The Seventy Sent Out and Their Return
Luke 10:1-24
Luke.10.1 - Details
Original Text
Morphology
- Μετα: PREP,acc
- δε: CONJ
- ταυτα: PRON,acc,pl,n
- ανεδειξεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- κυριος: NOUN,nom,sg,m
- και: CONJ
- ετερους: ADJ,acc,pl,m
- εβδομηκοντα: NUM,acc,pl,m
- δυο: NUM,acc,pl,m
- και: CONJ
- απεστειλεν: VERB,aor,act,ind,3,sg
- αυτους: PRON,acc,pl,m
- ανα: PREP
- δυο: NUM,acc,pl,m
- δυο: NUM,acc,pl,m
- προ: PREP
- προσωπου: NOUN,gen,sg,n
- αυτου: PRON,gen,sg,m
- εις: PREP
- πασαν: ADJ,acc,sg,f
- πολιν: NOUN,acc,sg,f
- και: CONJ
- τοπον: NOUN,acc,sg,m
- ου: PART,neg
- ημελλεν: VERB,impf,act,ind,3,sg
- αυτος: PRON,nom,sg,3,m
- ερχεσθαι: VERB,pres,mp,inf
Parallels
- Luke 9:1-6 (verbal): Earlier, smaller-scale mission in Luke: Jesus empowers and sends out the Twelve to proclaim the kingdom and heal—structurally parallel to the later sending of the seventy-two.
- Mark 6:7-13 (verbal): Mark recounts Jesus calling the Twelve and sending them out two by two with authority over unclean spirits—close verbal and structural parallels (sending, authority, two-by-two).
- Matthew 10:5-15 (verbal): Matthew records Jesus' commissioning of the Twelve with travel instructions and mission priorities; parallels in form and content to the commissioning of the seventy-two (mission strategy, instructions for towns).
- Matthew 28:19-20 (thematic): The Great Commission—Jesus' universal sending of disciples to make disciples of all nations—which thematically resonates with Luke's wider sending beyond the Twelve.
- Acts 13:2-3 (structural): The church setting and Spirit‑led commissioning of Paul and Barnabas as missionaries parallels Luke's theme of organized, commissioned missionary activity (sending agents to proclaim the gospel).
Alternative generated candidates
- After this the Lord appointed seventy others and sent them out two by two ahead of him into every town and place to which he himself intended to go.
- After this the Lord appointed seventy and sent them ahead of him, two by two, into every town and place where he himself was about to go.
Luke.10.2 - Details
Original Text
Morphology
- ελεγεν: VERB,impf,act,ind,3,sg
- δε: CONJ
- προς: PREP
- αυτους·Ο: PRON,acc,pl,m+ART,nom,sg,m
- μεν: PART
- θερισμος: NOUN,nom,sg,m
- πολυς: ADJ,nom,sg,m
- οι: ART,nom,pl,m
- δε: CONJ
- εργαται: NOUN,nom,pl,m
- ολιγοι·δεηθητε: ADJ,nom,pl,m+VERB,aor,pass,subj,2,pl
- ουν: CONJ
- του: ART,gen,sg,n
- κυριου: NOUN,gen,sg,m
- του: ART,gen,sg,n
- θερισμου: NOUN,gen,sg,m
- οπως: CONJ
- εργατας: NOUN,acc,pl,m
- εκβαλη: VERB,aor,act,subj,3,sg
- εις: PREP
- τον: ART,acc,sg,m
- θερισμον: NOUN,acc,sg,m
- αυτου: PRON,gen,sg,m
Parallels
- Matthew 9:37-38 (verbal): Almost identical wording and instruction: 'The harvest is plentiful, but the workers are few; therefore pray to the Lord of the harvest to send out workers.' (direct parallel in commission and petition).
- John 4:35-38 (verbal): Uses the same harvest imagery ('the fields are white for harvest') and the sowers/reapers metaphor to urge timely mission and cooperative labor in gathering fruit for God.
- Mark 6:7-12 (structural): Jesus sends out the Twelve with authority to preach and cast out demons—an earlier commissioning of workers for mission that parallels the sending of laborers into the harvest.
- Mark 6:34 (thematic): Jesus' compassion on the crowds 'like sheep without a shepherd' explains the need for more workers—provides the pastoral rationale underlying the harvest/worker metaphor.
Alternative generated candidates
- And he said to them, "The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest."
- And he said to them, 'The harvest is plentiful, but the laborers are few; therefore pray to the Lord of the harvest to send out laborers into his harvest.
Luke.10.3 - Details
Original Text
Morphology
- υπαγετε·ιδου: VERB,pres,act,imp,2,pl;PART
- αποστελλω: VERB,pres,act,ind,1,sg
- υμας: PRON,acc,pl,2
- ως: ADV
- αρνας: NOUN,acc,pl,m
- εν: PREP
- μεσω: NOUN,dat,sg,n
- λυκων: NOUN,gen,pl,m
Parallels
- Matthew 10:16 (verbal): Near-verbatim mission saying—Jesus sends disciples 'as sheep among wolves,' a close verbal parallel and shared warning about danger in mission.
- Acts 20:29 (thematic): Paul's warning that 'fierce wolves' will come into the flock uses the same predator imagery to describe threats to the community.
- Luke 9:3 (structural): An earlier Lukan commissioning pericope—both passages frame Jesus sending disciples on mission, emphasizing vulnerability and dependence.
- John 10:12 (thematic): Wolf imagery recurs in John to depict predators/endangers to sheep, contrasting faithful shepherding with abandonment to wolves.
Alternative generated candidates
- Go on your way; behold, I send you out as lambs among wolves.
- Go; behold, I send you out like lambs among wolves.
Luke.10.4 - Details
Original Text
Morphology
- μη: PART
- βασταζετε: VERB,pres,act,imp,2,pl
- βαλλαντιον: NOUN,acc,sg,n
- μη: PART
- πηραν: NOUN,acc,sg,f
- μη: PART
- υποδηματα: NOUN,acc,pl,n
- και: CONJ
- μηδενα: PRON,acc,sg,m
- κατα: PREP
- την: ART,acc,sg,f
- οδον: NOUN,acc,sg,f
- ασπασησθε: VERB,pres,mid,imp,2,pl
Parallels
- Matthew 10:9-10 (verbal): Very close instruction to disciples to take no gold, silver, or copper, no bag for the journey, and no extra tunic—parallel travel‑light command, though Matthew lacks Luke's 'do not greet anyone on the road' clause.
- Mark 6:8-9 (verbal): Mark records similar directives when Jesus sends the Twelve: travel with minimal provisions (no bag, no money in belt) and particular clothing instructions—strong verbal overlap with Luke's prohibitions.
- Luke 9:3 (verbal): An earlier Lukan sending of the Twelve with nearly identical wording: 'Take nothing for the journey' (no staff, bag, bread, or money) and do not carry two tunics—direct verbal parallel within Luke's Gospel.
- Luke 10:1-12 (structural): The larger pericope in which v.4 stands (sending of the seventy/seventy‑two) gives the broader context and repeats the travel‑light, dependency‑on‑hosts theme that v.4 expresses.
Alternative generated candidates
- Carry no moneybag, no knapsack, no sandals, and greet no one along the road.
- Carry no purse, no bag, no sandals; and greet no one along the way.
Luke.10.5 - Details
Original Text
Morphology
- εις: PREP
- ην: VERB,impf,act,ind,3,sg
- δ᾽αν: PART,δε+αν
- εισελθητε: VERB,aor,act,subj,2,pl
- οικιαν: NOUN,acc,sg,f
- πρωτον: ADV
- λεγετε·Ειρηνη: VERB,pres,act,imp,2,pl
- τω: ART,dat,sg,m
- οικω: NOUN,dat,sg,m
- τουτω: DEM,dat,sg,m
Parallels
- Matthew 10:12-13 (verbal): Nearly identical mission instruction: as you enter a house greet it—if worthy let your peace rest on it; contains the parallel phrase and 'son of peace' concept.
- Mark 6:10 (structural): Part of the parallel mission-sending tradition: instructions about entering a house, staying there if worthy, and behavior of itinerant messengers.
- Luke 10:6 (verbal): Immediate literary parallel/continuation in Luke: the greeting 'Peace to this house' is followed by the provision about a 'son of peace' and how to act if such a person is present.
- John 20:19 (thematic): Jesus’ post-resurrection greeting 'Peace be with you' echoes the role of peace as a divinely bestowed greeting or blessing associated with Jesus and his mission.
Alternative generated candidates
- Into whatever house you enter, first say, 'Peace to this house.'
- Into whatever house you enter, first say, "Peace to this house."
Luke.10.6 - Details
Original Text
Morphology
- και: CONJ
- εαν: CONJ
- η: ART,nom,sg,f
- εκει: ADV
- υιος: NOUN,nom,sg,m
- ειρηνης: NOUN,gen,sg,f
- επαναπαησεται: VERB,fut,mid,ind,3,sg
- επ᾽αυτον: PREP+PRON,acc,sg,3,m
- η: ART,nom,sg,f
- ειρηνη: NOUN,nom,sg,f
- υμων·ει: PRON,gen,pl,2+PART,cond
- δε: CONJ
- μηγε: PART
- εφ᾽υμας: PREP+PRON,acc,pl,2
- ανακαμψει: VERB,fut,act,ind,3,sg
Parallels
- Matthew 10:12-13 (verbal): Nearly identical instruction: when entering a house greet it; if worthy let your peace rest on it, if not let your peace return to you (close verbal parallel to Luke 10:5-6).
- Mark 6:10-11 (structural): Mark records the sending of the Twelve with similar house-to-house instructions and provides the parallel practice for handling rejection (stay in a house; if not received, depart and shake off the dust).
- Luke 9:5 (structural): Earlier Lukan instruction for disciples about entering towns/houses and responding to rejection (shake off the dust) — similar treatment of hospitality and the consequences of being unwelcome.
- Isaiah 52:7 (thematic): Prophetic image of the messenger who ‘proclaims peace’ echoes the motif of bringing/declaring peace when entering a house (the evangelistic/peace-bringing role of the sent messenger).
Alternative generated candidates
- And if a son of peace is there, your peace will rest upon him; but if not, it will return to you.
- And if a son of peace is there, your peace shall rest upon him; but if not, it shall return to you.
Luke.10.7 - Details
Original Text
Morphology
- εν: PREP
- αυτη: PRON,dat,sg,f
- δε: CONJ
- τη: ART,dat,sg,f
- οικια: NOUN,dat,sg,f
- μενετε: VERB,pres,act,imp,2,pl
- εσθιοντες: PART,pres,act,nom,pl,m
- και: CONJ
- πινοντες: PART,pres,act,nom,pl,m
- τα: ART,acc,pl,n
- παρ᾽αυτων: PREP
- αξιος: ADJ,nom,sg,m
- γαρ: PART
- ο: ART,nom,sg,m
- εργατης: NOUN,nom,sg,m
- του: ART,gen,sg,n
- μισθου: NOUN,gen,sg,m
- αυτου: PRON,gen,sg,m
- μη: PART
- μεταβαινετε: VERB,pres,act,imp,2,pl
- εξ: PREP
- οικιας: NOUN,acc,pl,f
- εις: PREP
- οικιαν: NOUN,acc,sg,f
Parallels
- Matthew 10:9-11 (verbal): Gives the same mission instruction: take no extra provisions, accept hospitality ('the worker is worthy of his food/wages'), and stay in one house rather than moving from house to house.
- Mark 6:10-11 (verbal): Parallel mission charge to the Twelve: remain in whatever house you enter and accept its hospitality, echoing Luke’s instruction to stay in one household.
- Luke 9:4 (verbal): Earlier Lukan mission instruction with nearly identical wording: remain in the same house and depart from there—same structural guidance for itinerant mission.
- 1 Timothy 5:18 (quotation): Directly cites the saying 'The laborer is worthy of his wages/food' as scriptural support for providing material support to those who serve.
Alternative generated candidates
- Remain in the same house, eating and drinking what they provide, for the laborer deserves his wages; do not move about from house to house.
- Remain in the same house, eating and drinking what they provide, for the laborer deserves his wages. Do not move about from house to house.
Luke.10.8 - Details
Original Text
Morphology
- και: CONJ
- εις: PREP
- ην: VERB,impf,act,ind,3,sg
- αν: PART
- πολιν: NOUN,acc,sg,f
- εισερχησθε: VERB,pres,mid,subj,2,pl
- και: CONJ
- δεχωνται: VERB,pres,mid,subj,3,pl
- υμας: PRON,acc,pl,2
- εσθιετε: VERB,pres,act,ind,2,pl
- τα: ART,acc,pl,n
- παρατιθεμενα: PART,acc,pl,n
- υμιν: PRON,dat,pl,2
Parallels
- Luke 10:7 (verbal): Immediate parallel in the same pericope — instructs disciples to remain in the same house and eat and drink what is provided, closely matching Luke 10:8's eating directive.
- Matthew 10:11 (verbal): Very similar mission formula — entering a town/city and staying with a worthy host; parallels the expectation of hospitality and remaining with those who receive the messengers.
- Mark 6:10 (verbal): Parallel wording in Mark's missionary instructions — enter a house, remain there, and then depart; aligns with Luke 10:8's guidance about accepting provisions from hosts.
- Luke 9:4 (structural): Earlier Luke mission-sending with the same structural pattern (enter house/city, abide, then depart); provides the narrative precedent for Luke 10's hospitality instructions.
Alternative generated candidates
- Whatever town you enter and they receive you, eat what is set before you.
- Whatever town you enter and they receive you, eat what is set before you.
Luke.10.9 - Details
Original Text
Morphology
- και: CONJ
- θεραπευετε: VERB,pres,act,imp,2,pl
- τους: ART,acc,pl,m
- εν: PREP
- αυτη: PRON,dat,sg,f
- ασθενεις: ADJ,acc,pl,m
- και: CONJ
- λεγετε: VERB,pres,act,ind,2,pl
- αυτοις·Ηγγικεν: PRON,dat,pl;VERB,perf,act,ind,3,sg
- εφ᾽υμας: PREP+PRON,acc,pl,m
- η: ART,nom,sg,f
- βασιλεια: NOUN,nom,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- Matthew 10:7-8 (verbal): Jesus' commissioning of the Twelve: 'Proclaim, “The kingdom of heaven is at hand.” Heal the sick...' — near-verbatim pairing of proclamation of the kingdom with healing.
- Luke 9:2 (verbal): Earlier Lukan mission summary: Jesus 'sent them to preach the kingdom of God and to heal the sick,' directly linking proclamation and healing in Luke's narrative.
- Matthew 9:35 (thematic): Jesus' ministry summary: 'proclaiming the gospel of the kingdom and healing every disease and sickness,' thematically equating kingdom proclamation with healing activity.
- Matthew 12:28 (thematic): Jesus argues that miraculous exorcisms demonstrate that 'the kingdom of God has come upon you,' connecting acts of power with the arrival/presence of God's kingdom as in Luke 10:9.
- Isaiah 35:5-6 (allusion): Prophetic depiction of eschatological signs—opening eyes, healing the lame and deaf—serves as Old Testament background for linking healing with the coming/manifestation of God's kingdom.
Alternative generated candidates
- Heal the sick there and say to them, 'The kingdom of God has come near to you.'
- Heal the sick in it and say to them, 'The kingdom of God has come near to you.'
Luke.10.10 - Details
Original Text
Morphology
- εις: PREP
- ην: VERB,impf,act,ind,3,sg
- δ᾽αν: PART,δε+αν
- πολιν: NOUN,acc,sg,f
- εισελθητε: VERB,aor,act,subj,2,pl
- και: CONJ
- μη: PART
- δεχωνται: VERB,pres,mid,subj,3,pl
- υμας: PRON,acc,pl,2
- εξελθοντες: VERB,aor,act,part,nom,pl,m
- εις: PREP
- τας: ART,acc,pl,f
- πλατειας: NOUN,acc,pl,f
- αυτης: PRO,gen,sg,f
- ειπατε·: VERB,aor,act,imp,2,pl
Parallels
- Matthew 10:14 (verbal): Nearly identical instruction: when you enter a town that does not receive you, depart and shake off the dust of your feet — same mission-policy for rejected messengers.
- Mark 6:11 (verbal): Parallel wording in Mark's account of sending out the Twelve: if a town does not receive you, shake off the dust under your feet as a testimony against them.
- Luke 9:5 (verbal): Earlier Lukan version of the same command given to the Twelve: leave unreceptive towns and shake the dust off your feet as testimony — same Lukan tradition.
- Luke 10:11 (structural): Immediate continuation of Luke 10:10 in the same pericope, spelling out what to say and the symbolic meaning of shaking off the dust from the town.
- Acts 13:51 (allusion): Narrative echo in Acts where Paul and Barnabas 'shook off the dust of their feet' after being expelled, enacting Jesus' instruction in mission practice.
Alternative generated candidates
- But whatever town you enter and they do not receive you, go out into its streets and say,
- But whatever town you enter and they do not receive you, go into its streets and say,
Luke.10.11 - Details
Original Text
Morphology
- Και: CONJ
- τον: ART,acc,sg,m
- κονιορτον: NOUN,acc,sg,m
- τον: ART,acc,sg,m
- κολληθεντα: VERB,aor,pass,part,acc,sg,m
- ημιν: PRON,dat,pl,1
- εκ: PREP
- της: ART,gen,sg,f
- πολεως: NOUN,gen,sg,f
- υμων: PRON,gen,pl,2
- εις: PREP
- τους: ART,acc,pl,m
- ποδας: NOUN,acc,pl,m
- απομασσομεθα: VERB,pres,mid/pass,ind,1,pl
- υμιν·πλην: PRON,dat,pl,2+CONJ
- τουτο: PRON,nom,sg,n
- γινωσκετε: VERB,pres,act,ind,2,pl
- οτι: CONJ
- ηγγικεν: VERB,perf,act,ind,3,sg
- η: ART,nom,sg,f
- βασιλεια: NOUN,nom,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- Matthew 10:14 (verbal): Almost identical instruction to 'shake off the dust' from a town that rejects the disciples; close verbal and contextual parallel to Luke 10:11.
- Mark 6:11 (verbal): Parallel command to 'shake off the dust' against an unbelieving place when leaving, sharing wording and missionary context.
- Luke 9:5 (structural): Earlier Luke passage giving the same instruction to wipe the dust off their feet—an internal Gospel parallel reinforcing the practice and its meaning.
- Acts 13:51 (allusion): Luke's Acts later recounts Paul's companions 'shaking the dust' off their feet, echoing the same symbolic action of judgment found in Luke 10:11.
- Mark 1:15 (thematic): Shares the proclamation that 'the kingdom of God is at hand' (or 'has come near'), paralleling Luke 10:11's declaration about the nearness of God's kingdom.
Alternative generated candidates
- 'Even the very dust of your town that clings to us we wipe off against you; nevertheless know this: the kingdom of God has come near.'
- 'Even the dust of your town that clings to us we wipe off against you. Nevertheless know this: the kingdom of God has come near.'
Luke.10.12 - Details
Original Text
Morphology
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- οτι: CONJ
- Σοδομοις: NOUN,dat,pl,m
- εν: PREP
- τη: ART,dat,sg,f
- ημερα: NOUN,dat,sg,f
- εκεινη: PRON,dat,sg,f
- ανεκτοτερον: ADJ,comp,nom,sg,n
- εσται: VERB,fut,mid,ind,3,sg
- η: ART,nom,sg,f
- τη: ART,dat,sg,f
- πολει: NOUN,dat,sg,f
- εκεινη: PRON,dat,sg,f
Parallels
- Matthew 10:15 (verbal): Nearly identical saying in the sending-discourse: 'It will be more tolerable for Sodom and Gomorrah on the day of judgment than for that town'—direct verbal parallel to Luke's comparison.
- Matthew 11:24 (verbal): Jesus declares it will be more tolerable for Tyre and Sidon on the day of judgment than for Capernaum, and links unrepentant cities to Sodom's fate—thematic and verbal correspondence.
- Luke 10:13-15 (structural): Immediate context in Luke contrasts unrepentant towns (Tyre, Sidon, Capernaum) with Sodom and pronounces harsher judgment—same pericope and development of the warning.
- Jude 7 (allusion): Refers to Sodom and Gomorrah as examples of sexual immorality and eternal punishment—uses Sodom as archetype of divine judgment, echoing Luke's invocation.
- 2 Peter 2:6 (thematic): Cites Sodom and Gomorrah condemned to destruction as an example of God's judgment, paralleling Luke's use of Sodom to illustrate the severity of judgment on unrepentant towns.
Alternative generated candidates
- I tell you, it will be more tolerable in that day for Sodom than for that town.
- I tell you, it will be more tolerable on that day for Tyre and Sidon than for that town.
Luke.10.13 - Details
Original Text
Morphology
- Ουαι: INTJ
- σοι: PRON,dat,sg,2
- Χοραζιν·ουαι: NOUN,voc,sg,f
- σοι: PRON,dat,sg,2
- Βηθσαιδα·οτι: NOUN,voc,sg,f
- ει: VERB,pres,act,ind,2,sg
- εν: PREP
- Τυρω: NOUN,dat,sg,m
- και: CONJ
- Σιδωνι: NOUN,dat,sg,f
- εγενηθησαν: VERB,aor,mp,ind,3,pl
- αι: ART,nom,pl,f
- δυναμεις: NOUN,nom,pl,f
- αι: ART,nom,pl,f
- γενομεναι: VERB,part,aor,pass,nom,pl,f
- εν: PREP
- υμιν: PRON,dat,pl,2
- παλαι: ADV
- αν: PART
- εν: PREP
- σακκω: NOUN,dat,sg,m
- και: CONJ
- σποδω: NOUN,dat,sg,m
- καθημενοι: PTCP,pres,mid,nom,pl,m
- μετενοησαν: VERB,aor,act,ind,3,pl
Parallels
- Matthew 11:21-22 (verbal): Nearly identical saying—Jesus pronounces 'Woe' on Chorazin and Bethsaida and contrasts them with Tyre and Sidon, mentioning repentance in sackcloth and ashes.
- Matthew 11:23 (structural): Closely related sequel in Matthew that pairs the condemnation of Chorazin/Bethsaida with Capernaum's fate—same pericope of cities' judgment.
- Luke 10:14 (structural): Immediate Lukan continuation of the same pronouncement: warns that it will be more tolerable for Tyre and Sidon than for these towns on the day of judgment.
- Jonah 3:5-10 (allusion): Nineveh's genuine repentance—people and king put on sackcloth and ashes—serves as the exemplar Jesus invokes for how Gentile cities would have responded.
- Luke 11:32 (allusion): Jesus again cites Nineveh as a condemning example: the city's repentance at Jonah's preaching contrasts with the present generation's failure to repent.
Alternative generated candidates
- Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
- 'Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.
Luke.10.14 - Details
Original Text
Morphology
- πλην: PREP
- Τυρω: NOUN,dat,sg,f
- και: CONJ
- Σιδωνι: NOUN,dat,sg,f
- ανεκτοτερον: ADJ,nom,sg,n,comp
- εσται: VERB,fut,mid,ind,3,sg
- εν: PREP
- τη: ART,dat,sg,f
- κρισει: NOUN,dat,sg,f
- η: ART,nom,sg,f
- υμιν: PRON,dat,pl,2
Parallels
- Matthew 11:22-24 (verbal): Almost identical condemnation of unrepentant towns (mentions Tyre and Sidon) — parallel pericope warning that judgment will be more bearable for pagan cities than for those who reject Jesus' message.
- Matthew 10:15 (verbal): Uses the same judicial comparative formula (‘more tolerable on the day of judgment’) about Sodom to teach that cities rejecting proclaimed salvation will face greater condemnation.
- Luke 12:47-48 (thematic): Develops the principle that greater revelation and responsibility bring stricter judgment — explains why cities given Jesus’ signs are held more accountable.
- James 3:1 (thematic): Affirms the ethical/theological principle of increased liability for those (or communities) who receive instruction or leadership — teachers judged more strictly, analogous to towns exposed to Jesus’ ministry.
Alternative generated candidates
- But it will be more bearable for Tyre and Sidon on the day of judgment than for you.
- But it will be more tolerable for Tyre and Sidon on the day of judgment than for you.
Luke.10.15 - Details
Original Text
Morphology
- και: CONJ
- συ: PRON,nom,sg,2
- Καφαρναουμ: NOUN,acc,sg,n
- μη: PART
- εως: CONJ
- ουρανου: NOUN,gen,sg,masc
- υψωθηση: VERB,aor,pass,subj,3,sg
- εως: CONJ
- του: ART,gen,sg,n
- αδου: NOUN,gen,sg,m
- καταβιβασθηση: VERB,aor,pass,subj,3,sg
Parallels
- Matthew 11:23 (verbal): Nearly identical saying in Matthew — Jesus pronounces Capernaum's fall using the same language about being exalted to heaven and brought down to Hades.
- Luke 10:13 (structural): Immediate context in Luke's pericope: a parallel woe pronounced against Chorazin (and Bethsaida) using the same prophetic denunciation pattern.
- Matthew 11:21-22 (thematic): Parallel theme in Matthew's account criticizing Chorazin and Bethsaida for failing to repent despite Jesus' miracles; contrasts their fate with that of pagan cities (Tyre and Sidon).
- Isaiah 14:13-15 (allusion): Imagery of aspiring to heaven and being cast down to Sheol echoes Isaiah's taunt against the proud ruler (often applied as a background motif for divine humiliation).
Alternative generated candidates
- And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades.
- And you, Capernaum, who are exalted to heaven, will be brought down to Hades.
Luke.10.16 - Details
Original Text
Morphology
- Ο: ART,nom,sg,m
- ακουων: VERB,pres,act,part,nom,sg,m
- υμων: PRON,gen,pl,2
- εμου: PRON,gen,sg,1
- ακουει: VERB,pres,act,ind,3,sg
- και: CONJ
- ο: ART,nom,sg,m
- αθετων: PART,pres,act,nom,sg,m
- υμας: PRON,acc,pl,2
- εμε: PRON,acc,sg,1
- αθετει·ο: VERB,pres,act,ind,3,sg+PRO,nom,sg,n
- δε: CONJ
- εμε: PRON,acc,sg,1
- αθετων: PART,pres,act,nom,sg,n
- αθετει: VERB,pres,act,ind,3,sg
- τον: ART,acc,sg,m
- αποστειλαντα: PART,aor,act,acc,sg,m
- με: PRON,acc,sg,1
Parallels
- Matthew 10:40-41 (verbal): Directly parallels the formula 'whoever receives you receives me... receives him who sent me'—ties reception of the apostles to reception of Jesus and the Father; similar wording and intent.
- John 13:20 (verbal): Very close verbal parallel: 'He who receives whomever I send receives me; and he who receives me receives him who sent me'—same chain of authority from envoy to sender.
- Mark 9:37 (verbal): Affirms the principle that receiving (here, 'one of these little children' in Jesus' name) is tantamount to receiving Jesus, and by extension the one who sent him—echoes the reception motif.
- Luke 9:48 (verbal): In the same Gospel, the saying appears in a closely parallel form: receiving a child in Jesus' name = receiving Jesus = receiving the one who sent him, underscoring Luke's use of the reception motif.
Alternative generated candidates
- The one who listens to you listens to me; the one who rejects you rejects me; and the one who rejects me rejects him who sent me.
- Whoever listens to you listens to me; and whoever rejects you rejects me; and whoever rejects me rejects him who sent me.
Luke.10.17 - Details
Original Text
Morphology
- Υπεστρεψαν: VERB,aor,act,ind,3,pl
- δε: CONJ
- οι: ART,nom,pl,m
- εβδομηκοντα: NUM,nom,pl,m
- δυο: NUM,acc,pl,m
- μετα: PREP
- χαρας: NOUN,gen,sg,f
- λεγοντες·Κυριε: VERB,pres,act,part,nom,pl,m
- και: CONJ
- τα: ART,acc,pl,n
- δαιμονια: NOUN,acc,pl,n
- υποτασσεται: VERB,pres,pass,ind,3,sg
- ημιν: PRON,dat,pl,1
- εν: PREP
- τω: ART,dat,sg,m
- ονοματι: NOUN,dat,sg,n
- σου: PRON,gen,sg,2
Parallels
- Matthew 10:1 (verbal): Jesus empowers the twelve 'and gave them authority over unclean spirits'—parallels the report that demons submitted to the disciples in Jesus' name.
- Mark 6:7,13 (verbal): Mark's account of sending the disciples with authority to cast out demons and their activity ('they cast out many demons') parallels the seventy-two's return and testimony in Luke 10:17.
- Luke 9:1 (verbal): A close Lucan parallel where Jesus 'gave them power and authority over all demons and to heal diseases,' prefiguring the seventy-two's success and their rejoicing.
- Acts 19:13-16 (allusion): The incident of the sons of Sceva shows demons' recognition of Jesus' name and the efficacy of authorized use of that name, thematically related to demons submitting when the disciples invoked Jesus' name.
Alternative generated candidates
- The seventy returned with joy and said, "Lord, even the demons are subject to us in your name!"
- The seventy returned with joy, saying, 'Lord, even the demons are subject to us in your name.'
Luke.10.18 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- αυτοις·Εθεωρουν: PRO,dat,pl,m; VERB,impf,act,ind,1,sg
- τον: ART,acc,sg,m
- Σαταναν: NOUN,acc,sg,m
- ως: ADV
- αστραπην: NOUN,acc,sg,f
- εκ: PREP
- του: ART,gen,sg,n
- ουρανου: NOUN,gen,sg,masc
- πεσοντα: VERB,aor,act,part,acc,m,sg
Parallels
- Luke 10:17 (structural): Immediate literary context: the disciples report success over demons, and Jesus responds by describing Satan's fall—this verse functions as Jesus' interpretive comment on their report.
- Isaiah 14:12 (verbal): Uses the image of a fall from heaven ('how you have fallen from heaven')—later Jewish and Christian tradition reads this as referring to the fall of Satan, echoing Luke's language.
- Ezekiel 28:16-17 (allusion): Though addressed to the king of Tyre, the passage describes pride and expulsion from the heights—often interpreted typologically as describing the fall of a heavenly being, paralleling Luke's depiction of Satan's collapse.
- Revelation 12:9 (thematic): Describes the dragon/old serpent being thrown down to the earth—a cosmic picture of Satan's expulsion that corresponds to Jesus' image of Satan falling from heaven.
- John 12:31 (thematic): Jesus speaks of the judgment of the world and the casting out of the 'prince of this world,' a related theme of Satan's defeat implicit in Luke's statement about his fall.
Alternative generated candidates
- And he said to them, "I saw Satan fall like lightning from heaven.
- And he said to them, 'I saw Satan fall like lightning from heaven.
Luke.10.19 - Details
Original Text
Morphology
- ιδου: PART
- δεδωκα: VERB,perf,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- την: ART,acc,sg,f
- εξουσιαν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- πατειν: VERB,pres,act,inf
- επανω: PREP
- οφεων: NOUN,gen,pl,m
- και: CONJ
- σκορπιων: NOUN,gen,pl,m
- και: CONJ
- επι: PREP
- πασαν: ADJ,acc,sg,f
- την: ART,acc,sg,f
- δυναμιν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- εχθρου: NOUN,gen,sg,m
- και: CONJ
- ουδεν: PRON,acc,sg,n
- υμας: PRON,acc,pl,2
- ου: PART,neg
- μη: PART
- αδικηση: VERB,aor,act,subj,3,sg
Parallels
- Psalm 91:13 (verbal): Uses nearly identical imagery of treading on dangerous animals (lion and serpent); both promise protection and mastery over deadly creatures.
- Mark 16:17-18 (verbal): Promises that believers will handle serpents and not be harmed and will heal the sick—close verbal/content parallel to Jesus giving authority over serpents and scorpions and protection from harm.
- Romans 16:20 (thematic): Speaks of God soon crushing Satan under believers' feet—shares the theme of triumph and authority over the enemy.
- Colossians 2:15 (thematic): Describes Christ disarming and triumphing over rulers and authorities; parallels Luke's language of authority over 'all the power of the enemy.'
- Psalm 8:6 (structural): Speaks of putting all things under a person's feet—similar dominant/authority motif underlying Jesus' grant of power to tread on hostile beings.
Alternative generated candidates
- Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy; and nothing will harm you.
- Behold, I have given you authority to tread on serpents and scorpions and over all the power of the enemy; and nothing will by any means harm you.
Luke.10.20 - Details
Original Text
Morphology
- πλην: PREP
- εν: PREP
- τουτω: DEM,dat,sg,m
- μη: PART
- χαιρετε: VERB,pres,act,imp,2,pl
- οτι: CONJ
- τα: ART,acc,pl,n
- πνευματα: NOUN,nom,pl,n
- υμιν: PRON,dat,pl,2
- υποτασσεται: VERB,pres,mid/pass,ind,3,sg
- χαιρετε: VERB,pres,act,imp,2,pl
- δε: CONJ
- οτι: CONJ
- τα: ART,acc,pl,n
- ονοματα: NOUN,acc,pl,n
- υμων: PRON,gen,pl,2
- εγγεγραπται: VERB,perf,mid/pass,ind,3,pl
- εν: PREP
- τοις: ART,dat,pl,n
- ουρανοις: NOUN,dat,pl,m
Parallels
- Luke 10:17-18 (structural): Immediate context: the seventy return rejoicing that demons were subject to them and Jesus reports 'I saw Satan fall like lightning,' which Luke 10:20 tempers by redirecting their joy to having their names written in heaven.
- Luke 12:8-9 (thematic): Echoes the theme of final divine acknowledgment vs. human/apparent power—confession before men and being confessed before angels/God contrasts earthly affirmation with heavenly registration.
- Hebrews 12:23 (verbal): Uses the same motif/phrase of believers being 'enrolled' or having their names 'written' in heaven (the heavenly assembly/record), a close verbal and conceptual parallel.
- Revelation 3:5 (verbal): Speaks of names being written in the Lamb's book of life and not blotted out—a later-apocalyptic use of the same idea of heavenly inscription as the basis for ultimate assurance.
Alternative generated candidates
- Nevertheless do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven."
- Nevertheless, do not rejoice that the spirits are subject to you, but rejoice that your names are written in heaven.'
Luke.10.21 - Details
Original Text
Morphology
- Εν: PREP
- αυτη: PRON,dat,sg,f
- τη: ART,dat,sg,f
- ωρα: NOUN,nom,sg,f
- ηγαλλιασατο: VERB,aor,mid,ind,3,sg
- τω: ART,dat,sg,m
- πνευματι: NOUN,dat,sg,n
- τω: ART,dat,sg,m
- αγιω: ADJ,dat,sg,n
- και: CONJ
- ειπεν·Εξομολογουμαι: VERB,aor,act,ind,3,sg
- σοι: PRON,dat,sg,2
- πατερ: NOUN,voc,sg,m
- κυριε: NOUN,voc,sg,m
- του: ART,gen,sg,n
- ουρανου: NOUN,gen,sg,masc
- και: CONJ
- της: ART,gen,sg,f
- γης: NOUN,gen,sg,f
- οτι: CONJ
- απεκρυψας: VERB,aor,act,ind,2,sg
- ταυτα: PRON,acc,pl,n
- απο: PREP
- σοφων: ADJ,gen,pl,m
- και: CONJ
- συνετων: ADJ,gen,pl,m
- και: CONJ
- απεκαλυψας: VERB,aor,act,ind,2,sg
- αυτα: PRON,acc,pl,n
- νηπιοις·ναι: NOUN,dat,pl,m
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
- οτι: CONJ
- ουτως: ADV
- ευδοκια: NOUN,nom,sg,f
- εγενετο: VERB,aor,mid,ind,3,sg
- εμπροσθεν: PREP
- σου: PRON,gen,sg,2
Parallels
- Matthew 11:25-26 (quotation): Almost verbatim parallel: Jesus thanks the Father for hiding these things from the wise and revealing them to 'little ones'—same prayer/words as Luke 10:21.
- 1 Corinthians 1:19-25 (verbal): Paul contrasts divine wisdom with human wisdom—'I will destroy the wisdom of the wise' and God choosing the foolish to shame the wise—echoing Luke's theme of revelation to the humble rather than the 'wise.'
- Matthew 18:3-4 (thematic): Jesus teaches that one must become like little children to enter the kingdom, connecting to Luke's emphasis that revelation is given to 'infants'/'little ones.'
- Luke 18:16-17 (structural): Within Luke's Gospel the motif recurs: Jesus welcomes children and says the kingdom belongs to those who receive it like a child—structurally related to 10:21's revelation to children.
- 1 Peter 5:5 (thematic): The New Testament theme of God opposing the proud and giving grace to the humble parallels Luke 10:21's reversal—hidden from the 'wise' but revealed to the lowly.
Alternative generated candidates
- In that same hour he rejoiced in the Spirit and said, "I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your good pleasure.
- In that hour he rejoiced in the Holy Spirit and said, 'I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to infants; yes, Father, for such was your gracious will.
Luke.10.22 - Details
Original Text
Morphology
- παντα: ADJ,nom,pl,n
- μοι: PRON,dat,sg,1
- παρεδοθη: VERB,aor,pass,ind,3,sg
- υπο: PREP
- του: ART,gen,sg,n
- πατρος: NOUN,gen,sg,m
- μου: PRON,gen,sg,1
- και: CONJ
- ουδεις: PRON,nom,sg,m
- γινωσκει: VERB,pres,act,ind,3,sg
- τις: PRON,nom,sg,?
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- ει: VERB,pres,act,ind,2,sg
- μη: PART
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
- και: CONJ
- τις: PRON,nom,sg,?
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
- ει: VERB,pres,act,ind,2,sg
- μη: PART
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- και: CONJ
- ω: PRON,dat,sg,m
- εαν: CONJ
- βουληται: VERB,pres,mid,subj,3,sg
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- αποκαλυψαι: VERB,aor,act,inf
Parallels
- Matthew 11:27 (verbal): Almost word-for-word parallel: Jesus declares all things have been handed over by the Father and that knowledge of Father and Son is mutual and contingent on revelation by the Son.
- John 1:18 (verbal): No one has seen God; the unique Son (or Word) who is in the Father's bosom has made him known—parallels the Son's exclusive role in revealing the Father.
- John 10:15 (thematic): Speaks of mutual knowledge between Father and Son ('As the Father knows me and I know the Father'), echoing Luke's emphasis on the unique reciprocal knowledge.
- John 17:6 (thematic): Jesus: 'I have manifested your name to the people whom you gave me'—connects to Luke's point that the Son reveals the Father to those he chooses.
- Hebrews 1:3 (structural): Describes the Son as the radiance and exact imprint of God's nature, thereby revealing the Father—theological parallel to the Son's unique revelatory role in Luke 10:22.
Alternative generated candidates
- All things have been handed over to me by my Father. No one knows who the Son is except the Father, nor who the Father is except the Son and anyone to whom the Son chooses to reveal him."
- All things have been handed over to me by my Father. No one knows who the Son is except the Father, and who the Father is except the Son and anyone to whom the Son chooses to reveal him.'
Luke.10.23 - Details
Original Text
Morphology
- Και: CONJ
- στραφεις: PART,aor,act,nom,sg,m
- προς: PREP
- τους: ART,acc,pl,m
- μαθητας: NOUN,acc,pl,m
- κατ᾽ιδιαν: ADV
- ειπεν·Μακαριοι: VERB,aor,act,ind,3,sg
- οι: ART,nom,pl,m
- οφθαλμοι: NOUN,nom,pl,m
- οι: ART,nom,pl,m
- βλεποντες: PART,pres,act,nom,pl,m
- α: PRON,nom,sg,n
- βλεπετε: VERB,pres,act,ind,2,pl
Parallels
- Matthew 13:16 (verbal): Nearly identical wording: 'But blessed are your eyes, for they see, and your ears, for they hear,' praising the disciples' privileged perception.
- Luke 10:24 (structural): Immediate literary continuation explaining the blessing—prophets and kings longed to see what the disciples see—clarifies the significance of the beatitude.
- Isaiah 6:9-10 (allusion): Background contrast: prophetic motif of seeing yet not perceiving/hearing yet not understanding; Luke's blessing reverses that judicial hardening by affirming disciples' insight.
- John 20:29 (thematic): A contrasting beatitude: 'Blessed are those who have not seen and yet have believed,' which balances Luke's blessing of those who do see.
- Luke 11:28 (thematic): Another Lukan beatitude—'Blessed rather are those who hear the word of God and keep it'—emphasizing receptive understanding and obedience as marks of blessedness.
Alternative generated candidates
- Turning to the disciples he said privately, "Blessed are the eyes that see what you see.
- Then turning to the disciples he said privately, 'Blessed are the eyes that see what you see.
Luke.10.24 - Details
Original Text
Morphology
- λεγω: VERB,pres,act,ind,1,sg
- γαρ: PART
- υμιν: PRON,dat,pl,2
- οτι: CONJ
- πολλοι: ADJ,nom,pl,m
- προφηται: NOUN,nom,pl,m
- και: CONJ
- βασιλεις: NOUN,nom,pl,m
- ηθελησαν: VERB,aor,act,ind,3,pl
- ιδειν: VERB,aor,act,inf
- α: PRON,nom,sg,n
- υμεις: PRON,nom,pl,2
- βλεπετε: VERB,pres,act,ind,2,pl
- και: CONJ
- ουκ: PART,neg
- ειδαν: VERB,aor,act,ind,3,pl
- και: CONJ
- ακουσαι: VERB,aor,act,inf
- α: PRON,nom,sg,n
- ακουετε: VERB,pres,act,ind,2,pl
- και: CONJ
- ουκ: PART,neg
- ηκουσαν: VERB,aor,act,ind,3,pl
Parallels
- Matthew 13:16-17 (verbal): Very close verbal parallel: Jesus says blessed are your eyes/ears and that many prophets and righteous desired to see/hear what the disciples see/hear; nearly identical wording and thought.
- Luke 10:23 (structural): Immediate context: the preceding beatitude ('Blessed are the eyes that see...') is the lead‑in to v.24 and forms the same sentence/contrast about prophets and kings desiring revelation.
- 1 Peter 1:10-12 (thematic): Describes prophets who searched and inquired about the salvation now revealed in Christ—echoes the theme that earlier prophets longed to see/hear the things now revealed to the disciples.
- Hebrews 1:1-2 (thematic): Contrasts God’s former revelation through the prophets with the definitive revelation in the Son—illuminates what the prophets and kings 'desired' to see: the full revelation realized in Christ.
Alternative generated candidates
- For I tell you that many prophets and kings desired to see what you see, and did not see it; to hear what you hear, and did not hear it."
- For I tell you that many prophets and kings desired to see what you see and did not see it, and to hear what you hear and did not hear it.'
After this the Lord appointed seventy others and sent them ahead of him, two by two, into every town and place he intended to visit.
He said to them, "The harvest indeed is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest.
Go; behold, I send you out as lambs among wolves.
Carry no purse, no bag, no sandals; and greet no one on the road.
Into whatever house you enter, first say, 'Peace to this house.'
If a son of peace is there, your peace will rest on him; but if not, it will return to you.
Remain in the same house, eating and drinking what they provide; for the laborer deserves his wages. Do not move from house to house.
Whenever you enter a town and they welcome you, eat what is set before you.
Heal the sick there, and say to them, 'The kingdom of God has come near to you.' But whenever you enter a town and they do not welcome you, go into its streets and say,
'Even the dust of your town that clings to us, we wipe off against you; nevertheless know this: the kingdom of God has come near.'
I tell you, it will be more tolerable on that day for Sodom than for that town.
Woe to you, Chorazin! Woe to you, Bethsaida! For if the deeds done in you had been done in Tyre and Sidon, long ago they would have repented, sitting in sackcloth and ashes. But it will be more tolerable for Tyre and Sidon on the judgment day than for you. And you, Capernaum, will you be exalted to heaven? You shall be brought down to Hades.
Whoever listens to you listens to me; and whoever rejects you rejects me; and whoever rejects me rejects him who sent me.
The seventy returned with joy, saying, "Lord, even the demons submit to us in your name!"
He replied, "I saw Satan fall like lightning from heaven.
I have given you authority to trample on serpents and scorpions, and over all the power of the enemy; and nothing will harm you.
Nevertheless, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven."
At that same hour Jesus rejoiced in the Holy Spirit and said, "I praise you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious pleasure.
All things have been handed over to me by my Father; and no one knows who the Son is except the Father, nor who the Father is except the Son and anyone to whom the Son chooses to reveal him."
Turning to the disciples he said privately, "Blessed are the eyes that see what you see.
For I tell you, many prophets and kings desired to see what you see, and did not see it; to hear what you hear, and did not hear it."