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Luke9:1–6

The Ministry of the Twelve

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Luke 9:1–6 — The Ministry of the Twelve. 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.

1

Then Jesus called the Twelve together and gave them power and authority over all demons, and power to cure diseases.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Synkalesamenos tous dōdeka edōken autois dynamin kai exousian epi panta ta daimonia kai therapeuein nosous

Word by word16 · parsed
δὲdeThenG1161
√ δέ — but, and, etcConjunction
ΣυνκαλεσάμενοςSynkalesamenos[Jesus] calledG4779
√ συγκαλέω — to convokeVerbAorist Participle MiddleNominative Masculine Singular
synkaleō: to call together (aorist middle participle) The mission begins with a gathering. Before the Twelve are scattered to the villages (v. 6) they are drawn to one center, Jesus Himself; the sending flows out of the summoning, as in Mark 3:14 where they are chosen first “to be with Him.”
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
δώδεκαdōdekaTwelveG1427
√ δώδεκα — two and ten, iAdjectiveAccusative Masculine Plural
dōdeka: twelve Luke's standing title for the group (Luke 8:1). The number is not incidental: Jesus later promises the Twelve thrones “judging the twelve tribes of Israel” (Luke 22:30), so the sending of twelve is itself a claim about Israel's restoration.
ἔδωκενedōken{together} [and] gaveG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Indicative Active3rd Person Singular
didōmi: to give (aorist indicative) Authority here is given, not possessed. The single aorist marks a decisive bestowal by Jesus; the apostles act on a delegated grant whose source remains outside them.
αὐτοῖςautoisthemG846
√ 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 Plural
δύναμινdynaminpowerG1411
√ δύναμις — force (literally or figuratively)NounAccusative Feminine Singular
dynamis: force, power The same word Luke uses for the Spirit's power on Jesus (Luke 4:14) and for the power that went out from Him to the woman just healed (Luke 8:46). What flowed from Jesus is now shared with His envoys.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐξουσίανexousianauthorityG1849
√ ἐξουσία — privilege, iNounAccusative Feminine Singular
exousia: right, delegated authority In Luke this is the authority that astonished Capernaum (Luke 4:36, “with authority and power He commands the unclean spirits”). The same pairing reappears for the Seventy-two at Luke 10:19. Cambridge: the right to act, as distinct from the capacity.
ἐπὶepioverG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
πάνταpantaallG3956
√ πᾶς — all, any, every, the wholeAdjectiveAccusative Neuter Plural
pas: all “All the demons”: no class of spirit is excepted. Gill: “all kinds of devils.”
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
δαιμόνιαdaimoniademonsG1140
√ δαιμόνιον — a dæmonic beingNounAccusative Neuter Plural
daimonion: a demonic being Exorcism heads the grant, matching Luke's report of Jesus' own work (Luke 4:33 to 36, 41). The kingdom advances as a dispossession of a rival power.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
θεραπεύεινtherapeuein[ power ] to cureG2323
√ θεραπεύω — to wait upon menially, iVerbPresent Infinitive Active
therapeuō: to wait upon, tend, cure (present infinitive) Present aspect: an ongoing ministry of healing, not a single act. The root of service (therapōn, attendant) colours the word: healing as care rendered.
νόσουςnosousdiseasesG3554
√ νόσος — a malady (rarely figuratively, of moral disability)NounAccusative Feminine Plural
nosos: malady A relatively uncommon noun (11 verses), clustered in summary statements of Jesus' ministry (Matthew 4:23; 9:35; Luke 6:18). The apostles' work is described in the vocabulary of His.
2

And He sent them out to proclaim the kingdom of God and to heal the sick.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai apesteilen autous kēryssein tēn basileian tou Theou kai iasthai tous astheneis

Word by word12 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπέστειλενapesteilenHe sent them outG649
√ ἀποστέλλω — set apart, iVerbAorist Indicative Active3rd Person Singular
apostellō: to send forth as envoy (aorist) Luke 4:43 uses the same verb of Jesus' own sending: “I must preach the good news of the kingdom of God ... for this is why I was sent.” The Sent One now sends; the Verifier confirms the shared lexemes G649 and G932 between the two verses.
αὐτοὺςautous. . .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
κηρύσσεινkērysseinto proclaimG2784
√ κηρύσσω — to herald (as a public crier), especially divine truth (the gospel)VerbPresent Infinitive Active
kēryssō: to herald (present infinitive) The herald does not invent the message; he announces what the king has decreed. Present aspect: the task is continuous through the tour.
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
βασιλείανbasileiankingdomG932
√ βασιλεία — properly, royalty, iNounAccusative Feminine Singular
basileia: royalty, reign The content of the message is not a moral programme but a reign: God's kingly rule arriving in Jesus. Gill expands it to the kingdom of grace in the heart and the kingdom of glory to come; the text itself names only “the kingdom of God.”
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΘεοῦTheouof GodG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰᾶσθαιiasthaito healG2390
√ ἰάομαι — to cure (literally or figuratively)VerbPresent Infinitive Middle or Passive
iaomai: to cure (present infinitive, middle or passive form) A different verb from v. 1's therapeuein. Luke the physician uses both; Cambridge sees no essential difference intended. Paired with kēryssein, it makes word and deed one commission.
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἀσθενεῖςastheneissickG772
√ ἀσθενής — strengthless (in various applications, literal, figurative and moral)AdjectiveAccusative Masculine Plural
asthenēs: strengthless The object of healing is defined by need, not merit.
3

“Take nothing for the journey,” He told them, “no staff, no bag, no bread, no money, no second tunic.

Berean Standard Bible · CC0

Greek — tap a word ↓

airete Mēden eis tēn hodon kai eipen pros autous mēte rhabdon mēte pēran mēte arton mēte argyrion mēte dyo chitōnas ana echein

Word by word22 · parsed
αἴρετεaireteTakeG142
√ αἴρω — to lift upVerbPresent Imperative Active2nd Person Plural
airō: to lift, carry (present imperative) A standing order for the whole road, not a single act. The command strips away every means of self-provision so that dependence is visible.
ΜηδὲνMēdennothingG3367
√ μηδείς — not even one (man, woman, thing)AdjectiveAccusative Neuter Singular
mēdeis: not even one thing Placed emphatically first in the clause: “Nothing.” The list that follows itemises the zero.
εἰςeisforG1519
√ 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
ὁδόνhodonjourneyG3598
√ ὁδός — a roadNounAccusative Feminine Singular
hodos: road, way Luke's journey word (Luke 9:57; Acts 9:2, “the Way”). Here plainly the road of the mission tour.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipenHe toldG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
πρὸςprosG4314
√ πρός — a preposition of directionPreposition
αὐτούςautousthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
μήτεmētenoG3383
√ μήτε — not too, iConjunction
ῥάβδονrhabdonstaffG4464
√ ῥάβδος — a stick or wand (as a cudgel, a cane or a baton of royalty)NounAccusative Feminine Singular
rhabdos: staff, rod The traveller's stick, also the shepherd's rod. Mark 6:8 allows one staff; Luke (and Matthew 10:10) forbids it. Cambridge offers possible reconciliations; the difference is real in the Greek and should not be hidden.
μήτεmētenoG3383
√ μήτε — not too, iConjunction
πήρανpēranbagG4082
√ πήρα — a wallet or leather pouch for foodNounAccusative Feminine Singular
pēra: leather pouch for food A rare word (6 verses). Cambridge cites David's shepherd's bag (1 Samuel 17:40, in the Greek Old Testament). Luke 22:35 to 36 will recall this very prohibition and then reverse it for the season after the cross.
μήτεmētenoG3383
√ μήτε — not too, iConjunction
ἄρτονartonbreadG740
√ ἄρτος — bread (as raised) or a loafNounAccusative Masculine Singular
artos: bread, loaf Sent out without bread, the Twelve will return and stand before five thousand with only five loaves (Luke 9:13); Cambridge links the two verses.
μήτεmētenoG3383
√ μήτε — not too, iConjunction
ἀργύριονargyrionmoneyG694
√ ἀργύριον — silvery, iNounAccusative Neuter Singular
argyrion: silver, money No purse: their support is to come from those who receive the message (Luke 10:7, “the worker is worthy of his wages”).
μήτεmētenoG3383
√ μήτε — not too, iConjunction
δύοdyosecondG1417
√ δύο — "two"AdjectiveAccusative Masculine Plural
χιτῶναςchitōnastunicG5509
√ χιτών — a tunic or shirtNounAccusative Masculine Plural
chitōn: tunic The inner garment. Cambridge: a second tunic was a luxury among the poor. Compare John the Baptist's demand (Luke 3:11) that the one with two tunics share with the one who has none.
ἀνὰanaG303
√ ἀνά — properly, upAdverb
ἔχεινecheinG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Infinitive Active
4

Whatever house you enter, stay there until you leave that area.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai hēn an oikian eiselthēte eis menete ekei kai exerchesthe ekeithen

Word by word11 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἣνhēnWhateverG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Feminine Singular
ἂνan. . .G302
√ ἄν — (what-, where-, wither-, who-)soeverParticle
οἰκίανoikianhouseG3614
√ οἰκία — properly, residence (abstractly), but usually (concretely) an abode (literally or figuratively)NounAccusative Feminine Singular
oikia: abode, household The household becomes the base of mission. Pulpit traces the same pattern into Acts, where homes such as Lydia's in Philippi (Acts 16:40) became centres of the work.
εἰσέλθητεeiselthēteyou enterG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Subjunctive Active2nd Person Plural
eiserchomai: to enter (aorist subjunctive) With hēn an: whichever house it turns out to be. The choice is left open; Matthew 10:11 adds the inquiry for a worthy host.
εἰςeis. . .G1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
μένετεmenetestayG3306
√ μένω — to stay (in a given place, state, relation or expectancy)VerbPresent Imperative Active2nd Person Plural
menō: to stay, abide (present imperative) Luke's word for settled presence (compare Luke 19:5, “I must stay at your house today”). Cambridge: the rule excludes “fastidious and restless changes,” seeking better lodging.
ἐκεῖekeithereG1563
√ ἐκεῖ — thereAdverb
καὶkai[until]G2532
√ καί — and, also, even, so then, too, etcConjunction
ἐξέρχεσθεexerchestheyou leaveG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbPresent Imperative Middle or Passive2nd Person Plural
exerchomai: to go out (present imperative) The same verb returns in v. 5 (leaving an unreceptive town) and v. 6 (setting out). Going out is the rhythm of the whole unit.
ἐκεῖθενekeithenthat areaG1564
√ ἐκεῖθεν — thenceAdverb
5

If anyone does not welcome you, shake the dust off your feet when you leave that town, as a testimony against them.”

Berean Standard Bible · CC0

Greek — tap a word ↓

kai hosoi an mē dechōntai hymas apotinassete ton koniorton apo hymōn tōn podōn exerchomenoi apo ekeinēs tēs poleōs eis martyrion ep’ autous

Word by word22 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ὅσοιhosoiIf anyoneG3745
√ ὅσος — as (much, great, long, etcPersonal / Relative PronounNominative Masculine Plural
ἂνan. . .G302
√ ἄν — (what-, where-, wither-, who-)soeverParticle
μὴmēvvvG3361
√ μή — (adverb) not, (conjunction) lestAdverb
δέχωνταιdechōntaidoes not welcomeG1209
√ δέχομαι — to receive (in various applications, literally or figuratively)VerbPresent Subjunctive Middle or Passive3rd Person Plural
dechomai: to receive, welcome (present subjunctive) Reception of the messenger is reception of the sender: Luke 9:48 and 10:16 make the chain explicit (“whoever receives Me receives the One who sent Me”).
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
ἀποτινάσσετεapotinasseteshakeG660
√ ἀποτινάσσω — to brush offVerbPresent Imperative Active2nd Person Plural
apotinassō: to brush off (present imperative) Rare (2 verses). A public, wordless act. Pulpit explains it from the Jewish practice of shaking off Gentile dust on re-entering the land: the apostles treat an unreceptive Israelite town as having placed itself outside.
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
κονιορτὸνkoniortondustG2868
√ κονιορτός — pulverulence (as blown about)NounAccusative Masculine Singular
koniortos: blown dust Rare (5 verses). Luke alone among the evangelists tells of the act being carried out, by Paul and Barnabas at Pisidian Antioch (Acts 13:51), and repeats it in the charge to the Seventy-two (Luke 10:11).
ἀπὸapooffG575
√ ἀπό — "off," iPreposition
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ποδῶνpodōnfeetG4228
√ πούς — a "foot" (figuratively or literally)NounGenitive Masculine Plural
ἐξερχόμενοιexerchomenoiwhen you leaveG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbPresent Participle Middle or PassiveNominative Masculine Plural
ἀπὸapo. . .G575
√ ἀπό — "off," iPreposition
ἐκείνηςekeinēsthatG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounGenitive 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
εἰςeisasG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
μαρτύριονmartyriona testimonyG3142
√ μαρτύριον — something evidential, iNounAccusative Neuter Singular
martyrion: evidence, testimony The courtroom word. The gesture enters the record: the town cannot later claim it was never visited. Henry: rejection of truth offered in love “leaves men without excuse.”
ἐπ’ep’againstG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
epi: upon, against With the accusative. The direction of the testimony is the interpretive hinge; see the divergence above.
αὐτούςautousthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
6

So they set out and went from village to village, preaching the gospel and healing people everywhere.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Exerchomenoi diērchonto kata tas kōmas euangelizomenoi kai therapeuontes pantachou

Word by word10 · parsed
δὲdeSoG1161
√ δέ — but, and, etcConjunction
ἘξερχόμενοιExerchomenoithey set outG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbPresent Participle Middle or PassiveNominative Masculine Plural
exerchomai: to go out (present participle) The third occurrence of the verb in three verses. Obedience is narrated without comment: they simply go.
διήρχοντοdiērchontoand wentG1330
√ διέρχομαι — to traverse (literally)VerbImperfect Indicative Middle or Passive3rd Person Plural
dierchomai: to traverse (imperfect) Luke's itinerant verb, used later of the gospel's spread in Acts (Acts 8:4, “those who had been scattered went about preaching the word”).
κατὰkatafromG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
τὰςtasG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
κώμαςkōmasvillage to villageG2968
√ κώμη — a hamlet (as if laid down)NounAccusative Feminine Plural
kōmē: hamlet Small places. The mission goes beyond the synagogue towns to the countryside.
εὐαγγελιζόμενοιeuangelizomenoipreaching the gospelG2097
√ εὐαγγελίζω — to announce good news ("evangelize") especially the gospelVerbPresent Participle MiddleNominative Masculine Plural
euangelizō: to announce good news (present participle middle) Luke's favourite verb for preaching. It echoes the Greek Old Testament of Isaiah 61:1, which Jesus read as His own commission (Luke 4:18, “to preach good news to the poor”). Gill: this verse explains what v. 2 meant by the kingdom of God.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
θεραπεύοντεςtherapeuonteshealing [people]G2323
√ θεραπεύω — to wait upon menially, iVerbPresent Participle ActiveNominative Masculine Plural
therapeuō: to tend, heal (present participle) The same verb as v. 1: the grant given is the grant exercised.
πανταχοῦpantachoueverywhereG3837
√ πανταχοῦ — universallyAdverb
pantachou: everywhere The closing word stresses the reach of the circuit.

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. Gathered, then given — Luke 9:1 to 2

The unit opens with a gathering (Συνκαλεσάμενος, aorist middle: Jesus calls the Twelve to Himself) and moves at once to a gift (ἔδωκεν). Cambridge draws the distinction that governs the verse: dunamis is the capacity, exousia the right to act; JFB compresses it: “He both qualified and authorized them.” Geneva insists the sending is “only at the commandment of Christ,” so that no Israelite might plead ignorance. Then comes the verb from which the title apostle is made, ἀπέστειλεν, and a double charge: to herald the kingdom of God and to heal. Gill reads the kingdom expansively (grace now, glory later); Pulpit judges the miraculous powers “intended to terminate with the short mission,” a reading this edition flags as inference rather than text.

ii. Nothing for the road — Luke 9:3

The commission is followed by a list of subtractions: staff, bag, bread, silver, a second tunic. The Greek leads with Μηδὲν, “nothing.” Ellicott and Cambridge favour the singular “staff” on manuscript grounds, against Gill, who defends the plural; and Luke's flat prohibition of a staff stands beside Mark 6:8's permission of one, a difference Cambridge tries to reconcile and this edition leaves visible. Cambridge (Farrar) supplies the classic summary, which Pulpit quotes approvingly: go forth “in the simplest, humblest manner, with no hindrances to your movements and in perfect faith.” Henry draws the pastoral edge: “They must go as they were.”

iii. Remaining and leaving — Luke 9:4 to 5

Two imperatives frame the conduct of the envoys: μένετε (remain) where they are received, and ἀποτινάσσετε (shake off) where they are not. Cambridge reads the first as forbidding “fastidious and restless changes”; Geneva sees in it a single, orderly publishing of the gospel across the land; Pulpit traces the household-base into the house churches of Acts. The second is a sign-act: dust shaken off “for a testimony” (εἰς μαρτύριον). Pulpit explains it from the practice of shaking off Gentile dust at the border; Henry calls the rejected message a testimony that “leaves men without excuse”; Ellicott prefers “unto them” to “against them,” keeping the witness open to response.

iv. They went — Luke 9:6

Obedience is told in a single sentence with an imperfect verb (διήρχοντο, they kept passing through) and two present participles: evangelizing and healing. Cambridge notes that v. 2's “herald” has become “evangelize” here, and gives the setting: after nearly a year in Galilee, Jesus sent the Twelve “to give one last opportunity to those who had heard Him.” Gill takes v. 6 as Luke's own gloss on v. 2: the kingdom of God is the gospel. Ellicott's correction (“villages,” not “towns”) keeps the scale honest: hamlets, everywhere.

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

⚙ Read with Scripture interpreting Scripture, the unit teaches that the authority of Christian mission is entirely derived. Jesus gathers before He sends, gives before He commands, and the Twelve carry nothing that could make the work theirs. Luke 4:43 shows that Jesus Himself was sent to preach the kingdom; here the Sent One sends, and Luke 10:16 will close the chain: hearing the messenger is hearing Christ, and rejecting him is rejecting the Father. The poverty of v. 3 is not asceticism for its own sake; Luke 22:35 to 36 shows it was a season's rule, later revised, whose lesson (“did you lack anything?” “Nothing.”) was dependence proven true. The dust of v. 5 warns that the same word which heals also testifies: the message is never neutral. This reading is fallible and offered to be tested against the text; in particular, whether the miraculous powers of v. 1 belong only to this mission (Pulpit) or extend further is not settled by Luke 9 alone.

The Sent One sends: they carry nothing, so that the power and the message are plainly His.

⚙

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 dust shaken off: a rule Luke shows obeyed verbal / quotation: confirmed

The rare noun κονιορτός (koniortos, G2868) links three Lukan scenes. Jesus gives the same instruction to the Seventy-two (Luke 10:11, where the dust is wiped off in the streets of the town), and in Acts 13:51 Paul and Barnabas actually perform it against Pisidian Antioch. Luke thus records the command and its later practice, a continuity of mission across his two volumes. The noun also occurs in Acts 22:23 (a mob throwing dust), which is a lexical match only and is not claimed as a thematic link.

Luke 10:11 · Acts 13:51

basis: Verifier: shared rare Greek lexeme G2868 κονιορτός (in 5 vv) with both refs; Acts 13:51 also shares G4228 πούς (in 86 vv); Luke 10:11 also shares G932 βασιλεία and G4172 πόλις

“When I sent you without purse, bag”: the rule recalled and revised verbal / quotation: confirmed

At the Last Supper Jesus asks the apostles, “When I sent you out without purse or bag or sandals, did you lack anything?” They answer, “Nothing” (Luke 22:35), and He then reverses the instruction: now “whoever has a purse, let him take it, and likewise a bag” (22:36). The rare noun πήρα (pēra, G4082) and the verb of sending apostellō tie the scene back to this mission (the list in 22:35 matches more closely the wording of Luke 10:4). The lesson of Luke 9:3 is confirmed by testimony and then bounded in time.

Luke 22:35 · Luke 22:36 · Luke 10:4

basis: Verifier: shared rare lexeme G4082 πήρα (in 6 vv) with Luke 22:35, 22:36 and 10:4; plus G649 ἀποστέλλω (in 130 vv) with 22:35 and G142 αἴρω (in 97 vv) with 22:36

The synoptic parallels: one mission, three tellings verbal / quotation: confirmed

Matthew 10:1 to 14 and Mark 6:7 to 11 narrate the same sending. The Verifier finds rare shared vocabulary: πήρα with Mark 6:8, χιτών with Matthew 10:10, νόσος with Matthew 10:1. The tellings differ in detail: Mark allows a staff, Luke and Matthew forbid it; Mark mentions anointing with oil; Matthew gives the longest discourse. Ellicott, Barnes, Benson and JFB all defer to their Matthew notes for this passage. These are parallel accounts of one event, not quotations of one Gospel by another, and no claim is made here about literary dependence.

Mark 6:8 · Matthew 10:10 · Matthew 10:1

basis: Verifier: Mark 6:8 shares G4082 πήρα (in 6 vv), G142, G3598; Matthew 10:10 shares G5509 χιτών (in 10 vv), G1417, G3598; Matthew 10:1 shares G3554 νόσος (in 11 vv), G1849, G1325. Synoptic parallel, not quotation

The Sent One sends: Luke 4:43 and the kingdom commission structural / thematic: confirmed

At Capernaum Jesus says He must preach the kingdom of God elsewhere, “for this is why I was sent” (Luke 4:43). Luke 9:2 uses the same verb apostellō and the same object, the basileia of God, for the Twelve. The apostles' commission reproduces the shape of Jesus' own. The shared words are common, so the link is one of pattern, not of rare vocabulary.

Luke 4:43

basis: Verifier pair check: shared G649 ἀποστέλλω (in 130 vv) and G932 βασιλεία (in 154 vv); common lexemes in a shared commissioning pattern

Power and authority given again: the Seventy-two structural / thematic: confirmed

Luke 10:19 repeats the pairing of δύναμις and ἐξουσία with the verb “give” and the preposition “over,” now to the Seventy-two: “I have given you authority ... over all the power of the enemy.” Cambridge cross-references the verse at Luke 9:1. The grant is widened beyond the Twelve within Luke's own narrative.

Luke 10:19

basis: Verifier pair check: shared G1849 ἐξουσία (in 93 vv), G1411 δύναμις (in 115 vv), G1325 δίδωμι (in 378 vv), G1909 ἐπί; common lexemes in a repeated commissioning formula

The shaken viper: a word-level echo only flagged: verify source

The verb ἀποτινάσσω (apotinassō, G660) occurs in only two New Testament verses: here, and Acts 28:5, where Paul shakes the viper off into the fire. The match is real at the level of vocabulary, both in Luke's writing. No thematic or intended allusion is claimed; the shared word is recorded so readers can see Luke's vocabulary, not as a doctrine.

Acts 28:5

basis: Verifier: shared rare lexeme G660 ἀποτινάσσω (in 2 vv); a lexical coincidence within Luke-Acts, no allusion or thematic link is established, so the verbal tier is withheld

Shaking out as a prophetic sign: Nehemiah 5:13 structural / thematic: confirmed

Nehemiah shakes out the fold of his garment and says, “May God likewise shake out of his house and possessions every man who does not keep this promise” (Nehemiah 5:13). Like the apostles' dust, it is a public gesture that seals a word of witness against those who refuse it. This is a cross-Testament comparison (Hebrew and Greek), so no shared Strong's number can be claimed; the link is a likeness of prophetic sign-act, not a verbal one, and no commentator in the brief cites it.

Nehemiah 5:13

basis: Cross-Testament (Hebrew to Greek): no shared Strong's lexeme possible; basis is a shared motif of a shaking gesture as witness against the unfaithful. Not a quotation

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The fountain of power and authority ancient/widely-held

⚙ The apostles have nothing of their own: not bread, not silver, not authority. Everything they do in vv. 1 to 6 is done on a grant from Jesus, and Luke 4:36 had already shown the crowd marvelling that He commands unclean spirits “with authority and power.” Henry names the point: “The Lord Jesus is the fountain of power and authority, to whom all creatures must, in one way or another, be subject.” The One sent by the Father (Luke 4:43) sends in turn (9:2), and Luke 10:16 binds the chain: to receive the messenger is to receive Christ and the Father. This is the widely-held reading of the passage among the commentators in the brief.

Luke 4:36 · Luke 4:43 · Luke 10:16

Twelve for Israel: the King gathering His people ancient/widely-held

⚙ Jesus sends exactly twelve to the villages of Israel, and He will promise them thrones “judging the twelve tribes of Israel” (Luke 22:30). The number recalls Israel's twelve tribes (Genesis 49:28), and the sending announces that Israel's King is gathering His people around Himself. Geneva frames the mission as a proclamation to the whole land so “none of the Israelites might pretend ignorance.” This figural reading of the Twelve as the nucleus of restored Israel is ancient and widely held, though Luke 9 itself does not state it.

Luke 22:30 · Genesis 49:28

Sent without bread, they meet the Bread-giver novel

⚙ The Twelve are forbidden bread for the road (v. 3), and a few verses later, back from the mission, they stand before five thousand with only five loaves (Luke 9:13), where Jesus supplies what they lack. Cambridge links the two verses at the word “bread.” Reading the prohibition as preparing them to learn that the Lord Himself provides is a literary reading of Luke's sequence offered by this tool; the provision theme itself is confirmed in Luke 22:35 (“did you lack anything?” “Nothing.”).

Luke 9:13 · Luke 22:35

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 prints singular ῥάβδον in v. 3; the KJV tradition followed by Gill and Geneva read plural “staves.” Ellicott and Cambridge cite the manuscripts for the singular. Luke's prohibition of a staff differs from Mark 6:8's permission of one; the difference is recorded, not resolved. In v. 4 the BSB's “until” is interpretive: the Greek is paratactic (“there remain, and from there go out”). In v. 5 Ellicott prefers “a testimony unto them”; BSB has “against.”

Sources. Barnes and Poole offer no independent comment on these verses in the brief (both refer the reader to their Matthew notes), so they are not quoted. Benson's one substantive line (filed under Luke 9:1) glosses v. 4 and is quoted there. Pulpit's note on v. 5 continues with remarks reflecting 1880s anti-Jewish prejudice; only its description of the dust custom is quoted. Cambridge's 9:1 entry in the source appears to contain displaced text; nothing from the disturbed portion is quoted.

Uncertain. Whether the powers of v. 1 were limited to this mission (Pulpit) is not decided by Luke 9. Cambridge's “two and two” comes from Mark 6:7, not Luke. The Nehemiah 5:13 thread is this tool's comparison, not drawn from the commentators. Frequencies (“in N vv”) are Verifier counts of New Testament verses by Strong's number.

✦ = 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)