The Fallible Study Bible

The Fallible · Synthetic · Study Bible

Luke9:37–42

The Boy with an Evil Spirit

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

Luke 9:37–42 — The Boy with an Evil Spirit. 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.

37

The next day, when they came down from the mountain, Jesus was met by a large crowd.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Egeneto tē hexēs hēmera autōn katelthontōn apo tou orous autō synēntēsen polys ochlos

Word by word14 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ἘγένετοEgenetoG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Middle3rd Person Singular
ginomai: to come to be The Septuagint narrative formula (wayᵉhî in Hebrew) that Luke favours; it gives the episode a scriptural cadence.
τῇtēTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
ἑξῆςhexēsnextG1836
√ ἑξῆς — successiveAdverb
hexēs: next in order A Lukan adverb (Luke 7:11; Acts 21:1; 25:17; 27:18). The night between glory and need is passed over in one word.
ἡμέρᾳhēmeradayG2250
√ ἡμέρα — day, iNounDative Feminine Singular
αὐτῶνautōnwhenG846
√ 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 Plural
κατελθόντωνkatelthontōnthey came downG2718
√ κατέρχομαι — to come (or go) down (literally or figuratively)VerbAorist Participle ActiveGenitive Masculine Plural
katerchomai: to come down Aorist participle in a genitive absolute. The descent is the hinge of the unit: the One just declared “My Son, the Chosen One” (9:35) does not remain on the height but comes down to where the demon is at work. Cambridge recalls Moses' descent with a shining face (Exodus 34:30).
ἀπὸapofromG575
√ ἀπό — "off," iPreposition
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
ὄρουςorousmountainG3735
√ ὄρος — perhaps akin to G142 (αἴρω)NounGenitive Neuter Singular
oros: mountain The mountain of 9:28; Luke never names it, and the point is theological rather than geographical.
αὐτῷautō[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 PronounDative Masculine 3rd Person Singular
συνήντησενsynēntēsenwas metG4876
√ συναντάω — to meet withVerbAorist Indicative Active3rd Person Singular
synantaō: to meet with Aorist active, the crowd as subject; Luke uses the verb again of the meeting at 22:10.
πολύςpolysby a largeG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveNominative Masculine Singular
ὄχλοςochloscrowdG3793
√ ὄχλος — a throng (as borne along)NounNominative Masculine Singular
ochlos: a throng The crowd is the setting for the whole failure and the whole rescue; Jesus' lament in v. 41 is addressed into its midst.
38

Suddenly a man in the crowd cried out, “Teacher, I beg You to look at my son, for he is my only child.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai idou anēr apo tou ochlou eboēsen legōn Didaskale deomai sou epiblepsai epi mou ton huion hoti estin moi monogenēs

Word by word20 · parsed
καὶkaiSuddenlyG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰδοὺidou. . .G2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
idou: behold Lukan narrative pointer; it lifts one voice out of the crowd.
ἀνὴρanēra manG435
√ ἀνήρ — a man (properly as an individual male)NounNominative Masculine Singular
ἀπὸapoinG575
√ ἀπό — "off," iPreposition
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ὄχλουochloucrowdG3793
√ ὄχλος — a throng (as borne along)NounGenitive Masculine Singular
ἐβόησενeboēsencried outG994
√ βοάω — to halloo, iVerbAorist Indicative Active3rd Person Singular
boaō: to cry aloud A strong, public shout (12 NT verses); the father's need will not wait for a quieter moment.
λέγωνlegōn. . .G3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
ΔιδάσκαλεDidaskaleTeacherG1320
√ διδάσκαλος — an instructor (genitive case or specially)NounVocative Masculine Singular
didaskalos: teacher Vocative. Ellicott and Cambridge note Luke's choice of “Teacher” where the parallels vary; the father addresses Jesus by the ordinary title, not yet by faith's full confession.
δέομαίdeomaiI begG1189
√ δέομαι — to beg (as binding oneself), iVerbPresent Indicative Middle or Passive1st Person Singular
deomai: to beg Present middle: “I am begging.” The same verb returns in v. 40 (aorist): he has already begged the disciples. The two petitions frame the failure.
σουsouYouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
ἐπιβλέψαιepiblepsaito lookG1914
√ ἐπιβλέπω — to gaze at (with favor, pity or partiality)VerbAorist Infinitive Active
epiblepō: to look upon with favour Aorist infinitive, a rare verb (3 NT verses: here, Luke 1:48, James 2:3). In Mary's song God “looked upon the humble estate of his servant” (1:48); the father now asks Jesus to do what God did for Mary. The request is for regard that becomes rescue, echoing the Septuagint prayers for God to “look upon” the afflicted.
ἐπὶepiatG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
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
υἱόνhuionsonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounAccusative Masculine Singular
ὅτιhotiforG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἐστινestinhe isG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
μοίmoimyG1473
√ ἐγώ — I, mePersonal / Possessive PronounDative 1st Person Singular
μονογενήςmonogenēsonly childG3439
√ μονογενής — only-born, iAdjectiveNominative Masculine Singular
monogenēs: only-born A rare adjective (9 NT verses). Luke alone among the Evangelists records it of this boy, as of the widow's son (7:12) and Jairus's daughter (8:42). One verse earlier the Father has named his own Son from the cloud (9:35); the juxtaposition of an earthly father pleading for his only son is set in the text itself, whatever weight one gives it.
39

A spirit keeps seizing him, and he screams abruptly. It throws him into convulsions so that he foams at the mouth. It keeps mauling him and rarely departs from him.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai idou pneuma lambanei auton kai krazei exaiphnēs kai sparassei auton meta aphrou kai syntribon auton mogis apochōrei ap’ autou

Word by word20 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰδοὺidouG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
πνεῦμαpneumaA spiritG4151
√ πνεῦμα — a current of air, iNounNominative Neuter Singular
pneuma: spirit Neuter; the participle syntribon later agrees with it, so the grammar keeps the spirit as the agent of every torment. In v. 42 Luke names it a daimonion and an unclean spirit.
λαμβάνειlambaneikeeps seizingG2983
√ λαμβάνω — while G138 (αἱρέομαι) is more violent, to seize or remove))VerbPresent Indicative Active3rd Person Singular
lambanō: to take, seize Present indicative of a recurring seizure. Cambridge calls this “the supernatural aspect” of what Matthew describes naturally as lunacy.
αὐτόνautonhimG846
√ 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
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
κράζειkrazeihe screamsG2896
√ κράζω — properly, to "croak" (as a raven) or scream, iVerbPresent Indicative Active3rd Person Singular
krazō: to scream Inarticulate crying, the same verb used of the demons' cries in Luke 4:41.
ἐξαίφνηςexaiphnēsabruptlyG1810
√ ἐξαίφνης — of a sudden (unexpectedly)Adverb
exaiphnēs: suddenly The seizure comes without warning.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
σπαράσσειsparasseiIt throws him into convulsionsG4682
√ σπαράσσω — apparently strengthened from G4685 (σπάω) through the idea of spasmodic contraction)VerbPresent Indicative Active3rd Person Singular
sparassō: to convulse, tear A rare verb (3 NT verses: here, Mark 1:26; 9:26). Its two other uses are both exit convulsions of unclean spirits under Jesus' command; here it describes the spirit's ongoing torment before Jesus arrives.
αὐτὸνauton. . .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
μετὰmeta[so that]G3326
√ μετά — properly, denoting accompanimentPreposition
ἀφροῦaphrouhe foams at the mouthG876
√ ἀφρός — froth, iNounGenitive Masculine Singular
aphros: foam The only NT occurrence of the noun; Geneva compares the falling sickness.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
συντρῖβονsyntribonIt keeps maulingG4937
√ συντρίβω — to crush completely, iVerbPresent Participle ActiveNominative Neuter Singular
syntribō: to crush completely Present participle, neuter, agreeing with pneuma. The verb of shattering: the bruised reed Christ will not break (Matthew 12:20), the God of peace who will crush Satan under the saints' feet (Romans 16:20). The spirit does to the boy what God will finally do to the adversary.
αὐτόνautonhimG846
√ 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
μόγιςmogis[and] rarelyG3425
√ μόγις — with difficultyAdverb
mogis: with difficulty Rare (Luke 9:39 and a few others); the spirit departs grudgingly.
ἀποχωρεῖapochōreidepartsG672
√ ἀποχωρέω — to go awayVerbPresent Indicative Active3rd Person Singular
apochōreō: to go away Rare (3 NT verses), used also in Jesus' “depart from me” (Matthew 7:23).
ἀπ’ap’fromG575
√ ἀπό — "off," iPreposition
αὐτοῦautouhimG846
√ 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
40

I begged Your disciples to drive it out, but they were unable.”

Berean Standard Bible · CC0

Greek — tap a word ↓

kai edeēthēn sou tōn mathētōn hina ekbalōsin auto kai ouk ēdynēthēsan

Word by word11 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐδεήθηνedeēthēnI beggedG1189
√ δέομαι — to beg (as binding oneself), iVerbAorist Indicative Passive1st Person Singular
deomai: to beg Aorist: a petition already made and already disappointed.
σουsouYourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
μαθητῶνmathētōndisciplesG3101
√ μαθητής — a learner, iNounGenitive Masculine Plural
mathētēs: learner, disciple Gill notes these are the nine left below while Peter, James and John were on the mountain.
ἵναhinatoG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
ἐκβάλωσινekbalōsindrive it outG1544
√ ἐκβάλλω — to eject (literally or figuratively)VerbAorist Subjunctive Active3rd Person Plural
ekballō: to eject Aorist subjunctive in a purpose clause. In 9:1 Jesus gave the Twelve dynamis and exousia over all demons, and in 9:6 they went out healing. The failure is therefore not a lack of commission but, as Matthew 17:20 reports Jesus explaining, of faith.
αὐτόauto. . .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 Neuter 3rd Person Singular
καὶkaibutG2532
√ καί — and, also, even, so then, too, etcConjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἠδυνήθησανēdynēthēsanthey were unableG1410
√ δύναμαι — to be able or possibleVerbAorist Indicative Passive3rd Person Plural
dynamai: to be able Aorist passive-deponent with ouk. The flat statement closes the father's speech; Luke offers no softening and, unlike Matthew and Mark, records no private explanation afterward.
41

“O unbelieving and perverse generation!” Jesus replied. “How long must I remain with you and put up with you? Bring your son here.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Ō apistos kai diestrammenē genea de ho Iēsous Apokritheis eipen heōs pote esomai pros hymas kai anexomai hymōn prosagage sou ton huion hōde

Word by word23 · parsed
ὮŌOG5599
√ ὦ — as a sign of the vocative case, OInterjection
ō: O! The vocative interjection marks deep feeling (17 NT verses).
ἄπιστοςapistosunbelievingG571
√ ἄπιστος — (actively) disbelieving, iAdjectiveVocative Feminine Singular
apistos: unbelieving The adjective names the root defect behind the failure of v. 40. Who is addressed is debated: Gill limits it to the unbelieving Jews and scribes, Pulpit extends it to the whole crowd, and Cambridge (from Mark) includes the faltering disciples. The singular genea suggests the whole present generation, disciples not excluded.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
διεστραμμένηdiestrammenēperverseG1294
√ διαστρέφω — to distort, iVerbPerfect Participle Middle or PassiveVocative Feminine Singular
diastrephō: to distort, twist Perfect passive participle. A rare verb (7 NT verses). It is the word of Deuteronomy 32:5 in the Greek Old Testament for Israel's crooked generation, and Paul applies the same phrase to the world in Philippians 2:15. Jesus speaks as Moses spoke in his song: as the covenant mediator before a twisted people. In Acts 13:10 Paul uses it of one who “perverts the straight ways of the Lord.”
γενεὰgeneagenerationG1074
√ γενεά — a generationNounVocative Feminine Singular
genea: generation A Lukan key word for the people of Jesus' day under judgment (7:31; 11:29 to 32, 50 to 51).
δὲdeG1161
√ δέ — but, and, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἈποκριθεὶςApokritheisrepliedG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Participle PassiveNominative Masculine Singular
εἶπενeipen. . .G2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ἕωςheōsHow longG2193
√ ἕως — a conjunction, preposition and adverb of continuance, until (of time and place)Preposition
heōs: until With pote, the idiom “how long.”
πότεpote. . .G4219
√ πότε — interrogative adverb, at what timeConjunction
ἔσομαιesomaimust I remainG1510
√ εἰμί — I exist (used only when emphatic)VerbFuture Indicative Middle1st Person Singular
eimi: to be Future middle: “shall I be.” Bengel (quoted by Cambridge) hears in it Jesus' haste toward the Father; in context the departure (exodos) was the theme of the mountain conversation (9:31).
πρὸςproswithG4314
√ πρός — a preposition of directionPreposition
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀνέξομαιanexomaiput up withG430
√ ἀνέχομαι — to hold oneself up against, iVerbFuture Indicative Middle1st Person Singular
anechomai: to bear with Future middle: “I will hold myself up under you.” Not contempt but costly patience; the same verb describes God's forbearance in the apostolic preaching and the church's mutual endurance (Ephesians 4:2; Colossians 3:13).
ὑμῶνhymōnyouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
προσάγαγεprosagageBringG4317
√ προσάγω — to lead towards, iVerbAorist Imperative Active2nd Person Singular
prosagō: to lead toward Aorist imperative, a rare verb (4 NT verses). The lament turns at once into command: bring him. Peter uses the same verb of Christ's work, “that he might bring us to God” (1 Peter 3:18).
σουsouyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
υἱόνhuionsonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounAccusative Masculine Singular
ὧδεhōdehereG5602
√ ὧδε — in this same spot, iAdverb
hōde: here To Jesus himself, not to the disciples.
42

Even while the boy was approaching, the demon slammed him to the ground in a convulsion. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Eti autou proserchomenou to daimonion errēxen auton kai synesparaxen de ho Iēsous epetimēsen tō tō akathartō pneumati kai iasato ton paida kai apedōken auton tō autou patri

Word by word28 · parsed
δὲdeEvenG1161
√ δέ — but, and, etcConjunction
ἜτιEtiwhileG2089
√ ἔτι — "yet," still (of time or degree)Adverb
eti: still “While still”: the last assault comes as the boy is on his way to Jesus.
αὐτοῦautou[the boy]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
προσερχομένουproserchomenouwas approachingG4334
√ προσέρχομαι — to approach, iVerbPresent Participle Middle or PassiveGenitive Masculine Singular
proserchomai: to approach Present participle: the very act of coming to Jesus provokes the demon's final rage. Gill reads this as malice knowing its end is near.
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
δαιμόνιονdaimoniondemonG1140
√ δαιμόνιον — a dæmonic beingNounNominative Neuter Singular
daimonion: demon Luke's interchange of pneuma, daimonion and pneuma akatharton in vv. 39 to 42 names one being three ways.
ἔρρηξενerrēxenslammed him to the groundG4486
√ ῥήγνυμι — G2608 (κατάγνυμι) being its intensive (with the preposition in composition), and G2352 (θραύω) a shattering to minute fragmentsVerbAorist Indicative Active3rd Person Singular
rhēgnymi: to break, dash Aorist: a single violent throw.
αὐτὸνauton. . .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
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
συνεσπάραξενsynesparaxenin a convulsionG4952
√ συσπαράσσω — to rend completely, iVerbAorist Indicative Active3rd Person Singular
sysparassō: to convulse completely Aorist; extremely rare (2 NT verses: here and Mark 9:20, the parallel account). A verbal fingerprint of the shared tradition.
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἐπετίμησενepetimēsenrebukedG2008
√ ἐπιτιμάω — to tax upon, iVerbAorist Indicative Active3rd Person Singular
epitimaō: to rebuke, charge Aorist. Luke's verb of Jesus' word of power over demons (4:35, 41), fever (4:39) and storm (8:24). The Greek Old Testament uses it for God's rebuke of the sea and of the adversary (compare Zechariah 3:2, “The LORD rebuke you, Satan”). What the disciples could not do with borrowed authority, Jesus does with one word.
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
ἀκαθάρτῳakathartōuncleanG169
√ ἀκάθαρτος — impure (ceremonially, morally (lewd) or specially, (demonic))AdjectiveDative Neuter Singular
akathartos: unclean The cultic word for impurity, applied to the spirit; Luke's demons are “unclean” as opposed to the Holy Spirit who rests on Jesus (3:22; 4:1).
πνεύματιpneumatispiritG4151
√ πνεῦμα — a current of air, iNounDative Neuter Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰάσατοiasatohealedG2390
√ ἰάομαι — to cure (literally or figuratively)VerbAorist Indicative Middle3rd Person Singular
iaomai: to heal Aorist middle. Luke counts exorcism as healing; deliverance and cure are one act of restoring the boy.
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
παῖδαpaidaboyG3816
√ παῖς — a boy (as often beaten with impunity), or (by analogy), a girl, and (genitive case) a childNounAccusative Masculine Singular
pais: boy, child Also “servant” in Luke's Greek; here simply the child.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπέδωκενapedōkengave him backG591
√ ἀποδίδωμι — to give away, iVerbAorist Indicative Active3rd Person Singular
apodidōmi: to give back Aorist active. The verb completes the father's plea of v. 38: the only son asked to be looked upon is given back. Only Luke records it here; at Nain he likewise “gave him to his mother” (7:15). The healing ends not with the crowd's amazement alone but with a family restored.
αὐτὸνauton. . .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
τῷtōtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
πατρὶpatrifatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounDative Masculine Singular

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. From the mountain to the crowd — Luke 9:37

Luke opens with his Septuagintal Ἐγένετο and a genitive absolute of descent, κατελθόντων: “they having come down from the mountain.” The glory of 9:28 to 36 is behind them; a great crowd is in front. Cambridge infers from the next day that the Transfiguration took place at night, and recalls Moses' shining face as he came down (Exodus 34:30). Pulpit pictures a holy joy on Jesus' face after the heavenly conversation. Ellicott notes that Luke, writing for Gentiles, omits the Elijah discussion of Matthew and Mark. Poole observes, soberly, that the people were often amazed at Christ's miracles but seldom embraced him as Saviour. Geneva sets the keynote for the whole unit: “Nothing offends Christ as much as incredulity, although he bears with it for a time.”

ii. An only son, and a looking that rescues — Luke 9:38 to 40

A man from the crowd shouts (ἐβόησεν) and begs (δέομαι) Jesus to look upon (ἐπιβλέψαι) his son, “for he is my μονογενής.” Ellicott and Pulpit both observe that Luke alone records this boy was an only child, a mark of the Evangelist's tender sympathy; Gill says the father mentions it to move Christ's compassion. The verb epiblepō is rare: it is the word of Mary's song, God “looked upon the humble estate of his servant” (1:48). The description of the boy (v. 39) piles up present-tense verbs of seizure, crying, convulsing (σπαράσσει) and crushing (συντρῖβον). Cambridge calls this the supernatural side of what Matthew describes as lunacy; Geneva compares the falling sickness. Then the hinge: “I begged your disciples to cast it out, and they were not able” (οὐκ ἠδυνήθησαν), though in 9:1 they had been given power over all demons. Cambridge supplies Jesus' later explanation from Matthew 17: their deficient faith. Pulpit candidly calls the whole question of possession “very difficult,” while noting that the Lord plainly assumes an unclean spirit here.

iii. The lament and the word of power — Luke 9:41 to 42

Jesus' answer joins lament and command. “O ἄπιστος and διεστραμμένη generation” echoes the twisted generation of Deuteronomy 32:5 in the Greek Old Testament; the future ἀνέξομαι speaks of a patience that bears weight. Who is addressed is debated: Gill limits it to the unbelieving Jews and scribes, Pulpit to the whole crowd in whose midst he stood, and Cambridge, quoting Bengel, hears the trouble of One hastening to the Father yet held back by his disciples' slowness. Cambridge and Pulpit both draw out the contrast between the glory of the mountain and the misery below. The lament ends at once in grace: προσάγαγε, “bring your son here.” As the boy approaches, the demon dashes and convulses him (συνεσπάραξεν, found elsewhere only in Mark 9:20), but Jesus ἐπετίμησεν, healed the boy, and ἀπέδωκεν, gave him back to his father. Gill reads the last convulsion as malice knowing its doom; Pulpit says a single word of the Master was sufficient; Henry draws the pastoral comfort of receiving our children “as healed by the hand of Christ.”

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

⚙ Read on its own terms, the unit sets two scenes side by side: the Father on the mountain declaring “This is My Son, the Chosen One” (9:35), and a father on the plain crying “look upon my son, my only one” (9:38). Between them stand disciples who had been given authority (9:1) and could not use it, and a generation the Lord calls faithless and twisted, using words that recall Moses' song (Deuteronomy 32:5). The text does not blame the boy or his father; it puts the failure where Jesus puts it, in unbelief. It does not find the remedy in better technique but in the Person: “bring your son here.” The last word belongs to Jesus' authority (rebuked), his compassion (healed), and his restoration (gave him back). This reading is offered to be tested against Scripture. Its claim that the two “sons” are deliberately juxtaposed rests on Luke's sequence, not on any explicit statement, and should be held lightly.

The disciples could not; Jesus said, “Bring him here,” and gave the only son back to his father.

⚙

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 seizure in Mark: a rare verb of convulsion verbal / quotation: confirmed

Luke's συνεσπάραξεν (v. 42) is one of only two New Testament uses of sysparassō; the other is Mark 9:20, the parallel account, where the spirit convulses the boy at the sight of Jesus. The Verifier also records pneuma shared. This is a genuine verbal fingerprint of the common synoptic tradition, not a citation.

Mark 9:20

basis: Verifier: shared Greek lexeme G4952 sysparassō (in 2 vv), plus G4151 pneuma (in 344 vv); synoptic parallel account

“O faithless and perverse generation” in Matthew and Mark verbal / quotation: confirmed

Matthew 17:17 shares both ἄπιστος and the rare διεστραμμένη, together with hōde (“bring him here”). Mark 9:19 shares apistos and the vocative ō but lacks “perverse.” Luke agrees with Matthew against Mark in including diastrephō, a detail of interest for the synoptic relationship that this tool does not try to resolve.

Matthew 17:17 · Mark 9:19

basis: Verifier: Matthew 17:17 shares G1294 diastrephō (in 7 vv), G571 apistos (in 21 vv), G5602 hōde (in 59 vv); Mark 9:19 shares G571 apistos (in 21 vv), G5599 ō (in 17 vv), G611 apokrinomai

Luke's three only children verbal / quotation: confirmed

Only Luke describes three children healed or raised by Jesus as μονογενής: the widow's son at Nain (7:12), Jairus's daughter (8:42), and this boy (9:38). Ellicott ties this to Luke's tender sympathy (though his reference to “Luke 5:12” is a slip for 7:12), and Cambridge cross-references 8:42. At Nain, too, the story ends with Jesus giving the son to his parent (7:15), though with didōmi, not the apodidōmi of 9:42.

Luke 7:12 · Luke 8:42 · Luke 7:15

basis: Verifier pair checks: Luke 9:38 and Luke 7:12 share G3439 monogenēs (in 9 vv), G3793 ochlos, G2400 idou, G5207 huios; Luke 9:38 and Luke 8:42 share G3439 monogenēs (in 9 vv). The 9:42 to 7:15 “gave back” link shares no lexeme (structural only).

“He has looked upon”: Mary's song and the father's plea verbal / quotation: confirmed

The father asks Jesus ἐπιβλέψαι, to look upon his son. The verb occurs in only three New Testament verses; in Luke 1:48 Mary sings that God “has looked upon the humble estate of His servant.” The shared rare verb lets the reader hear the father asking of Jesus the favourable regard Mary praised in God. The third use (James 2:3, looking with favour on the rich man) shows the word's sense of partial, favouring regard.

Luke 1:48 · James 2:3

basis: Verifier: shared Greek lexeme G1914 epiblepō (in 3 vv) with Luke 1:48 and James 2:3; a rare verbal link, not a quotation

Convulsion at the word: the first exorcism in Mark verbal / quotation: confirmed

The rare σπαράσσω (3 NT verses) appears in Luke 9:39 and at Mark 1:26, where the unclean spirit (akathartos, also shared with Luke 9:42) convulses a man and cries out as it leaves at Jesus' rebuke; Mark 9:26 is the exit of this same boy's spirit. The pattern is constant: the spirit's last violence precedes its obedience.

Mark 1:26 · Mark 9:26

basis: Verifier: shared G4682 sparassō (in 3 vv) and G169 akathartos (in 30 vv) with Mark 1:26; G4682 sparassō (in 3 vv) and G2896 krazō with Mark 9:26

A crooked and twisted generation: Moses' song structural / thematic: confirmed

Jesus' “O unbelieving and perverse generation” recalls Deuteronomy 32:5, where Moses in his song calls Israel a crooked and twisted generation, and 32:20, children in whom is no faithfulness. Paul applies the same Greek phrase to the world in Philippians 2:15. Because this is a Greek to Hebrew link, shared Strong's numbers cannot establish it; the resemblance is in the Septuagint wording and in the shared situation of a mediator lamenting a resistant people. Commentators commonly note the echo, but no allusion is announced in the text.

Deuteronomy 32:5 · Deuteronomy 32:20 · Philippians 2:15

basis: Cross-Testament (Greek to Hebrew): no shared Strong's possible; resemblance is the Septuagint phrasing of Deut 32:5 (genea skolia kai diestrammenē) and the motif of a mediator's lament; Philippians 2:15 is an NT reuse of the same phrase

Coming down the mountain to an unfaithful people typological

Cambridge points to Exodus 34:30 for the radiance of one descending a mountain. The larger pattern is Moses coming down from Sinai to find the people faithless at the calf (Exodus 32:7, 19): glory above, failure below, and a mediator who must deal with it. Jesus' “how long shall I bear with you” resembles the LORD's “how long” over Israel in the wilderness (Numbers 14:11, 27). This is a figural pattern, widely noted, not a verbal or quotation link.

Exodus 32:19 · Exodus 34:30 · Numbers 14:27

basis: Cross-Testament pattern (ancient/widely-held): mountain descent to a faithless people and a lament of “how long”; Cambridge cites Exodus 34:30. No shared lexeme can be computed across Greek and Hebrew.

“Bring him”: the rare verb of being brought to God structural / thematic: confirmed

Jesus' command προσάγαγε uses prosagō, a verb in only four New Testament verses. In 1 Peter 3:18 it states the purpose of Christ's suffering: “that He might bring you to God.” The shared verb is real, but the contexts differ widely (a father bringing a child; Christ bringing sinners to God). The link is offered as a thematic resonance, not a deliberate allusion.

1 Peter 3:18

basis: Verifier: shared G4317 prosagō (in 4 vv) plus G4151 pneuma; rare lexeme but different context and agent, so tiered thematic, not verbal allusion

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The only Son on the mountain, the only son on the plain novel

⚙ Luke places the Father's voice, “This is My Son, the Chosen One; listen to Him” (9:35), immediately before an earthly father's cry, “look upon my son, for he is my only one” (9:38). John calls Jesus the monogenēs Son (John 1:14; 3:16), the same rare word Luke uses of the boy. The text does not draw the comparison, so the parallel is a reading, not an exegetical finding: the Father who gives his only Son is the one who, in that Son, gives this only son back. Treat the juxtaposition as suggestive and be cautious about pressing it.

Luke 9:35 · John 1:14 · John 3:16

The stronger one who rebukes the unclean spirit ancient/widely-held

⚙ The disciples' borrowed authority fails; Jesus' word succeeds at once. Luke later gives the explanation in Jesus' own parable: when one stronger than the strong man attacks him, he overcomes him and takes away his armour (Luke 11:21 to 22), and “if I cast out demons by the finger of God, then the kingdom of God has come upon you” (11:20). The rebuke of v. 42 is the kingdom arriving in power, and it points to the final crushing of the adversary promised in Genesis 3:15 and Romans 16:20. Henry's “He can do that for us which his disciples cannot” states the same Christ-centred conclusion. This reading of Jesus' exorcisms as the defeat of Satan's rule is ancient and widely held.

Luke 11:20 · Luke 11:21 · Genesis 3:15 · Romans 16:20

The mediator greater than Moses ancient/widely-held

⚙ Like Moses coming down from Sinai to a faithless people, Jesus comes down from the mountain and laments a “twisted generation” in words that echo Moses' song (Deuteronomy 32:5). Yet where Moses' descent brought judgment at the camp, Jesus' descent brings healing. Luke has just shown Moses himself speaking with Jesus about his exodus (9:31), and Peter will later identify Jesus as the prophet like Moses (Acts 3:22, citing Deuteronomy 18:15; Poole alludes to this expectation in his note on v. 37). The Moses typology of the Transfiguration narrative is widely recognised.

Deuteronomy 32:5 · Deuteronomy 18:15 · Acts 3:22 · Luke 9:31

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)
  • 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)
  • 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: Luke 9:37 to 42 has no significant textual variant affecting the sense in the data supplied. Gill notes that the Vulgate, Syriac and Persic versions read “met them” in v. 37. Sources: Barnes, JFB and Benson give no independent comment on these verses beyond cross references to Matthew 17 and Mark 9; Henry's single note covers vv. 37 to 42 and is reused. Benson's note concerns v. 44 and is not quoted. Several commentators (Gill, Cambridge, Pulpit) import details from Matthew and Mark (the scribes, the father's kneeling, deafness and dumbness, “Lord, I believe; help my unbelief”); these are flagged where quoted, since Luke's own account is shorter. Two reference slips in the sources are noted at the voices: Ellicott's “Luke 5:12” (should be 7:12) and Cambridge's “Luke 17:15” (should be Matthew 17:15). The relationship between demonic possession and epilepsy is handled differently by the sources (Geneva and Cambridge pair them; Pulpit calls the question very difficult); the text itself attributes the affliction to an unclean spirit. The Deuteronomy 32:5 echo depends on Septuagint wording and is tiered structural, not verbal. The juxtaposition of the Father's Son (9:35) with the father's son (9:38) is a machine reading marked novel.

✦ = 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)