηρ — a "mother" (literally or figuratively, immediate or remote)NounNominative Feminine Singular
mētēr: mother (G3384) Mary, named at the head of the family group. The word recurs in all three verses of the unit, and the whole pericope turns on whom Jesus will call by it in v. 21.
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
ἀδελφοὶadelphoibrothersG80
√ ἀδελφός — a brother (literally or figuratively) near or remote (much like G1 (Α))NounNominative Masculine Plural
adelphos: brother (G80) The ordinary word for a brother, though the lexicon notes it can be used “near or remote.” Who these brothers are is debated among the voices (Gill: kinsmen “either by Joseph, or his mother’s side”; Cambridge: James, Joses, Simon, Judas; Pulpit: “so-called brothers”). Luke does not say, and the text’s point does not depend on settling it.
ΠαρεγένετοParegenetocameG3854
√ παραγίνομαι — to become near, iVerbAorist Indicative Middle3rd Person Singular
paraginomai: to come near, arrive (G3854) Aorist middle, singular (see divergence). A Lukan favorite for arrival on a scene; the Verifier shows it in relatively few verses (37), often in Acts.
πρὸςprosto [see]G4314
√ πρός — a preposition of directionPreposition
αὐτὸνautonHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
καὶkaibutG2532
√ καί — and, also, even, so then, too, etcConjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἠδύναντοēdynantothey were unableG1410
√ δύναμαι — to be able or possibleVerbImperfect Indicative Middle or Passive3rd Person Plural
Imperfect: the inability persisted.
συντυχεῖνsyntycheinto reachG4940
√ συντυγχάνω — to chance together, iVerbAorist Infinitive Active
syntynchanō: to meet with (G4940) A rare verb; to this tool’s knowledge the New Testament uses it only here. The family wants an audience, a private meeting, and the crowd that has gathered to hear the word (8:4) is what stands between them and Him.
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
διὰdiabecause ofG1223
√ διά — through (in very wide applications, local, causal, or occasional)Preposition
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ὄχλονochloncrowdG3793
√ ὄχλος — a throng (as borne along)NounAccusative Masculine Singular
ochlos: crowd (G3793) The same “great crowd” of 8:4 that heard the parable of the sower. The irony Luke leaves unspoken: the hearers are inside, the kin are outside.
20

He was told, “Your mother and brothers are standing outside, wanting to see You.”

Berean Standard Bible · CC0

Greek — tap a word ↓

de apēngelē autō sou Hē mētēr kai sou hoi adelphoi hestēkasin exō thelontes idein se

Word by word15 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ἀπηγγέληapēngelēHe was toldG518
√ ἀπαγγέλλω — to announceVerbAorist Indicative Passive3rd Person Singular
apangellō: to announce, report (G518) Aorist passive, impersonal: the message passes through the crowd to Him. Luke does not say who carried it.
αὐτῷautō. . .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 PronounDative Masculine 3rd Person Singular
σουsouYourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
Second-person “Your”: the messengers frame the claim of family on Him.
ἩHēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
μήτηρmētērmotherG3384
√ μήτηρ — a "mother" (literally or figuratively, immediate or remote)NounNominative Feminine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
σουsouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἀδελφοίadelphoibrothersG80
√ ἀδελφός — a brother (literally or figuratively) near or remote (much like G1 (Α))NounNominative Masculine Plural
ἑστήκασινhestēkasinare standingG2476
√ ἵστημι — to stand (transitively or intransitively), used in various applications (literally or figuratively)VerbPerfect Indicative Active3rd Person Plural
histēmi: to stand (G2476) Perfect active with present meaning: they have taken up a position and remain. The verb pictures a family waiting for Him to come out to them rather than going in to Him.
ἔξωexōoutsideG1854
√ ἔξω — out(-side, of doors), literally or figurativelyAdverb
exō: outside (G1854) Spatially, outside the house or the press of people; in the flow of Luke 8, those who heard the word are gathered close while His kin stand at the edge. The word sets up the reversal of v. 21 without itself passing judgment on the family.
θέλοντέςthelonteswantingG2309
√ θέλω — to determine (as an active option from subjective impulseVerbPresent Participle ActiveNominative Masculine Plural
thelō: to will, desire (G2309) Present participle: their wanting is ongoing. The lexicon’s sense of an “active option” fits: they have come with a purpose.
ἰδεῖνideinto seeG3708
√ ὁράω — by extension, to attend toVerbAorist Infinitive Active
horaō: to see (G3708) Aorist infinitive “to see.” Matthew 12:47 adds “to speak with You”; Luke keeps only the seeing.
σεseYouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
21

But He replied, “My mother and brothers are those who hear the word of God and carry it out.”

Berean Standard Bible · CC0

Greek — tap a word ↓

de Ho apokritheis eipen pros autous mou Mētēr kai mou adelphoi eisin houtoi hoi akouontes ton logon tou Theou kai poiountes

Word by word21 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἀποκριθεὶςapokritheisHe repliedG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Participle PassiveNominative Masculine Singular
apokrinomai: to answer (G611) Aorist passive participle with “said”: the formal Semitic-style “answering, He said.” Gill holds the answer is addressed “not to his mother and brethren, but to those that told him of them.”
εἶπενeipen. . .G2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
πρὸςpros. . .G4314
√ πρός — a preposition of directionPreposition
αὐτούςautous. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
“To them”: the reporters and hearers present; Luke does not record Him speaking to the family directly.
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
ΜήτηρMētērmotherG3384
√ μήτηρ — a "mother" (literally or figuratively, immediate or remote)NounNominative Feminine Singular
mētēr: mother (G3384) The word is now redefined, not erased: Jesus does not deny Mary is His mother, but extends the title to a new relation founded on the word. The Benson voice on v. 19 reads this as the believer’s highest dignity.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
μουmouG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
ἀδελφοίadelphoibrothersG80
√ ἀδελφός — a brother (literally or figuratively) near or remote (much like G1 (Α))NounNominative Masculine Plural
adelphos: brother (G80) The same word as vv. 19 to 20, now given to disciples. This is the seed of the New Testament habit of calling believers “brothers,” which Hebrews 2:11 roots in Christ Himself, who “is not ashamed to call them brothers.”
εἰσινeisinareG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Plural
οὗτοίhoutoithoseG3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Masculine Plural
houtos: this, these (G3778) Deictic: Jesus points at the present hearers (see Cambridge). The new family is not an abstraction but the people in the room.
οἱhoiwhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἀκούοντεςakouonteshearG191
√ ἀκούω — to hear (in various senses)VerbPresent Participle ActiveNominative Masculine Plural
akouō: to hear (G191) Present participle: habitual hearing. The verb ties the saying to the whole chapter: “He who has ears to hear, let him hear” (8:8), and the warning to consider carefully how one listens (8:18). The good soil are those who hear the word and cling to it (8:15).
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
λόγονlogonwordG3056
√ λόγος — something said (including the thought)NounAccusative Masculine Singular
logos: word, something said (G3056) With “of God,” Luke’s chosen phrase (5:1; 8:11; 11:28). Ellicott notes that the parallels read “will” here, so for Luke “the word of God” is God’s spoken will, to be done and not only heard.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΘεοῦTheouof GodG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
theos: God (G2316) Genitive: the word originates with God. The kinship Jesus names is grounded not in His flesh but in His Father’s speech.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ποιοῦντεςpoiountescarry it outG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbPresent Participle ActiveNominative Masculine Plural
poieō: to do, make (G4160) Present participle joined to “hearing” under one article: one people, hearers who do. Compare Luke 6:46 to 49 (the one who hears and does builds on rock) and James 1:22 (“be doers of the word, and not hearers only”).

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 family at the edge of the crowd — Luke 8:19 to 20

Luke sets the scene with spare words: His mother and brothers παρεγένετο (“came alongside”), but could not συντυχεῖν (“fall in with, get a meeting with”) Him “because of the crowd,” the same ὄχλος that had gathered to hear the parable of the sower (8:4). They “have taken their stand” (ἑστήκασιν, perfect) ἔξω, “outside.”

Luke gives no motive. The voices supply one from Mark: Cambridge notes that coming “in a body” suggests they wished “to direct or control His actions,” citing Mark 3:21 (“He is beside Himself”) and John 7:5 (“His brethren did not believe in Him”). Pulpit distinguishes Mary from the brothers, seeing in her the fears of a mother rather than unbelief. Gill keeps to the narrative: the crowd was so thick that “there was no coming near him, much less was there an opportunity of speaking privately, with him.” ⚙ The tool notes that these motives are imported from Mark, and that Luke, who alone of the three places the scene after the parables, lets the image speak instead: kin outside, hearers inside.

ii. A family made by the word — Luke 8:21

Jesus’ answer fronts the family titles, “My mother and My brothers,” and then points: οὗτοί, “these,” Cambridge says with a look round the circle (Mark 3:34) and a stretched hand (Matthew 12:49). The new kin are “the ones hearing the word of God and doing it,” two present participles under one article.

Ellicott observes that Luke’s “the word of God” stands where Mark and Matthew have “the will of God,” which shows the “fulness and width” of Luke’s phrase. Gill ties it to the parable just told: the word “was meant by the seed in the preceding parable.” Henry reads the chapter as a whole: “Great encouragement is given to those who prove themselves faithful hearers of the word, by being doers of the work. Christ owns them as his relations.” Benson unfolds the dignity of that relation, which “shall subsist, when all the relations of flesh and blood shall have ceased for ever.” Pulpit hears a “stern, grave lesson” that family ties, “holy and binding though they were,” must not block duty. Geneva states it most compactly: no bond of flesh is “so intimate and upright” as that between Christ and those who embrace Him “with a true faith.”

iii. Where Luke placed it — Luke 8:19 to 21

Ellicott notes that Luke places this incident after the parables, Matthew and Mark before, and judges that the evidence “preponderates in favour of the latter sequence.” Cambridge is less sure the incidents are identical, yet allows Luke “may however have misplaced” it. ⚙ Whatever the chronology, Luke’s arrangement is plainly thematic: the chapter moves from “the seed is the word of God” (8:11) through the good soil who hear the word and cling to it (8:15) and the warning to listen carefully (8:18) to this verdict on who belongs to Jesus. The scene functions as the parable’s living application: the good soil has faces.

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

⚙ Read on its own terms within Luke, the passage does not dishonor Mary or deny natural family; Jesus redefines kinship rather than abolishing it. The criterion He names is not lineage, proximity, or desire to see Him (the family has all three), but hearing God’s word and doing it. In Luke that word is the seed of 8:11, and the doing is the fruit “with patience” of 8:15. The saying therefore functions as invitation more than exclusion: the same door stands open to the brothers, who are later found among the praying disciples (Acts 1:14), and to Mary, whom Luke has already portrayed as the one who received the word (1:38) and kept it in her heart (2:19, 51). This is a fallible reading, offered to be tested against the text.

The good soil has faces: the family of Jesus is everyone who hears God’s word and does it.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

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

The same scene in Matthew and Mark structural / thematic: confirmed

All three Synoptics record this encounter (Matthew 12:46 to 50; Mark 3:31 to 35). The Verifier finds the shared vocabulary of μήτηρ, ἀδελφός, ἔξω and ὄχλος. The differences are instructive: Matthew and Mark set it before the parables, Luke after (Ellicott); Mark gives the family’s motive (3:21); and where Mark says “the will of God” and Matthew “the will of my Father,” Luke says “the word of God” (Ellicott). Cambridge questions whether the incidents are identical; Ellicott says there “cannot be any doubt” they are.

Matthew 12:46 · Matthew 12:47 · Matthew 12:50 · Mark 3:31 · Mark 3:32 · Mark 3:33

basis: Verifier: shared Greek lexemes G3384 μήτηρ (in 78 vv), G80 ἀδελφός (in 317 vv), G1854 ἔξω (in 62 vv), G3793 ὄχλος (in 170 vv); a synoptic parallel of one event, but no shared lexeme is rare, so tiered structural rather than verbal

The seed is the word of God: hearing that bears fruit structural / thematic: confirmed

Luke’s phrase τὸν λόγον τοῦ Θεοῦ closes a loop opened at 8:11 (“the seed is the word of God”) and 8:15 (the good soil hear the word, cling to it, and with perseverance bear fruit). It returns at 11:28, when a woman blesses Jesus’ mother and He answers that those who hear the word of God and obey it are blessed rather. Gill links 8:21 directly to “the seed in the preceding parable.” The repeated pairing of hearing with doing or keeping is a Lukan pattern, not a quotation.

Luke 8:11 · Luke 8:15 · Luke 8:18 · Luke 11:28

basis: Verifier pair Luke 8:21 / Luke 8:15: shared G3056 λόγος (in 318 vv), G191 ἀκούω (in 398 vv); pair Luke 8:21 / Luke 11:28: shared G3056 λόγος (in 318 vv), G191 ἀκούω (in 398 vv), G2036 ἔπω (in 994 vv). Common lexemes in a repeated Lukan formula; not a quotation

Kinship relativized by the kingdom structural / thematic: confirmed

The reordering of family loyalties recurs: “If anyone comes to Me and does not hate his father and mother… and brothers and sisters… he cannot be My disciple” (Luke 14:26), and the promise of “brothers and sisters and mothers” a hundredfold in this age (Mark 10:30). Cambridge points back to the boy Jesus in the temple, who must be in His Father’s house (Luke 2:49), as the first sign that He “stood far above all relationships.” Pulpit frames the same lesson as duty above family ties.

Luke 14:26 · Mark 10:30 · Luke 2:49

basis: Verifier: Luke 14:26 shares G80 ἀδελφός (in 317 vv), G1410 δύναμαι (in 201 vv), G3384 μήτηρ (in 78 vv); Mark 10:30 shares G80 ἀδελφός (in 317 vv), G3384 μήτηρ (in 78 vv). Common words in a shared motif; Luke 2:49 is Cambridge’s cross-reference

The brothers outside, then inside structural / thematic: confirmed

Cambridge and Pulpit both cite John 7:5 (“even His own brothers did not believe in Him”) and add, “It needed the Resurrection to convert them.” Matthew 13:55 names the brothers; John 2:12 shows them traveling with Him and His mother. After the resurrection Luke himself places “Mary the mother of Jesus, and His brothers” among the praying disciples (Acts 1:14). ⚙ The family standing ἔξω in Luke 8 is, by Luke’s second volume, inside the room.

John 7:5 · Matthew 13:55 · John 2:12 · Acts 1:14

basis: Verifier pair Luke 8:19 / Acts 1:14: shared G3384 μήτηρ (in 78 vv), G80 ἀδελφός (in 317 vv); Matthew 13:55 and John 2:12 are Verifier candidates sharing the same two lexemes. John 7:5 is the citation of Cambridge, Pulpit and Gill. A narrative arc, not a verbal link; the identity of the brothers remains debated among the voices

Levi’s blessing: kin set aside for the sake of God’s word structural / thematic: confirmed

In the blessing of Moses, Levi is praised as the one who disregarded father and mother, did not acknowledge his brothers or his own sons, because he kept God’s word and guarded His covenant (Deuteronomy 33:9, paraphrased). ⚙ The pattern matches Luke 8:21 closely: natural ties subordinated to keeping God’s word. This link is proposed by the tool; none of the voices in this brief draws it, and it is offered as a motif parallel, not a source of Jesus’ saying.

Deuteronomy 33:9

basis: Cross-Testament (Greek to Hebrew): shared Strong’s numbers are not possible, so not verbal. Shared motif (father, mother and brothers set aside for keeping God’s word) proposed by this tool, not by a sourced voice

“A stranger to my brothers”: the psalm of the rejected one typological

Psalm 69:8 laments, “I have become a stranger to my brothers and a foreigner to my mother’s sons.” The New Testament applies Psalm 69 to Jesus repeatedly (69:9 at John 2:17 and Romans 15:3; 69:4 at John 15:25). ⚙ Reading verse 8 of that psalm against the unbelief of His brothers (John 7:5) is a figural extension: the New Testament never cites 69:8 itself, so the link is offered as typology, not as an apostolic quotation.

Psalm 69:8 · John 2:17 · John 7:5

basis: Cross-Testament figural reading; the psalm is christologically applied in the NT (John 2:17; Romans 15:3; John 15:25), but v. 8 itself is not cited there. Extension of that apostolic use to this scene is this tool’s proposal (novel), not recorded by a voice in the brief

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Son who is not ashamed to call them brothers ancient/widely-held

⚙ In Luke 8:21 Jesus gives the family titles to those who hear and do God’s word. The New Testament grounds this in who He is: “Both the One who sanctifies and those who are sanctified are of the same family. So Jesus is not ashamed to call them brothers,” quoting Psalm 22:22 (Hebrews 2:11 to 12), and He is “the firstborn among many brothers” (Romans 8:29). Cambridge cites Hebrews 2:11 on this verse; Benson says they are “not only his subjects and his servants, but his brethren,” bearing “his name and image.” The new family exists because the Son made Himself their kin.

Hebrews 2:11 · Hebrews 2:12 · Romans 8:29 · Psalm 22:22

The first Hearer and Doer ancient/widely-held

⚙ The One who defines His family by hearing and doing God’s word is Himself the perfect hearer and doer. At twelve He told His parents He had to be in His Father’s house (Luke 2:49, cited by Cambridge here); later, “My food is to do the will of Him who sent Me” (John 4:34); and Hebrews puts Psalm 40 in His mouth: “I have come to do Your will, O God” (Hebrews 10:7). Cambridge also cites John 15:14, “You are My friends if you do what I command you.” The family resemblance of the new kin is likeness to the Son’s own obedience.

Luke 2:49 · John 4:34 · Hebrews 10:7 · John 15:14

Mary, the first to hear and keep ancient/widely-held

⚙ Luke’s own portrait of Mary keeps the saying from becoming a rebuke of her: she answered the angel, “May it happen to me according to your word” (Luke 1:38), and “treasured up all these things” (2:19, 51). When a woman later blesses her womb, Jesus answers that those who hear the word of God and obey it are blessed rather (11:28), a blessing Mary already fits by Luke’s account, and she is present among the disciples at Pentecost’s threshold (Acts 1:14). Pulpit likewise distinguishes Mary from the unbelieving brothers. This reading has long precedent in the church, but no voice in this brief states it in these terms; it is offered as the tool’s synthesis of Luke’s own texts.

Luke 1:38 · Luke 2:19 · Luke 11:28 · Acts 1:14

Apparatus & Provenance

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

Named voices, quoted verbatim from public-domain works:

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

Text. The interlinear (a critical text) reads Παρεγένετο, singular, in v. 19; Cambridge’s text had the plural and notes the singular would put Mary in the foreground. In v. 20 the older reading “by certain which said” (reflected in Gill and Geneva) is absent from this interlinear; Gill himself notes “which said” is omitted in the Vulgate and Beza’s most ancient copy.

Identity of the brothers. Contested among the voices: Gill calls them kinsmen “either by Joseph, or his mother’s side” and suggests Joses and Simon, holding that James and Judas were among the Twelve (a view many interpreters dispute); Cambridge lists James, Joses, Simon, Judas; Pulpit says “so-called brothers.” The Greek ἀδελφοί does not settle the question, and this tool takes no side.

Motives. Luke states none. The motives in Cambridge and Pulpit come from Mark 3:21 and John 7:5.

Sequence. Ellicott and Cambridge disagree on whether Luke’s placement after the parables is chronological; the tool reads it as thematic.

Sources. Barnes, JFB and Poole on these verses only refer the reader to their notes on Matthew 12 and Mark 3, which are outside this brief; JFB’s heading is quoted, Barnes and Poole are not. Henry’s note spans 8:4 to 21. The Levi (Deuteronomy 33:9) and Psalm 69:8 links are the tool’s own proposals. The claim that συντυγχάνω occurs only here in the NT is the tool’s, and should be checked against a concordance.

✦ = 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)