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Luke9:51–56

The Samaritans Reject Jesus

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Luke 9:51–56 — The Samaritans Reject Jesus. 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.

51

As the day of His ascension approached, Jesus resolutely set out for Jerusalem.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Egeneto en tō tas hēmeras tēs autou analēmpseōs symplērousthai kai autos estērisen to prosōpon tou poreuesthai eis Ierousalēm

Word by word19 · 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 Septuagintal “and it came to pass” (kai egeneto) formula Luke uses to open a new section; here it opens the long travel narrative.
ἐνenAsG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
τὰςtastheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
ἡμέραςhēmerasdayG2250
√ ἡμέρα — day, iNounAccusative Feminine Plural
τῆςtēsofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine 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
ἀναλήμψεωςanalēmpseōsascensionG354
√ ἀνάληψις — ascensionNounGenitive Feminine Singular
analēmpsis: a taking up A New Testament hapax. Luke names the goal of the journey not as the cross but as the taking up; the cognate verb is his word for the Ascension (Acts 1:2, 1:11, 1:22), and Cambridge notes the same verb in the Greek of 2 Kings 2:11 for Elijah taken up. Gill dissents, reading it of his “going up” from Galilee to Jerusalem, a minority view.
συμπληροῦσθαιsymplērousthaiapproachedG4845
√ συμπληρόω — to implenish completely, iVerbPresent Infinitive Middle or Passive
symplēroō: to fill up completely Present infinitive: the appointed days are filling toward their measure. Only Luke uses it (Luke 8:23 of a boat filling with water; Acts 2:1 of Pentecost), so the same evangelist who here fills the days of the taking up later fills the day of the Spirit's coming.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτὸςautos[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 PronounNominative Masculine 3rd Person Singular
autos: self Emphatic nominative: “he himself.” The resolve is located in Jesus, the ground on which Barnes and Poole build the doctrine of a voluntary sacrifice (John 10:18).
ἐστήρισενestērisenresolutely set outG4741
√ στηρίζω — to set fast, iVerbAorist Indicative Active3rd Person Singular
stērizō: to set fast, make firm Aorist active: a decisive act of fixing. Elsewhere Luke uses it of a great chasm “fixed” (Luke 16:26) and of strengthening the brethren (Luke 22:32). Joined to prosōpon it renders the Hebrew idiom of “setting the face” (as Jeremiah 21:10, Ezekiel's repeated “set thy face toward”), a phrase of fixed intent, often of judgment or confrontation.
τὸto. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
πρόσωπονprosōpon. . .G4383
√ πρόσωπον — the front (as being towards view), iNounAccusative Neuter Singular
prosōpon: face The first of three “face” words in three verses (vv. 51, 52, 53): the face set, messengers sent before his face, the face going to Jerusalem. Luke builds the scene around the visible direction of Jesus' face.
τοῦtou. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
πορεύεσθαιporeuesthai. . .G4198
√ πορεύομαι — to traverse, iVerbPresent Infinitive Middle or Passive
poreuomai: to journey The articular infinitive of purpose; this verb of travel recurs through vv. 52, 53 and 56 and becomes the keynote of the journey section.
εἰςeisforG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ἸερουσαλήμIerousalēmJerusalemG2419
√ Ἱερουσαλήμ — Hierusalem (iNounAccusative Feminine Singular
Hierousalēm Luke's Hebraic spelling, the city that “kills the prophets” (Luke 13:33 to 34): the destination is named at once.
52

He sent messengers on ahead, who went into a village of the Samaritans to make arrangements for Him.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai apesteilen angelous pro autou prosōpou kai poreuthentes eisēlthon eis kōmēn Samaritōn hōs hetoimasai autō

Word by word15 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπέστειλενapesteilenHe sentG649
√ ἀποστέλλω — set apart, iVerbAorist Indicative Active3rd Person Singular
apostellō: to send forth The commissioning verb; Jesus is now the sender of his own forerunners.
ἀγγέλουςangelousmessengersG32
√ ἄγγελος — compare G34 (ἀγέλη)) (to bring tidings)NounAccusative Masculine Plural
angelos: messenger Human envoys. The same noun names John's disciples (Luke 7:24) and John himself in the Malachi citation (Luke 7:27). Who they were is unknown: Gill and Pulpit guess James and John; Cambridge mentions the Seventy as another guess.
πρὸproon aheadG4253
√ πρό — "fore", iPreposition
αὐτοῦautou. . .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
προσώπουprosōpou. . .G4383
√ πρόσωπον — the front (as being towards view), iNounGenitive Neuter Singular
prosōpon: face “Before his face,” a Septuagintal idiom; Luke repeats it at 10:1 when the Seventy are sent “before his face.” A shared phrase-cluster, verified below as structural, not a quotation.
καὶkai[who]G2532
√ καί — and, also, even, so then, too, etcConjunction
πορευθέντεςporeuthenteswentG4198
√ πορεύομαι — to traverse, iVerbAorist Participle PassiveNominative Masculine Plural
εἰσῆλθονeisēlthon. . .G1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Indicative Active3rd Person Plural
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
κώμηνkōmēna villageG2968
√ κώμη — a hamlet (as if laid down)NounAccusative Feminine Singular
ΣαμαριτῶνSamaritōnof the SamaritansG4541
√ Σαμαρείτης — a Samarite, iNounGenitive Masculine Plural
Samaritēs: Samaritan A rare word (9 NT verses), and Luke supplies most of the favourable ones (10:33, 17:16; Acts 8:25). Ellicott notes Mark never uses it and Matthew only once (10:5, a prohibition).
ὡςhōstoG5613
√ ὡς — which how, iAdverb
ἑτοιμάσαιhetoimasaimake arrangementsG2090
√ ἑτοιμάζω — to prepareVerbAorist Infinitive Active
hetoimazō: to prepare Aorist infinitive of purpose (with hōs). The forerunner vocabulary of Luke 1 to 3 is now used of lodging: the messengers prepare, but the village will not be prepared.
αὐτῷautōfor HimG846
√ 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
53

But the people there refused to welcome Him, because He was heading for Jerusalem.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai ouk edexanto auton hoti autou to prosōpon ēn poreuomenon eis Ierousalēm

Word by word12 · parsed
καὶkaiButG2532
√ καί — and, also, even, so then, too, etcConjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἐδέξαντοedexanto[the people there] refused to welcomeG1209
√ δέχομαι — to receive (in various applications, literally or figuratively)VerbAorist Indicative Middle3rd Person Plural
dechomai: to receive, welcome Aorist middle. In Luke this is a covenant-hospitality word: receiving the messenger is receiving the sender (9:48, 10:8 to 10, 10:16 uses the parallel “hear”). The village's refusal is the first enactment of 9:5, yet Jesus will not shake off dust in judgment here, he simply goes on.
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
ὅτιhotibecauseG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
hoti: because Causal conjunction introducing the stated reason.
αὐτοῦautouHeG846
√ 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
τὸto. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
πρόσωπονprosōpon. . .G4383
√ πρόσωπον — the front (as being towards view), iNounNominative Neuter Singular
prosōpon: face Third use in three verses. The face set (v. 51) is now the face seen; what Jesus fixed, the Samaritans read.
ἦνēnwasG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
πορευόμενονporeuomenonheadingG4198
√ πορεύομαι — to traverse, iVerbPresent Participle Middle or PassiveNominative Neuter Singular
poreuomai: to journey Present participle with ēn: an ongoing, visible motion. The verb that defines the journey (vv. 51, 52, 56) is the very reason for the rejection.
εἰςeisforG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ἸερουσαλήμIerousalēmJerusalemG2419
√ Ἱερουσαλήμ — Hierusalem (iNounAccusative Feminine Singular
54

When the disciples James and John saw this, they asked, “Lord, do You want us to call down fire from heaven to consume them?”

Berean Standard Bible · CC0

Greek — tap a word ↓

de hoi mathētai Iakōbos kai Iōannēs Idontes eipan Kyrie theleis eipōmen katabēnai pyr apo tou ouranou kai analōsai autous

Word by word19 · parsed
δὲdeWhenG1161
√ δέ — but, and, etcConjunction
οἱhoitheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
μαθηταὶmathētaidisciplesG3101
√ μαθητής — a learner, iNounNominative Masculine Plural
mathētēs: learner The very disciples just taught that “whoever is not against you is for you” (9:50).
ἸάκωβοςIakōbosJamesG2385
√ Ἰάκωβος — Jacobus, the name of three IsraelitesNounNominative Masculine Singular
Iakōbos James, with John named the “sons of thunder” (Mark 3:17), the epithet Barnes, JFB and Pulpit all invoke here.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἸωάννηςIōannēsJohnG2491
√ Ἰωάννης — Joannes (iNounNominative Masculine Singular
Iōannēs The same John who later goes to Samaria with Peter to pray that the Samaritans receive the Holy Spirit (Acts 8:14 to 17, 25): Cambridge draws the contrast.
ἸδόντεςIdontessaw [this]G3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Masculine Plural
εἶπανeipanthey askedG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Plural
ΚύριεKyrieLordG2962
√ κύριος — supreme in authority, iNounVocative Masculine Singular
kyrios: lord Vocative. They submit the plan to his authority even as they misjudge his purpose.
θέλειςtheleisdo You wantG2309
√ θέλω — to determine (as an active option from subjective impulseVerbPresent Indicative Active2nd Person Singular
thelō: to will, determine Present indicative question: “is it your will?” The whole episode turns on discerning his will (contrast 22:42, “not my will but yours”).
εἴπωμενeipōmenus to callG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Subjunctive Active1st Person Plural
καταβῆναιkatabēnaidownG2597
√ καταβαίνω — to descend (literally or figuratively)VerbAorist Infinitive Active
πῦρpyrfireG4442
√ πῦρ — "fire" (literally or figuratively, specially, lightning)NounAccusative Neuter Singular
pyr: fire Fire from heaven recalls Elijah at Carmel (1 Kings 18:38) and on the captains of Ahaziah (2 Kings 1:10 to 12), the latter also in Samaria. Luke later has Jesus say “I came to cast fire on the earth” (12:49), a different fire, tied in that verse to his own coming baptism of suffering (12:50).
ἀπὸapofromG575
√ ἀπό — "off," iPreposition
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
οὐρανοῦouranouheavenG3772
√ οὐρανός — the skyNounGenitive Masculine Singular
ouranos: heaven “From the heaven”: they seek judgment from the same heaven toward which, in v. 51, his own “taking up” is pointed.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀναλῶσαιanalōsaito consumeG355
√ ἀναλίσκω — properly, to use up, iVerbAorist Infinitive Active
analiskō: to use up, consume Aorist infinitive. Rare in the NT (here and Galatians 5:15). The disciples would have fire consume the village; Paul warns that zeal turned on others ends in believers consuming one another.
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
55

But Jesus turned and rebuked them.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Strapheis epetimēsen autois

Word by word4 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ΣτραφεὶςStrapheis[Jesus] turnedG4762
√ στρέφω — to twist, iVerbAorist Participle PassiveNominative Masculine Singular
strephō: to turn Aorist passive participle with middle sense. In Luke the turn of Jesus often precedes a decisive word or look (22:61, Peter).
ἐπετίμησενepetimēsen[and] rebukedG2008
√ ἐπιτιμάω — to tax upon, iVerbAorist Indicative Active3rd Person Singular
epitimaō: to rebuke, censure Aorist. Luke's verb for Christ's authoritative rebuke of hostile powers (4:35, 4:39, 8:24, 9:42). Here it falls on two apostles: the impulse to destroy is treated as something to be silenced. The content of the rebuke is not given in the shorter text; the reader learns it from v. 56, where Jesus simply goes elsewhere.
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
56

And He and His disciples went on to another village.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai eporeuthēsan eis heteran kōmēn

Word by word5 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐπορεύθησανeporeuthēsan[He and His disciples] went onG4198
√ πορεύομαι — to traverse, iVerbAorist Indicative Passive3rd Person Plural
poreuomai: to journey Aorist. The fixed purpose of v. 51 absorbs the insult of v. 53: the journey simply continues. JFB sees here Jesus' own precept of moving on when refused (Matthew 10:23).
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ἑτέρανheterananotherG2087
√ ἕτερος — (an-, the) other or differentAdjectiveAccusative Feminine Singular
heteros: other, different Feminine accusative agreeing with kōmē. Whether Jewish or Samaritan is not said; the point Luke makes is that rejection is met by departure, not destruction.
κώμηνkōmēnvillageG2968
√ κώμη — a hamlet (as if laid down)NounAccusative Feminine Singular
kōmē: village The same word as v. 52. Luke closes with a second village where the first refused. Later in Acts 8:25 the apostles preach the gospel in “many villages of the Samaritans,” the same two nouns.

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 face set toward the taking up — Luke 9:51

Luke opens his long journey section with a sentence that is heavy with fulfilment: the days of Jesus' ἀνάλημψις (analēmpsis, “taking up”) were συμπληροῦσθαι (“being filled up”). Ellicott reads the whole rest of the Gospel “as seen in the light of the Ascension”; JFB calls it “a sublime expression, taking the sweep of His whole career.” Poole asks why Luke “skips over his death, and only mentions his ascension,” and answers that the suffering is included and Christ's eye was on the glory beyond it (John 12:32). Gill alone dissents, taking the word of the “going up” from Galilee to Jerusalem. Then the verb: ἐστήρισεν τὸ πρόσωπον, “he himself fixed his face.” Maclaren, JFB and Gill hear Isaiah 50:7, “I have set my face like a flint”; Barnes draws the doctrine that “Jesus made a voluntary sacrifice”; Geneva's margin says simply, “Christ goes willingly to death.”

ii. Messengers before his face, and a village that would not receive — Luke 9:52 to 53

Jesus now sends ἀγγέλους πρὸ προσώπου αὐτοῦ, “messengers before his face,” the phrasing Luke has already used of John the Baptist (7:27, citing Malachi 3:1) and will use again of the Seventy (10:1). Barnes notes the word is literally “angels”; JFB that “instead of avoiding, He seems to court publicity”; Cambridge that “He now openly avowed Himself as the Christ.” The village οὐκ ἐδέξαντο, did not receive him, the very verb of 9:48 (“whoever receives this child … receives me”). The reason is the face: “his face was going to Jerusalem.” Cambridge locates it in Samaritan jealousy of “a Messiah whose goal was not Gerizim, but Jerusalem”; Barnes and Gill reconstruct a hope that he would favour Gerizim; Henry insists it was “national prejudices and bigotry” rather than enmity to God. Ellicott and Pulpit supply the long history of the Jewish and Samaritan feud (2 Kings 17, Ezra 4, Nehemiah 13:28).

iii. Fire requested, rebuke given, the road resumed — Luke 9:54 to 56

James and John, “sons of thunder” (Mark 3:17, so Barnes, JFB, Pulpit), ask: “Lord, do you will that we speak fire down from heaven to ἀναλῶσαι them?” Elijah's fire on Ahaziah's captains (2 Kings 1:10 to 12), also in Samaria, is the obvious precedent whether or not the clause “as Elias did” is original (Ellicott and Pulpit doubt it; Gill and Cambridge defend it). Jesus στραφεὶς ἐπετίμησεν, “turned and rebuked,” using the verb Luke keeps for his rebuke of demons, fever and storm. The longer words, “Ye know not what manner of spirit ye are of” and “the Son of man is not come to destroy men's lives, but to save,” are absent from the text followed here; Cambridge argues they breathe a spirit “far purer, loftier, and rarer” than any interpolation, Ellicott and Pulpit mark them doubtful. Geneva warns against “zeal and fond imitation which is not moderated”; Poole that it is not God's will “that we should by fire and sword” suppress false worship. Then simply: “they went to another village.” Cambridge recalls that John later went to Samaria “on a message of love” (Acts 8:14 to 25).

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

⚙ Read by Scripture alone, the passage sets two kinds of fixedness side by side. Jesus fixes his face toward Jerusalem and the “taking up” that lies through the cross; the disciples fix their zeal on a village that refused him. His fixedness is self-giving and moves forward; theirs is self-protecting and would consume. The text itself (in the shorter reading this tool follows) does not explain the rebuke in words: it shows it. He turns, rebukes, and walks on to another village. The canon then completes the picture without needing the disputed clauses: the Son of Man came to seek and to save the lost (Luke 19:10); the Samaritans of Luke 10:33 and 17:16 become examples of mercy and gratitude; and in Acts 8 John himself prays for Samaritans to receive the Spirit, the fire of Acts 2 that comes on believers rather than on enemies. This tool's reading, offered to be tested: the rejection of Christ by sinners is not to be avenged by his people, because he has already set his face to bear judgment himself in Jerusalem. That last step is an inference from the wider Lukan story (Luke 12:50, 24:26), not a statement of these six verses.

He set his face to be taken up through the cross; they asked to bring fire down. He turned, rebuked, and walked on. (A ⚙ interpretive line, not a verse.)

⚙

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.

“Being fulfilled”: from the taking up to Pentecost verbal / quotation: confirmed

The rare verb συμπληρόω (G4845) appears only in Luke's two volumes: Luke 8:23 (the boat filling with water), Luke 9:51 (the days of the taking up “being fulfilled”), and Acts 2:1 (the day of Pentecost “being fulfilled”). In both 9:51 and Acts 2:1 it governs ἡμέρα, a time reaching its appointed measure. ⚙ The link is lexical and real; whether Luke intended the two openings to frame each other is an inference, but a modest one, since both introduce a new stage of salvation history.

Acts 2:1 · Luke 8:23

basis: Verifier: shared rare lexeme G4845 συμπληρόω (in 3 vv), with G2250 ἡμέρα (in 368 vv) at Acts 2:1; a verbal link within Lukan usage, not a quotation

Consuming fire, consuming one another verbal / quotation: confirmed

The verb ἀναλίσκω (G355) occurs in only two verses by the Verifier: the disciples' wish that fire would “consume” the Samaritans (9:54), and Paul's warning, “if you bite and devour one another, take heed that ye be not consumed one of another” (Galatians 5:15). ⚙ There is no sign Paul alludes to Luke; the shared rare verb simply names the same danger: zeal that, turned on others, devours.

Galatians 5:15

basis: Verifier: shared rare lexeme G355 ἀναλίσκω (in 2 vv); a verbal echo, no claim of literary dependence

Messengers “before his face” structural / thematic: confirmed

“He sent messengers before his face” (9:52) uses the cluster ἀποστέλλω … ἀγγέλους πρὸ προσώπου, which Luke 7:27 uses in the Malachi 3:1 citation about John the Baptist (“I send my messenger before thy face”) and which recurs at 10:1 for the Seventy. ⚙ The individual words are common, so this is a structural echo of forerunner language, not a quotation in 9:52; it suggests Jesus' own envoys stand in John's preparing role.

Luke 7:27 · Luke 10:1 · Malachi 3:1

basis: Verifier pair check: Luke 7:27 shares G4253 πρό (47 vv), G4383 πρόσωπον (71 vv), G649 ἀποστέλλω (130 vv), G32 ἄγγελος (171 vv); Luke 10:1 shares the first three. Common lexemes in a shared phrase pattern. Malachi 3:1 is Hebrew and reached only through Luke 7:27, so that leg is structural, not verbal

Samaritans in Luke and Acts: refusal, then mercy, then the Spirit structural / thematic: confirmed

The rare noun Σαμαρείτης (G4541, 9 vv) traces an arc. Matthew 10:5 forbids entering Samaritan towns; here a Samaritan village refuses Jesus; then Luke alone gives the merciful Samaritan (10:33) and the grateful Samaritan leper (17:16); John records Samaritans who believed (John 4:39 to 40); and in Acts 8:25 Peter and John preach “in many villages of the Samaritans,” with κώμη again. Cambridge and Pulpit both note Luke's favour toward Samaritans. ⚙ The arc is thematic, built from a rare shared noun, not from quotation.

Acts 8:25 · Luke 10:33 · Luke 17:16 · John 4:9 · John 4:39 · Matthew 10:5

basis: Verifier: shared lexeme G4541 Σαμαρείτης (in 9 vv) across all refs; Acts 8:25 adds G2968 κώμη (in 27 vv); Luke 17:16 adds G4383 πρόσωπον (in 71 vv). A motif, not a quotation

Elijah's fire on the captains of Samaria structural / thematic: confirmed

The disciples' request echoes 2 Kings 1:10 to 12, where Elijah calls fire from heaven on Ahaziah's captains in the region of Samaria; the explicit clause “as Elias did” is textually disputed (Ellicott, Pulpit against; Gill, Cambridge for). Cambridge also notes the Greek of 2 Kings 2:11 uses the verb of “taking up” for Elijah, the cognate of v. 51's noun. ⚙ This is a cross-Testament link (Greek text to Hebrew text), so it cannot rest on shared Strong's numbers; it is a structural parallel of situation and motif, and the contrast (Jesus refuses the Elijah precedent) is the point.

2 Kings 1:10 · 2 Kings 1:12 · 2 Kings 2:11

basis: Cross-Testament (Greek to Hebrew): no shared Strong's possible; basis is a shared motif (fire from heaven on those refusing God's messenger, in Samaria) named by Barnes, JFB, Poole, Gill, Cambridge and Pulpit. The Septuagint verbal echo for 2 Kings 2:11 is Cambridge's claim, not Verifier-checked

The disputed saying: “not to destroy men's lives, but to save them” flagged: verify source

The longer text of 9:55 to 56 has Jesus say, “the Son of man is not come to destroy men's lives, but to save them.” It is absent from the text this unit follows. Cambridge notes some editors regard it as a repetition of Luke 19:10 or Matthew 18:11; Ellicott conjectures oral tradition; Pulpit dates it to the Old Latin and Peshitta. The sense is secure from Luke 19:10 and John 3:17, 12:47, but the provenance of the words in this place is contested.

Luke 19:10 · John 3:17 · John 12:47

basis: Textual provenance disputed: the clause is absent from the critical text underlying BSB and this interlinear; commentators (Ellicott, Pulpit, Cambridge, Gill) divide on its originality. The parallels' wording is not Verifier-checked against the variant

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Servant who sets his face like a flint ancient/widely-held

⚙ “He himself set his face” answers to the third Servant Song: “The Lord GOD will help me … therefore have I set my face like a flint” (Isaiah 50:7), a Servant who gives his back to smiters (50:6). JFB cites Isaiah 50:7 directly; Maclaren builds his sermon on the parallel; Gill and Cambridge point to it (their printed reference reads “Isaiah 1:7,” evidently Isaiah 50:7). Luke's Jesus later says the Scripture “must be fulfilled in me, ‘And he was numbered with the transgressors’” (Luke 22:37, Isaiah 53:12), so reading the journey as the Servant's road is Luke's own frame. The Hebrew to Greek link is structural, not verbal.

Isaiah 50:7 · Luke 22:37 · Luke 18:31

Taken up through the cross ancient/widely-held

⚙ Luke names the goal of the journey as the analēmpsis, the taking up, passing over the cross in silence. Poole explains: “Christ was first to suffer, and then to enter into his glory,” citing John 12:32, where “lifted up” holds both cross and exaltation together. The risen Jesus states the same order: “Ought not Christ to have suffered these things, and to enter into his glory?” (Luke 24:26). The Ascension itself closes the Gospel (24:51) and opens Acts (1:2, 1:11). This reading is the common one among the commentators recorded here (Ellicott, Benson, Barnes, Poole, JFB, Cambridge, Pulpit), with Gill dissenting on the word.

Luke 24:26 · John 12:32 · Acts 1:2 · Acts 1:11

Greater than Elijah: the fire he withholds and the fire he receives novel

⚙ The disciples have just seen Jesus with Elijah on the mount (9:30 to 31, where they spoke of his “departure … which he should accomplish at Jerusalem”), and they reach for Elijah's fire. Jesus refuses it. In Luke he speaks of fire only as something he has come to cast and of a baptism he must first undergo (12:49 to 50). The fire of God then falls at Pentecost, the next time Luke uses symplēroō (Acts 2:1 to 3), not on the refusers but as tongues of fire on the disciples, and in Acts 8 that gift reaches the Samaritans through John. This chain (refused judgment, borne judgment, given Spirit) is the tool's own synthesis, assembled from Luke's vocabulary; it is offered as a novel reading to be tested, though its parts (Christ's mercy to enemies, the Samaritan mission) are widely held.

Luke 9:30 · Luke 9:31 · Luke 12:49 · Luke 12:50 · Acts 2:3 · Acts 8:14

Apparatus & Provenance

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

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. The interlinear and BSB follow the shorter critical text. Three longer readings known from the KJV tradition are absent: “even as Elias did” (9:54), “and said, Ye know not what manner of spirit ye are of” (9:55), and “For the Son of man is not come to destroy men's lives, but to save them” (9:56a). Several voices comment on those words: Gill and Cambridge defend them; Ellicott and Pulpit mark them doubtful. They are quoted as commentary, not as the base text.

Sources. Henry's Concise entry is a single note for 9:51 to 56 and is repeated under each verse in the brief; it is cited once (v. 53). Cambridge's “K, A, B, C” and “N, B, L” are manuscript sigla as digitized (K and N very likely stand for ℵ). Gill and Cambridge print “Isaiah 1:7” for the “set his face” parallel; Isaiah 1:7 does not fit, and Isaiah 50:7 (cited correctly by JFB) is evidently meant. Benson's long note on 9:54 to 56 covers the disputed words too.

Uncertain. Who the messengers were (James and John, the Seventy, or others) is guesswork in every source. Whether heteran means a Jewish village (Cambridge, Pulpit) is a weak inference. The motive of the villagers beyond Luke's stated “because his face was going to Jerusalem” is reconstruction. Gill's reading of analēmpsis as the going up to Jerusalem is a minority view. The Septuagint wording of 2 Kings 2:11 and Isaiah 50:7 was not checked by the Verifier.

✦ = 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)