The Fallible Study Bible

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Luke9:18–20

Peter’s Confession of Christ

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

Luke 9:18–20 — Peter’s Confession of Christ. 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.

18

One day as Jesus was praying in private and the disciples were with Him, He questioned them: “Who do the crowds say I am?”

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai egeneto en auton tō einai proseuchomenon kata monas hoi mathētai synēsan autō kai epērōtēsen autous legōn Tina hoi ochloi legousin me einai

Word by word23 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐγένετοegeneto[One day]G1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Middle3rd Person Singular
ginomai: to come to be The narrative formula Luke uses to open a scene; it introduces, it does not date.
ἐνenasG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐτὸνauton[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 PronounAccusative Masculine 3rd Person Singular
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
εἶναιeinaiwasG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Infinitive Active
Articular infinitive (en tō einai): “in the being,” i.e. “while He was.” The question is framed inside the prayer, not after it.
προσευχόμενονproseuchomenonprayingG4336
√ προσεύχομαι — to pray to God, iVerbPresent Participle Middle or PassiveAccusative Masculine Singular
proseuchomai: to pray (present participle) The present participle holds Jesus in the act of praying when the question comes. Luke alone of the three Synoptic accounts sets the confession in prayer, as he sets the baptism (3:21), the choosing of the Twelve (6:12) and the transfiguration (9:28 to 29) in prayer. Ellicott reads the stress as Luke seeing “the result of the previous prayer”; Maclaren as preparation for a “fateful” moment.
κατὰkatainG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
μόναςmonasprivateG3441
√ μόνος — remaining, iAdjectiveAccusative Feminine Plural
monos: alone, only Accusative feminine plural in a fixed idiom (kata monas): privacy from the crowds, not solitude from the disciples.
οἱhoi[and] theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
μαθηταίmathētaidisciplesG3101
√ μαθητής — a learner, iNounNominative Masculine Plural
συνῆσανsynēsanwere withG4895
√ σύνειμι — to be in company with, iVerbImperfect Indicative Active3rd Person Plural
syneimi: to be in company with A rare compound (2 New Testament verses per the Verifier). The imperfect pictures the disciples as a standing circle around the praying Lord: the very company who will be asked to speak for themselves in verse 20.
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
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐπηρώτησενepērōtēsenHe questionedG1905
√ ἐπερωτάω — to ask for, iVerbAorist Indicative Active3rd Person Singular
eperōtaō: to ask, question Aorist: a single, deliberate question. The epi compound often marks a probing inquiry rather than casual asking.
αὐτοὺςautousthemG846
√ 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
λέγωνlegōnG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
ΤίναTinaWhoG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Masculine Singular
tis: who? Accusative, the subject of the infinitive “to be”: “whom do they say me to be.”
οἱhoi{do} theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ὄχλοιochloicrowdsG3793
√ ὄχλος — a throng (as borne along)NounNominative Masculine Plural
ochlos: a throng Plural: the crowds whom Luke has just shown fed in the wilderness (9:10 to 17). Their many opinions are the foil for one confession.
λέγουσινlegousinsayG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Plural
μεmeIG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
The accusative με with the infinitive εἶναι: “me to be.” The question is about His identity, not His teaching.
εἶναιeinaiamG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Infinitive Active
19

They replied, “Some say John the Baptist; others say Elijah; and still others, that a prophet of old has arisen.”

Berean Standard Bible · CC0

Greek — tap a word ↓

de Hoi apokrithentes eipan Iōannēn ton Baptistēn de alloi Ēlian de alloi hoti prophētēs tis tōn archaiōn anestē

Word by word18 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ΟἱHoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἀποκριθέντεςapokrithentesThey repliedG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Participle PassiveNominative Masculine Plural
apokrinomai: to answer Aorist passive-form participle, the stock Semitic “answering said.” The disciples report; they do not yet confess.
εἶπανeipan. . .G2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Plural
ἸωάννηνIōannēn[Some say] JohnG2491
√ Ἰωάννης — Joannes (iNounAccusative Masculine Singular
Iōannēs: John Herod’s fear (9:7 to 9) has already put this rumor on the page: John “raised from the dead.” Gill: “some who thought that he was risen from the dead.”
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ΒαπτιστήνBaptistēnBaptistG910
√ Βαπτιστής — a baptizer, as an epithet of Christ's forerunnerNounAccusative Masculine Singular
baptistēs: baptizer A rare epithet (12 verses per the Verifier), used only of John. The crowds can only place Jesus by reference to the forerunner.
δὲdeG1161
√ δέ — but, and, etcConjunction
ἄλλοιalloiothers [say]G243
√ ἄλλος — "else," iAdjectiveNominative Masculine Plural
allos: other Repeated (alloi... alloi): the divided crowd, one opinion after another.
ἨλίανĒlianElijahG2243
√ Ἡλίας — Helias (iNounAccusative Masculine Singular
Hēlias: Elijah The expected forerunner of Malachi 4:5. Gill: “according to the Jewish notion, was to be the forerunner of the Messiah.” To call Jesus Elijah is to make Him the herald, not the King.
δὲdeand stillG1161
√ δέ — but, and, etcConjunction
ἄλλοιalloiothersG243
√ ἄλλος — "else," iAdjectiveNominative Masculine Plural
ὅτιhotithatG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
προφήτηςprophētēsa prophetG4396
√ προφήτης — a foreteller ("prophet")NounNominative Masculine Singular
prophētēs: prophet Each popular answer is high, yet each is a forerunner category. The answers honor Him and still stop short; Pulpit calls them “heralds of the looked-for glorious King Messiah.”
τιςtisG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounNominative Masculine Singular
τῶνtōnofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ἀρχαίωνarchaiōnoldG744
√ ἀρχαῖος — original or primevalAdjectiveGenitive Masculine Plural
archaios: ancient, original Rare (11 verses). “Of the ancients”: the crowds look backward for a category, where verse 20 will name the One the prophets looked forward to.
ἀνέστηanestēhas arisenG450
√ ἀνίστημι — to stand up (literal or figurative, transitive or intransitive)VerbAorist Indicative Active3rd Person Singular
anistēmi: to stand up, rise Aorist active. The crowds already speak in resurrection terms, but of a past prophet returning. Two verses later (9:22, outside this unit) Jesus applies this same verb family to Himself: the Son of Man must be raised on the third day. The popular rumor guesses the right category of event and the wrong person.
20

“But what about you?” Jesus asked. “Who do you say I am?” Peter answered, “The Christ of God.”

Berean Standard Bible · CC0

Greek — tap a word ↓

de Hymeis de Eipen autois tina legete me einai de Petros apokritheis eipen Ton Christon tou Theou

Word by word17 · parsed
δὲdeBut [what about]G1161
√ δέ — but, and, etcConjunction
ὙμεῖςHymeisyouG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Plural
sy: you (plural, emphatic) The hinge of the unit. The crowds’ answers were reported; this pronoun demands a confession. Maclaren: the double question was meant “to make the disciples feel the gulf which separated them from the rest of the nation.”
δὲdeG1161
√ δέ — but, and, etcConjunction
ΕἶπενEipen[Jesus] askedG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτοῖςautoisG846
√ 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
τίναtinaWhoG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Masculine Singular
λέγετεlegetedo you sayG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active2nd Person Plural
legō: to say Present tense: what do you now say. Echoes legousin (v. 18) so that the disciples’ word is set over against the crowds’ word.
μεmeIG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
εἶναιeinaiamG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Infinitive Active
δὲdeG1161
√ δέ — but, and, etcConjunction
ΠέτροςPetrosPeterG4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounNominative Masculine Singular
Petros: a rock Peter speaks as mouthpiece; Gill: “in the name of the rest of the disciples, they assenting to it.” Luke records the confession without the rock saying of Matthew 16:18.
ἀποκριθεὶςapokritheisansweredG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Participle PassiveNominative Masculine Singular
Aorist passive-form participle of apokrinomai, the same stock form the disciples used in v. 19; now the answer is their own.
εἶπενeipen. . .G2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ΤὸνTonTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ΧριστὸνChristonChristG5547
√ Χριστός — anointed, iNounAccusative Masculine Singular
Christos: anointed The Greek rendering of Hebrew māšîaḥ, the Anointed of the LORD (as in Psalm 2:2, where the Septuagint has christos). With the article, “the Christ”: not one anointed figure among others (prophet, priest, king) but the promised one. Barnes: “The ‘Messiah’ appointed by God, and who had been long promised by him.” Henry: “both appointed to be the Messiah, and qualified for it.”
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 Genitive of source or possession: the Christ who belongs to God, whom God anointed and sent. The form recurs in Luke 23:35, on the lips of the rulers at the cross. (The brief’s lexicon line for G2316 is truncated to a secondary gloss; the sense here is plainly “God.”)

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 question born in prayer — Luke 9:18

Luke opens with his scene formula καὶ ἐγένετο and places Jesus in the act of praying (προσευχόμενον, present participle) κατὰ μόνας, “in private.” Benson, Poole, Gill, Geneva and Cambridge agree the phrase means apart from the crowds, for the disciples συνῆσαν, “were with” Him. Ellicott sees Luke presenting the confession as “the result of the previous prayer”; Maclaren asks, “How should fateful moments be prepared for but by communion with the Father?” Gill goes further, supposing Jesus prayed for His disciples “that they might have a clearer revelation of him.” ⚙ That last is Gill’s inference; Luke states the prayer, not its content.

ii. The crowds’ high and insufficient answers — Luke 9:19

The disciples report three opinions: John the Baptist, Elijah, or one “of the ancients” (τῶν ἀρχαίων) who “has arisen” (ἀνέστη). Every answer is honorable; every answer is a forerunner. Pulpit traces the popular hope that “certain of the great national heroes were to reappear,” and Gill notes Elijah was expected as “the forerunner of the Messiah.” Cambridge draws the sad conclusion: His own received Him not; yet “He had not come to force belief, but to win conviction.” ⚙ Luke’s rare word archaios ties this report verbally to Herod’s perplexity in 9:7 to 9: the court and the crowd share the same confusion.

iii. “But you”: the confession — Luke 9:20

The fronted, emphatic Ὑμεῖς δὲ turns the question from reporting to confessing, with the same verb (legō) used of crowd and disciples alike. Peter, as mouthpiece (Gill: “in the name of the rest”), answers Τὸν Χριστὸν τοῦ Θεοῦ. Ellicott notes the form is peculiar to Luke and matches “the Lord’s Christ” of Simeon (2:26). Barnes glosses it as “The ‘Anointed’ of God,” Henry as one “both appointed to be the Messiah, and qualified for it.” Cambridge calls this the first time “the revealed mystery was openly recognised and confessed.” Pulpit adds the necessary shadow: the disciples “could not grasp yet the conception of a suffering Messiah,” and Maclaren reads the whole passage as a movement from confession to the cross, which verse 22 at once announces.

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

⚙ Read from the text alone, the unit sets two kinds of speech side by side. The crowds “say” many things about Jesus, all respectful and all wrong because they file Him among forerunners and returning dead. The disciples are asked to “say” one thing, and Peter names Him by God’s own title: the Anointed who belongs to God. Luke places the question inside Jesus’ prayer, which suggests (without stating) that the right confession is given, not merely reasoned out; Matthew 16:17 makes that explicit, and Luke 10:21 to 22 shows the Son praising the Father for revealing hidden things to little ones. The confession is true but not yet complete: the next verse binds “the Christ of God” to suffering, rejection and being raised. So the passage asks every reader the same plural, emphatic question, and teaches that a right title must be followed into the meaning the Christ Himself gives it. This reading is offered to be tested against the whole of Scripture.

The crowds look backward for a prophet who has risen; the disciples are asked to look at Him and name the Anointed who will rise.

⚙

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.

Herod’s report and the disciples’ report: one rumor in two mouths verbal / quotation: confirmed

Luke 9:8 gives the same triad (John, Elijah, “one of the ancient prophets has arisen”) as the perplexity of Herod. The Verifier confirms the rare ἀρχαῖος together with anistēmi and prophētēs. Luke frames the feeding of the five thousand between Herod’s question “Who then is this?” (9:9) and Jesus’ question here, so that Peter’s confession answers the question the tetrarch could not.

Luke 9:8

basis: Verifier: shared Greek lexemes G744 ἀρχαῖος (in 11 vv, rare), G450 ἀνίστημι (in 107 vv), G4396 προφήτης (in 138 vv); intra-Lukan verbal repetition, not a quotation

The Synoptic parallels: the same report at Caesarea Philippi verbal / quotation: confirmed

Mark 8:28 and Matthew 16:14 carry the same answer with the rare epithet Βαπτιστής. Matthew adds Jeremiah; Matthew and Mark place the scene near Caesarea Philippi (Poole, Gill, Cambridge, Pulpit), which Luke omits, while Luke alone adds the prayer. ⚙ The verbal agreement records a shared tradition; which Gospel depends on which is not settled by the lexemes, and Ellicott even doubts Luke had Matthew and Mark “in the form in which we now have them.”

Mark 8:28 · Matthew 16:14

basis: Verifier: shared Greek lexemes G910 Βαπτιστής (in 12 vv, rare), G2491 Ἰωάννης (in 132 vv), G4396 προφήτης (in 138 vv); Synoptic parallel wording, not a citation of one text by another

“The Christ of God” from the cradle to the cross structural / thematic: confirmed

Luke frames the title at both ends of the Gospel. Simeon is promised he will see “the Lord’s Christ” (2:26), which Ellicott and Cambridge cite as the parallel; at the cross the rulers sneer that He should save Himself “if He is the Christ of God, the Chosen One” (23:35). The confession of 9:20 sits between infant recognition and mocking unbelief. ⚙ The Verifier records only Christos (500 verses) as shared, so the link rests on Luke’s repeated phrase-shape, not on a rare word.

Luke 2:26 · Luke 23:35

basis: Verifier pair: shared G5547 Χριστός (in 500 vv) only, common; link is Luke’s recurring title-form, noted by Ellicott and Cambridge for 2:26

“A prophet has arisen” and the Son of Man who will be raised structural / thematic: confirmed

The crowds use ἀνέστη of a past prophet returning; Luke 24:7 recalls Jesus’ word that the Son of Man must rise on the third day, using the same verb family. ⚙ This is a thematic irony drawn by the tool: the shared lexeme is common (107 verses), and no commentator in the brief draws it.

Luke 24:7

basis: Verifier pair: shared G450 ἀνίστημι (in 107 vv), not rare; thematic resurrection motif, no quotation claim

Elijah the forerunner: Malachi’s promise behind the rumor structural / thematic: confirmed

Pulpit and Gill explain the Elijah answer from the expectation that Elijah would come before the great Day of the LORD (Malachi 4:5). Luke has already applied that hope to John, who goes “in the spirit and power of Elijah” (Luke 1:17). The crowds therefore confuse the herald with the One heralded. Cross-Testament (Greek to Hebrew), so no shared Strong’s number can ground a verbal tier.

Malachi 4:5 · Luke 1:17

basis: Cross-Testament motif (Hebrew Malachi to Greek Luke) named by Pulpit and Gill; no shared Strong’s lexeme possible across languages, so not verbal

The LORD and His Anointed typological

“The Christ of God” is the Greek form of the Old Testament title “the LORD’s anointed.” Psalm 2:2 sets the kings of the earth against the LORD and against His Anointed One; Acts 4:26 to 27 later quotes that psalm and applies it to Jesus, “whom You anointed.” ⚙ The link from Luke 9:20 to Psalm 2 is conceptual (the title), not a quotation in this verse; Acts supplies the apostolic application.

Psalm 2:2 · Acts 4:26

basis: Cross-Testament title link (Hebrew māšîaḥ, Septuagint christos); ancient/widely-held messianic reading attested by the apostolic citation in Acts 4:25 to 27; no shared Strong’s number across languages

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Anointed of God, appointed and qualified ancient/widely-held

⚙ Peter’s confession gathers the Old Testament hope of the Anointed (Psalm 2:2) into one Person. Henry calls it “an unspeakable comfort” that Jesus is God’s Anointed, “both appointed to be the Messiah, and qualified for it”; Barnes, “The ‘Messiah’ appointed by God, and who had been long promised by him.” Gill, following a Persic reading “Christ God,” goes further to confess Him “the Son of God, and God over all, blessed for ever”; that is Gill’s confession from the whole canon (Romans 9:5), not a claim about Luke’s wording here. Luke’s own phrase ties the title to Simeon’s “Lord’s Christ” and to the Father’s voice at the transfiguration a few verses later (9:35), naming Him Son and Chosen.

Psalm 2:2 · Luke 2:26 · Luke 9:35 · Romans 9:5

The confession that leads to the cross ancient/widely-held

⚙ Luke does not let the title stand alone: verse 22 (just beyond this unit) binds “the Christ of God” to suffering, rejection, death and being raised. Maclaren reads the passage as three stages, confession, the Messiah’s sufferings, and the disciple’s cross; Pulpit says the disciples “could not grasp yet the conception of a suffering Messiah” and that “It needed the Resurrection to complete the education of faith.” Luke 24:26 is the risen Lord’s own answer: “Was it not necessary for the Christ to suffer these things and then to enter His glory?”

Luke 9:22 · Luke 24:26 · Isaiah 53:3

Not a prophet returned, but the Prophet who rises novel

⚙ The crowds say “one of the ancient prophets has arisen.” The irony, offered here as the tool’s own reading, is that Jesus is the Prophet like Moses whom God would “raise up” (Deuteronomy 18:15; applied to Jesus in Acts 3:22), and that He Himself will rise (Luke 24:7). The crowds had the vocabulary of resurrection and the category of prophet; they lacked the Person. The Prophet-like-Moses fulfillment is apostolic (Acts 3:22); the wordplay on anistēmi in Luke 9:19 is novel.

Deuteronomy 18:15 · Acts 3:22 · Luke 24:7

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)
  • 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: Greek per the Berean interlinear; BSB (CC0) English. The interlinear word order follows the English gloss arrangement (e.g. auton before tō in v. 18); the literal renderings above follow the Greek order. Gill reports variants: Alexandrian and Arabic “men” for “the crowds” (v. 18, as Matthew 16:13), a Persic “Christ God,” and Codex Bezae “the Christ, the Son of God” (v. 20); these are reported from Gill, not independently collated. Sources: Barnes, JFB and Poole on these verses largely refer readers to their Matthew and Mark notes; Henry’s comment is one block for 9:18 to 27 and is quoted only once. The lexicon gloss supplied for G2316 is a truncated secondary sense (“a magistrate”); the meaning in v. 20 is “God.” Geography (Caesarea Philippi) comes from Matthew and Mark via the commentators; Luke does not name the place. Cambridge’s denial of Petrine primacy and Gill’s statement of what Jesus prayed are interpretive judgments by those authors. The Luke 2:26 and 23:35 threads rest only on the common word Christos per the Verifier, so they are tiered structural; the Luke 24:7 resurrection link is the tool’s own, uncited by any commentator here. The Acts 22:11 candidate (rare G4895 σύνειμι, 2 vv) was left out: the shared verb carries no thematic link.

✦ = 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)