Jesus, Beelzebul, and True Blessedness
Luke 11:14-28
Luke.11.14 - Details
Original Text
Morphology
- Και: CONJ
- ην: VERB,impf,act,ind,3,sg
- εκβαλλων: VERB,pres,act,part,nom,sg,m
- δαιμονιον: NOUN,acc,sg,n
- κωφον·εγενετο: ADJ,acc,sg,m
- δε: CONJ
- του: ART,gen,sg,n
- δαιμονιου: NOUN,gen,sg,n
- εξελθοντος: VERB,aor,act,part,gen,m,sg
- ελαλησεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- κωφος: ADJ,nom,sg,m
- και: CONJ
- εθαυμασαν: VERB,aor,act,ind,3,pl
- οι: ART,nom,pl,m
- οχλοι·: NOUN,nom,pl,m
Parallels
- Matthew 9:32-33 (verbal): A very close parallel: Jesus casts out a demon from a mute man, the man speaks, and the crowds are amazed (near-verbal and narrative parallel to Luke 11:14).
- Matthew 12:22-23 (thematic): Another account of Jesus healing a demon-possessed man who was blind and mute; the healed man's restoration prompts public amazement and messianic speculation (thematic link to Jesus' authority over demons and resulting amazement).
- Mark 9:17-27 (thematic): Story of a boy rendered mute/disabled by an unclean spirit; Jesus rebukes the spirit and the boy is restored, illustrating the same pattern of demonic affliction, exorcism, and amazed reaction by onlookers.
- Isaiah 35:5-6 (allusion): Messianic prophecy that the deaf will hear and the mute will speak; Luke's report of Jesus restoring speech in a formerly mute, demon-possessed man echoes this Isaiah expectation of the coming deliverer.
Alternative generated candidates
- He was casting out a demon that was mute; when the demon had gone out, the mute man spoke, and the multitudes were astonished.
- He was casting out a demon, and it was mute. When the demon had gone out, the man who had been mute spoke, and the crowds were amazed.
Luke.11.15 - Details
Original Text
Morphology
- τινες: PRON,nom,pl,m
- δε: CONJ
- εξ: PREP
- αυτων: PRON,gen,pl,m
- ειπον·Εν: VERB,aor,act,ind,3,pl
- Βεελζεβουλ: NOUN,nom,sg,m
- τω: ART,dat,sg,m
- αρχοντι: NOUN,dat,sg,m
- των: ART,gen,pl,m
- δαιμονιων: NOUN,gen,pl,n
- εκβαλλει: VERB,pres,act,ind,3,sg
- τα: ART,acc,pl,n
- δαιμονια·: NOUN,acc,pl,n
Parallels
- Mark 3:22 (quotation): Direct parallel account: opponents charge Jesus with casting out demons by Beelzebul, the ruler of the demons (near-verbatim).
- Matthew 12:24 (quotation): Verbal parallel in Matthew’s Gospel: the Pharisees accuse Jesus of expelling demons by Beelzebul, echoing Luke’s wording and context.
- Matthew 10:25 (allusion): Jesus warns disciples they may be called 'Beelzebul'—uses the same epithet as an insulting charge against the teacher and his followers (conceptual link).
- John 10:20 (thematic): Different wording but similar theme: members of the crowd claim Jesus is demon-possessed, reflecting the broader motif of opponents demonizing Jesus.
Alternative generated candidates
- But some of them said, 'By Beelzebul, the prince of demons, he casts out demons.' Others, to test him, sought from him a sign from heaven.
- But some of them said, "By Beelzebul, the prince of demons, he casts out demons." Others, to test him, were seeking from him a sign from heaven.
Luke.11.16 - Details
Original Text
Morphology
- ετεροι: ADJ,nom,pl,m
- δε: CONJ
- πειραζοντες: VERB,pres,act,ptc,nom,pl,m
- σημειον: NOUN,acc,sg,n
- εξ: PREP
- ουρανου: NOUN,gen,sg,masc
- εζητουν: VERB,impf,act,ind,3,pl
- παρ᾽αυτου: PREP+PRON,gen,sg,m
Parallels
- Matthew 16:1-4 (verbal): Pharisees and Sadducees ask Jesus for a sign from heaven using nearly identical language (ζητοῦσιν σημεῖον ἀπὸ τοῦ οὐρανοῦ), a close verbal parallel to Luke 11:16.
- Mark 8:11-12 (verbal): The Pharisees demand a sign from heaven (ζητοῦσιν αὐτῷ σημεῖον ἀπὸ τοῦ οὐρανοῦ), paralleling Luke’s report of people testing Jesus by seeking a heavenly sign.
- Matthew 12:38 (thematic): Scribes and Pharisees ask Jesus for a sign to test him (“Teacher, we wish to see a sign from you”), thematically matching Luke’s depiction of people seeking a sign.
- Luke 11:29 (structural): Immediate literary sequel in Luke: Jesus responds to the demand for a sign by pronouncing that no sign will be given except the sign of Jonah, directly addressing the situation described in 11:16.
- John 6:30 (thematic): Crowd asks Jesus for a sign to believe (“What sign then do you perform, that we may see and believe you?”), reflecting the same theme of testing Jesus by demanding miraculous proof.
Alternative generated candidates
- But he, knowing their thoughts, said to them, 'Every kingdom divided against itself is brought to desolation, and a house divided against itself falls.
- Knowing their thoughts, he said to them, "Every kingdom divided against itself is laid waste, and a house divided against a house falls.
Luke.11.17 - Details
Original Text
Morphology
- αυτος: PRON,nom,sg,3,m
- δε: CONJ
- ειδως: PART,perf,act,nom,sg,m
- αυτων: PRON,gen,pl,m
- τα: ART,acc,pl,n
- διανοηματα: NOUN,acc,pl,n
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Πασα: PRON,dat,pl,m
- βασιλεια: NOUN,nom,sg,f
- εφ᾽εαυτην: PREP+PRON,acc,sg,f
- διαμερισθεισα: VERB,aor,pass,ptc,nom,sg,f
- ερημουται: VERB,pres,pass,ind,3,sg
- και: CONJ
- οικος: NOUN,nom,sg,m
- επι: PREP
- οικον: NOUN,acc,sg,m
- πιπτει: VERB,pres,act,ind,3,sg
Parallels
- Mark 3:24-25 (verbal): Contains the nearly identical saying: a kingdom divided against itself cannot stand, used in the same Beelzebub/Demonic-expulsion context.
- Matthew 12:25-26 (verbal): Same proverb and immediate argument—if Satan is divided against himself his kingdom cannot stand—applied to the charge that Jesus casts out demons by Beelzebub.
- Luke 11:18 (structural): Direct sequel in Luke that applies the principle explicitly to Satan's kingdom: if Satan also is divided, how will his kingdom stand?
- Luke 11:23 (thematic): Related teaching on allegiance and division (He who is not with me is against me), reinforcing the contrast between unity with Jesus and internal division.
Alternative generated candidates
- If Satan also is divided against himself, how will his kingdom stand? For you say that by Beelzebul I cast out demons.
- And if Satan also is divided against himself, how will his kingdom stand? For you say that by Beelzebul I cast out demons.
Luke.11.18 - Details
Original Text
Morphology
- ει: VERB,pres,act,ind,2,sg
- δε: CONJ
- και: CONJ
- ο: ART,nom,sg,m
- Σατανας: NOUN,nom,sg,m
- εφ᾽εαυτον: PREP+PRON,acc,sg,m
- διεμερισθη: VERB,aor,pass,ind,3,sg
- πως: ADV
- σταθησεται: VERB,fut,pass,ind,3,sg
- η: ART,nom,sg,f
- βασιλεια: NOUN,nom,sg,f
- αυτου: PRON,gen,sg,m
- οτι: CONJ
- λεγετε: VERB,pres,act,ind,2,pl
- εν: PREP
- Βεελζεβουλ: NOUN,nom,sg,m
- εκβαλλειν: VERB,pres,act,inf
- με: PRON,acc,sg,1
- τα: ART,acc,pl,n
- δαιμονια: NOUN,acc,pl,n
Parallels
- Matthew 12:26 (verbal): Near-verbatim parallel in the Beelzebub controversy: 'If Satan casts out Satan, he is divided against himself; how then will his kingdom stand?' same rhetorical point and wording.
- Mark 3:26 (verbal): Close verbal parallel within the Markan pericope addressing a divided kingdom — same imagery and argument against the charge of demonic expulsion.
- Matthew 12:27 (structural): Immediate sequel in Matthew's account of the same exchange; Jesus develops the argument by asking who else casts out demons, continuing the rebuttal to the Beelzebub charge.
- Luke 11:20 (structural): Luke's immediate follow-up in the same pericope, advancing the argument from the impossibility of a divided kingdom to the presence of God's kingdom (power) as evidence for Jesus' authority over demons.
Alternative generated candidates
- And if I by Beelzebul cast out demons, by whom do your sons cast them out? Therefore they will be your judges.
- Now if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges.
Luke.11.19 - Details
Original Text
Morphology
- ει: VERB,pres,act,ind,2,sg
- δε: CONJ
- εγω: PRON,nom,sg,1
- εν: PREP
- Βεελζεβουλ: NOUN,nom,sg,m
- εκβαλλω: VERB,pres,act,ind,1,sg
- τα: ART,acc,pl,n
- δαιμονια: NOUN,acc,pl,n
- οι: ART,nom,pl,m
- υιοι: NOUN,nom,pl,m
- υμων: PRON,gen,pl,2
- εν: PREP
- τινι: PRON,dat,sg,neut
- εκβαλλουσιν: VERB,pres,act,ind,3,pl
- δια: PREP
- τουτο: PRON,nom,sg,n
- αυτοι: PRON,nom,pl,3
- υμων: PRON,gen,pl,2
- κριται: NOUN,nom,pl,m
- εσονται: VERB,fut,act,ind,3,pl
Parallels
- Matthew 12:24-27 (verbal): Near-verbatim parallel of the Pharisees' charge that Jesus casts out demons by Beelzebub and Jesus' retort (including the question about 'your sons' casting out demons and becoming judges).
- Mark 3:22-26 (verbal): Parallel tradition: scribes accuse Jesus of casting out demons by Beelzebul; Jesus answers with the 'kingdom divided' argument and the same logic about who casts out demons.
- Luke 11:20 (structural): Immediate Lukan follow-up: Jesus rebuts the Beelzebub charge by asserting that he casts out demons by the finger of God (the Spirit), reinforcing the point of vv.18–19.
- Acts 19:13-16 (thematic): Later episode where itinerant Jewish exorcists invoke Jesus' name and are overcome by a demon—thematises the question of who may cast out demons and by what authority, echoing the issue raised in Luke 11:19.
Alternative generated candidates
- But if I by the finger of God cast out demons, then the kingdom of God has come upon you.
- But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you.
Luke.11.20 - Details
Original Text
Morphology
- ει: VERB,pres,act,ind,2,sg
- δε: CONJ
- εν: PREP
- δακτυλω: NOUN,dat,sg,m
- θεου: NOUN,gen,sg,m
- εκβαλλω: VERB,pres,act,ind,1,sg
- τα: ART,acc,pl,n
- δαιμονια: NOUN,acc,pl,n
- αρα: PART
- εφθασεν: VERB,aor,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 12:28 (verbal): Direct parallel saying Jesus casts out demons by divine power and therefore the kingdom of God has come — Matthew uses 'by the Spirit of God' where Luke has 'by the finger of God.'
- Mark 3:23-27 (structural): Same controversy over Jesus' exorcisms and the argument about a strong man's house being plundered; Mark contains the wider pericope that corresponds to Luke's response linking exorcism and God's kingdom.
- Exodus 8:19 (allusion): Pharaoh's magicians confess 'This is the finger of God' when they cannot replicate a plague — the phrase 'finger of God' is an Old Testament motif for divine, sovereign power in acts resembling exorcism/plague.
- Luke 10:9 (thematic): In commissioning healers Jesus instructs them to proclaim 'the kingdom of God has come near' as they heal — thematically linking physical/spiritual liberation through ministry with the arrival of God's reign.
Alternative generated candidates
- When a strong man, fully armed, guards his own house, his possessions are safe.
- When a strong man, fully armed, guards his own house, his goods are undisturbed.
Luke.11.21 - Details
Original Text
Morphology
- οταν: CONJ
- ο: ART,nom,sg,m
- ισχυρος: ADJ,nom,sg,m
- καθωπλισμενος: PART,perf,pass,nom,sg,m
- φυλασση: VERB,pres,act,ind,3,sg
- την: ART,acc,sg,f
- εαυτου: PRON,gen,sg,m
- αυλην: NOUN,acc,sg,f
- εν: PREP
- ειρηνη: NOUN,nom,sg,f
- εστιν: VERB,pres,act,ind,3,sg
- τα: ART,acc,pl,n
- υπαρχοντα: PART,pres,act,nom,pl,n
- αυτου·: PRON,gen,sg,3
Parallels
- Matthew 12:29 (verbal): Uses the same imagery of a 'strong man' guarding his house; Matthew and Luke give parallel sayings about a strong man and his goods being secure unless overcome.
- Mark 3:27 (verbal): Close verbal parallel to Luke 11:21–22; Mark explicitly explains that one must first bind the strong man before plundering his house.
- Luke 11:22 (structural): The immediate continuation of Luke 11:21; contrasts the armed strong man with a stronger one who seizes his armor and spoils his house—completes the same pericope.
- Isaiah 49:24–25 (LXX/MT) (thematic): Rhetorical question about taking prey from the mighty and deliverance of captives—thematically related to the idea that apparent security of the powerful can be overcome by a stronger rescuer.
Alternative generated candidates
- But when one stronger than he attacks and overcomes him, he takes away the whole armor in which he trusted and divides his spoil.
- But when one stronger than he attacks and overcomes him, he takes away the armor in which the strong man trusted and divides his spoil.
Luke.11.22 - Details
Original Text
Morphology
- επαν: PART
- δε: CONJ
- ισχυροτερος: ADJ,nom,sg,m,comp
- αυτου: PRON,gen,sg,m
- επελθων: VERB,aor,act,part,nom,sg,m
- νικηση: VERB,fut,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- την: ART,acc,sg,f
- πανοπλιαν: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,m
- αιρει: VERB,pres,act,ind,3,sg
- εφ᾽η: PREP+PRON,dat,sg,f
- επεποιθει: VERB,impf,act,ind,3,sg
- και: CONJ
- τα: ART,acc,pl,n
- σκυλα: NOUN,acc,pl,n
- αυτου: PRON,gen,sg,m
- διαδιδωσιν: VERB,pres,act,ind,3,pl
Parallels
- Mark 3:27 (verbal): Near-identical image of a 'strong man' whose house is plundered — same metaphor of a stronger one overcoming and taking spoils; the saying appears in Mark's account of Jesus' exorcistic debate.
- Matthew 12:29 (verbal): Parallel wording and context to Mark 3:27; Matthew uses the strong-man/house-plundering motif to make the same point about Jesus' authority over demons.
- Luke 11:21 (structural): Immediate context within Luke: verse 21 sets up the 'strong man fully armed' who guards his house, providing the antithesis that verse 22 resolves when a stronger one overcomes him.
- Colossians 2:15 (thematic): Paulic parallel: Christ 'disarmed the rulers and authorities' and triumphed over them — a theological echo of a stronger one overcoming and taking away the enemy's power/armor.
- Ephesians 4:8–10 (thematic): References Christ's ascent and leading captives/gifts given — thematically related to the image of defeat of enemies and the distribution of spoils following a victorious act.
Alternative generated candidates
- Whoever is not with me is against me, and whoever does not gather with me scatters.
- Whoever is not with me is against me; and whoever does not gather with me scatters.
Luke.11.23 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- μη: PART
- ων: PRON,gen,pl,m
- μετ᾽εμου: PREP+PRON,gen,sg,1
- κατ᾽εμου: PREP+PRON,gen,sg,1
- εστιν: VERB,pres,act,ind,3,sg
- και: CONJ
- ο: ART,nom,sg,m
- μη: PART
- συναγων: VERB,aor,act,ptc,nom,sg,m
- μετ᾽εμου: PREP+PRON,gen,sg,1
- σκορπιζει: VERB,pres,act,ind,3,sg
Parallels
- Matthew 12:30 (verbal): Nearly identical saying: 'Whoever is not with me is against me, and whoever does not gather with me scatters.'—same wording and intent in parallel Gospel context.
- Mark 3:24-26 (cf. Matthew 12:25) (structural): Jesus' argument that a divided kingdom/house cannot stand underlies Luke 11:23's logic (division implies opposition and scattering); Mark 3:24-26 and Matthew 12:25 develop the same structural point.
- Luke 9:50 (verbal): Close verbal parallel in Luke where Jesus says the converse idea ('whoever is not against you is for you'), reflecting the same concern about allegiance and opposition within Jesus' circle.
- Mark 9:40 (verbal): Related saying ('For he who is not against us is for us') that parallels Luke 11:23 by presenting the converse formulation about allies and opponents—highlights the issue of association and ministry boundaries.
Alternative generated candidates
- When the unclean spirit goes out of a man, it wanders through places without water seeking rest and finds none.
- When the unclean spirit has gone out of a person, it wanders through waterless places seeking rest, and finding none it says, 'I will return to the house from which I came.'
Luke.11.24 - Details
Original Text
Morphology
- Οταν: CONJ
- το: ART,acc,sg,n
- ακαθαρτον: ADJ,nom,sg,neut
- πνευμα: NOUN,acc,sg,n
- εξελθη: VERB,aor,mid,sub,3,sg
- απο: PREP
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
- διερχεται: VERB,pres,mid,ind,3,sg
- δι᾽ανυδρων: PREP+ADJ,gen,pl,m
- τοπων: NOUN,gen,pl,m
- ζητουν: PART,pres,act,nom,sg,n
- αναπαυσιν: NOUN,acc,sg,f
- και: CONJ
- μη: PART
- ευρισκον: PART,pres,act,nom,sg,n
- λεγει·Υποστρεψω: VERB,pres,act,ind,3,sg+VERB,fut,act,ind,1,sg
- εις: PREP
- τον: ART,acc,sg,m
- οικον: NOUN,acc,sg,m
- μου: PRON,gen,sg,1
- οθεν: ADV
- εξηλθον·: VERB,aor,act,ind,1,sg
Parallels
- Matthew 12:43-45 (verbal): Nearly identical saying in Matthew: an unclean spirit leaves, seeks rest in waterless places, and returns to the 'house' — Matthew adds the outcome that the final state is worse than the first.
- Luke 11:25-26 (structural): Immediate Lukan continuation of verse 24: the spirit returns with seven others and the person's condition becomes worse—this completes and interprets the warning of v.24.
- Proverbs 26:11 (allusion): Uses similar imagery of relapse — like a dog returning to its vomit — to describe a person who returns to a former, worse state after a release or correction; invoked elsewhere in NT as a motif of relapse.
- Mark 5:1-20 (thematic): Story of the Gerasene demoniac shows demons' mobility and seeking new dwellings (and their destructive character), thematically related to the idea of spirits leaving and seeking a place to rest or inhabit.
Alternative generated candidates
- Then it says, 'I will return to the house from which I came.' And when it comes, it finds the house swept and put in order.
- And when it comes, it finds the house swept and put in order.
Luke.11.25 - Details
Original Text
Morphology
- και: CONJ
- ελθον: PART,aor,act,nom,sg,m
- ευρισκει: VERB,pres,act,ind,3,sg
- σεσαρωμενον: PART,perf,pass,acc,sg,n
- και: CONJ
- κεκοσμημενον: PART,perf,pass,acc,sg,n
Parallels
- Matthew 12:43-45 (verbal): Near-verbatim parallel of the same teaching: an unclean spirit leaves a person, finds the ‘house’ empty, and returns with more spirits — same sequence and wording as Luke 11:24–26.
- Luke 11:24 (structural): Immediate context that sets up the scene — the unclean spirit departs from a person, providing the premise for vv.25–26.
- Luke 11:26 (structural): Direct continuation that completes the warning: the returning spirit brings back seven others worse than itself, amplifying the consequence of an ‘empty, swept and put in order’ house.
- Acts 19:13-16 (thematic): A related demonic motif: itinerant spirits/influence reasserting themselves in persons (the sons of Sceva incident), illustrating the recurring danger of evil spirits’ return and activity.
Alternative generated candidates
- Then it goes and takes with it seven other spirits more wicked than itself, and they enter and dwell there; and the last state of that man is worse than the first.
- Then it goes and brings seven other spirits more wicked than itself, and they enter and dwell there; and the last state of that person is worse than the first.
Luke.11.26 - Details
Original Text
Morphology
- τοτε: ADV
- πορευεται: VERB,pres,mid/pass,ind,3,sg
- και: CONJ
- παραλαμβανει: VERB,pres,act,ind,3,sg
- ετερα: ADJ,dat,sg,f
- πνευματα: NOUN,nom,pl,n
- πονηροτερα: ADJ,comp,acc,pl,n
- εαυτου: PRON,gen,sg,m
- επτα: NUM,acc,pl,neut
- και: CONJ
- εισελθοντα: VERB,aor,act,part,acc,pl,n
- κατοικει: VERB,pres,act,ind,3,sg
- εκει: ADV
- και: CONJ
- γινεται: VERB,pres,mp,ind,3,sg
- τα: ART,acc,pl,n
- εσχατα: NOUN,nom,pl,n
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
- εκεινου: DEM,gen,sg,m
- χειρονα: ADJ,acc,sg,m
- των: ART,gen,pl,m
- πρωτων: ADJ,gen,pl,m
Parallels
- Matthew 12:43-45 (verbal): Near-verbatim parallel in Matthew describing an unclean spirit returning with seven other spirits and the final condition being worse than the first.
- Luke 11:24-26 (structural): Immediate context in Luke containing the full episode about an unclean spirit leaving, returning, and bringing worse spirits—this verse is part of that pericope.
- 2 Peter 2:20-22 (thematic): Speaks of people who escape defilement but return to it and become worse off than before—closely parallels the moral/resultative theme of deterioration after return.
- Proverbs 26:11 (thematic): Uses the imagery of returning to a worse former state (‘a dog returns to its vomit’) that echoes the motif of relapse resulting in a worse condition.
Alternative generated candidates
- As he said these things, a woman from the crowd lifted up her voice and said to him, 'Blessed is the womb that bore you, and the breasts that nursed you!'
- So it will be with this generation.
Luke.11.27 - Details
Original Text
Morphology
- Εγενετο: VERB,aor,mid,ind,3,sg
- δε: CONJ
- εν: PREP
- τω: ART,dat,sg,m
- λεγειν: VERB,pres,act,inf
- αυτον: PRON,acc,sg,m
- ταυτα: PRON,acc,pl,n
- επαρασα: VERB,aor,act,part,f,sg,nom
- τις: PRON,nom,sg,?
- φωνην: NOUN,acc,sg,f
- γυνη: NOUN,nom,sg,f
- εκ: PREP
- του: ART,gen,sg,n
- οχλου: NOUN,gen,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Μακαρια: PRON,dat,sg,3
- η: ART,nom,sg,f
- κοιλια: NOUN,nom,sg,f
- η: ART,nom,sg,f
- βαστασασα: VERB,aor,act,part,f,sg,nom
- σε: PRON,acc,sg,2
- και: CONJ
- μαστοι: NOUN,nom,pl,m
- ους: PRON,acc,pl,m
- εθηλασας·: VERB,aor,act,ind,2,sg
Parallels
- Luke 11:28 (structural): Immediate sequel in Luke where Jesus corrects the crowd’s praise—‘Blessed rather are those who hear the word of God and keep it’—reinterpreting blessedness from physical motherhood to obedience to God’s word.
- Luke 8:19-21 (thematic): A parallel episode where Jesus’ mother and brothers seek him and he defines his true family as those who hear and do God’s word, similarly prioritizing spiritual kinship over biological ties.
- Matthew 12:46-50 (thematic): Synoptic parallel to Luke 8:19-21 (and thematically to Luke 11:27) in which Jesus rejects conventional family claims and affirms that those who do God’s will are his mother, brothers, and sisters.
- Luke 1:42 (verbal): Elizabeth’s greeting to Mary—‘Blessed are you among women, and blessed is the fruit of your womb’—uses similar language of blessing the womb/fruit that bore the Messiah, echoing the crowd’s acclaim in Luke 11:27.
- John 19:26-27 (thematic): At the cross Jesus entrusts his mother to the beloved disciple, reflecting the ongoing significance of his biological mother while also raising questions about the nature of familial obligation versus his mission—useful contrast to the crowd’s exultation of physical motherhood.
Alternative generated candidates
- But he said, 'Rather—blessed are those who hear the word of God and keep it.'
- While he was saying these things, a woman in the crowd cried out, 'Blessed is the womb that bore you, and the breasts at which you nursed!'
Luke.11.28 - Details
Original Text
Morphology
- αυτος: PRON,nom,sg,3,m
- δε: CONJ
- ειπεν·Μενουν: VERB,aor,act,ind,3,sg
- μακαριοι: ADJ,nom,pl,m
- οι: ART,nom,pl,m
- ακουοντες: VERB,pres,act,part,nom,pl,m
- τον: ART,acc,sg,m
- λογον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- και: CONJ
- φυλασσοντες: VERB,pres,act,ptc,nom,pl,m
Parallels
- Luke 8:15 (verbal): Uses very similar language—those on the good soil 'hear the word, hold it fast'—linking hearing the word with preserving/keeping it (faithful response).
- Matthew 7:24 (verbal): Jesus says whoever 'hears these words of mine and does them' is wise—directly parallels the connection between hearing Jesus' word and the blessed/secure outcome of doing it.
- James 1:22 (verbal): Commands believers to be 'doers of the word, and not hearers only,' echoing Luke's stress that blessing belongs to those who both hear and keep God's word.
- Romans 2:13 (thematic): Emphasizes that true standing before God is for 'doers' rather than mere hearers of the law, underscoring the ethical/obediential criterion implied in Luke 11:28.
- Luke 6:46 (thematic): Jesus rebukes people who call him 'Lord' but do not do what he says—contrast between address/hearing and genuine obedience, thematically linked to Luke 11:28's blessing for those who keep the word.
Alternative generated candidates
- But he said, 'Blessed rather are those who hear the word of God and keep it.'
He was casting out a demon that was mute; when the demon had gone out, the mute man spoke, and all the crowd were astonished. But some of them said, 'By Beelzebul, ruler of the demons, he drives out demons.' Others, to test him, demanded a sign from heaven. But he, knowing their thoughts, said to them, 'Every kingdom divided against itself is laid waste, and a house divided against itself falls.
If Satan also is divided against himself, how will his kingdom stand? For you say that by Beelzebul I cast out demons.
If I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges. But if I cast out demons by the finger of God, then the kingdom of God has come upon you.
When a strong man, fully armed, guards his own house, his possessions are safe. But when one stronger than he attacks him and overcomes him, he takes away the armor in which he trusted and divides his spoil.
Whoever is not with me is against me; and whoever does not gather with me scatters.
When an unclean spirit has gone out of a man, it passes through arid places seeking rest, and finds none.
Then it says, 'I will return to the house I left.' And when it comes, it finds the house swept and put in order.
Then it goes and brings seven other spirits more wicked than itself, and they enter and dwell there; and the last state of that man is worse than the first.
As he said these things, a woman in the crowd lifted up her voice and said to him, 'Blessed is the womb that bore you, and the breasts that nursed you!' But he said, 'Rather, blessed are those who hear the word of God and keep it.'