John the Baptist's Inquiry and Jesus' Testimony
Luke 7:18-35
Luke.7.18 - Details
Original Text
Morphology
- Και: CONJ
- απηγγειλαν: VERB,aor,act,ind,3,pl
- Ιωαννη: NOUN,dat,sg,m
- οι: ART,nom,pl,m
- μαθηται: NOUN,nom,pl,m
- αυτου: PRON,gen,sg,m
- περι: PREP
- παντων: ADJ,gen,pl,m
- τουτων: PRON,gen,pl,m
- και: CONJ
- προσκαλεσαμενος: VERB,aor,mid,ptc,nom,sg,m
- δυο: NUM,acc,pl,m
- τινας: PRON,acc,pl,m
- των: ART,gen,pl,m
- μαθητων: NOUN,gen,pl,m
- αυτου: PRON,gen,sg,m
- ο: ART,nom,sg,m
- Ιωαννης: NOUN,nom,sg,m
Parallels
- Matthew 11:2-3 (verbal): Direct parallel: John (in prison) sends two disciples to Jesus to ask, “Are you the one…?” — essentially the same episode recounted.
- John 1:19-23 (thematic): Background on John as the prophetic messenger/testimony to Jesus; explains his role and why his disciples might be sent to verify Jesus' identity.
- Isaiah 35:5-6 (allusion): Jesus’ reply to John cites healings (blind seeing, lame walking) that echo this Isaiah passage’s messianic signs.
- Isaiah 61:1 (allusion): Jesus’ works (good news to the poor, liberty for captives) reflect themes of this messianic proclamation, which underpin his answer to John’s inquiry.
- Malachi 3:1 (thematic): Prophecy of a messenger sent before the Lord; frames John the Baptist’s role as the forerunner whose actions include dispatching messengers to the expected Messiah.
Alternative generated candidates
- The disciples of John reported to him concerning all these things.
- Now the disciples of John told him of all these things.
Luke.7.19 - Details
Original Text
Morphology
- επεμψεν: VERB,aor,act,ind,3,sg
- προς: PREP
- τον: ART,acc,sg,m
- κυριον: NOUN,acc,sg,m
- λεγων·Συ: PART,pres,act,nom,m,sg+PRON,nom,sg,2
- ει: VERB,pres,act,ind,2,sg
- ο: ART,nom,sg,m
- ερχομενος: PART,pres,mid,nom,sg,m
- η: ART,nom,sg,f
- αλλον: ADJ,acc,sg,m
- προσδοκωμεν: VERB,pres,act,subj,1,pl
Parallels
- Matthew 11:2-3 (verbal): Almost identical account: John the Baptist, from prison, sends his disciples to ask Jesus, 'Are you the one who is to come, or shall we look for another?' (verbal parallel and same narrative situation).
- John 1:19-27 (thematic): Early interrogation of John the Baptist about his identity and role as prophet/messenger; parallels the theme of questioning messianic identity and expectation surrounding 'the one who is to come.'
- Isaiah 35:5-6 (quotation): Passage quoted/echoed in Jesus' reply to John's question (he points to miraculous signs — healing of blind, lame, deaf — as evidence that 'the kingdom has come').
- Isaiah 61:1 (quotation): Jesus cites or alludes to Isaiah 61 (the anointed one bringing good news to the oppressed) in his response to John's inquiry, linking his works to messianic prophecy.
- Malachi 3:1 (allusion): Foretells a messenger preparing the way and the coming of the Lord; provides background for John's role and for the expectation that prompts his question about the coming one.
Alternative generated candidates
- And John, calling two of his disciples to him, sent them to the Lord, saying, "Are you the one who is to come, or shall we look for another?"
- And John, calling two of his disciples to him, sent them to the Lord, saying, 'Are you the one who is to come, or shall we look for another?'
Luke.7.20 - Details
Original Text
Morphology
- παραγενομενοι: VERB,part,pres,mp,nom,pl,m
- δε: CONJ
- προς: PREP
- αυτον: PRON,acc,sg,m
- οι: ART,nom,pl,m
- ανδρες: NOUN,nom,pl,m
- ειπαν·Ιωαννης: VERB,aor,act,ind,3,pl
- ο: ART,nom,sg,m
- βαπτιστης: NOUN,nom,sg,m
- απεστειλεν: VERB,aor,act,ind,3,sg
- ημας: PRON,acc,pl,1
- προς: PREP
- σε: PRON,acc,sg,2
- λεγων·Συ: VERB,pres,act,ptc,nom,sg,m
- ει: VERB,pres,act,ind,2,sg
- ο: ART,nom,sg,m
- ερχομενος: PART,pres,mid,nom,sg,m
- η: ART,nom,sg,f
- αλλον: ADJ,acc,sg,m
- προσδοκωμεν: VERB,pres,act,subj,1,pl
Parallels
- Matthew 11:2-3 (quotation): Direct parallel account — John’s disciples ask Jesus the identical question, “Are you the one who is to come, or shall we look for another?” (verbal correspondence).
- John 1:19-23 (structural): Earlier interrogation of John by priestly envoys about his identity (Are you the Christ?/Are you Elijah?) — frames messianic expectations and John’s role as forerunner, which prompts the question sent to Jesus in Luke 7:20.
- Isaiah 35:5-6 (thematic): Isaiah’s description of healing signs (eyes opened, ears unstopped, lame leaping) functions as the prophetic benchmark Jesus invokes in his reply to John’s question as evidence that the expected one has arrived.
- Isaiah 61:1-2 (allusion): The Messianic mission language (good news to the poor, liberty to the oppressed) undergirds the question ‘the one who is to come,’ supplying the scriptural expectations Jesus fulfills.
- Malachi 3:1 (allusion): Prophecy of a messenger who prepares the way for the Lord — connects John’s role as forerunner to the messianic arrival that John’s question seeks to confirm.
Alternative generated candidates
- When the men came to him they said, "John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or shall we look for another?’"
- And when the men had come to him, Jesus answered them, 'Go and tell John what you have seen and heard: the blind receive sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have good news preached to them.
Luke.7.21 - Details
Original Text
Morphology
- εν: PREP
- εκεινη: PRON,dat,sg,f
- τη: ART,dat,sg,f
- ωρα: NOUN,nom,sg,f
- εθεραπευσεν: VERB,aor,act,ind,3,sg
- πολλους: ADJ,acc,pl,m
- απο: PREP
- νοσων: NOUN,gen,pl,f
- και: CONJ
- μαστιγων: NOUN,gen,pl,f
- και: CONJ
- πνευματων: NOUN,gen,pl,neut
- πονηρων: ADJ,gen,pl,m
- και: CONJ
- τυφλοις: NOUN,dat,pl,m
- πολλοις: ADJ,dat,pl,m
- εχαρισατο: VERB,aor,mid,ind,3,sg
- βλεπειν: VERB,pres,act,inf
Parallels
- Matthew 11:5 (verbal): Jesus' reply to John lists the same signs—the blind receive sight, the lame walk, lepers cleansed, deaf hear, dead raised, and the poor have the gospel—closely parallel wording and purpose to Luke 7:21.
- Luke 4:40-41 (verbal): Earlier Luke account where Jesus heals many sick and casts out demons at evening—similar catalogue of healings and exorcisms within Luke's Gospel.
- Mark 1:32-34 (verbal): Mark's account of healing many and casting out unclean spirits (who confess him) mirrors Luke 7:21's report of widespread healings and demonic expulsions.
- Isaiah 35:5-6 (allusion): Prophetic promise that the eyes of the blind shall be opened and the ears of the deaf unstopped is frequently invoked as the OT background for Gospel reports of Jesus healing the blind (implicit fulfillment in Luke 7:21).
- Acts 10:38 (thematic): Summary of Jesus' ministry—'he went about doing good and healing all who were oppressed by the devil'—theologically parallels Luke 7:21's depiction of Jesus' healing and exorcistic activity.
Alternative generated candidates
- In that hour he cured many who were sick with diseases and afflictions, and gave sight to many who were blind.
- And blessed is the one who takes no offense at me.'
Luke.7.22 - Details
Original Text
Morphology
- και: CONJ
- αποκριθεις: VERB,aor,pass,ptc,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Πορευθεντες: PRO,dat,3,pl + PART,aor,pass,nom,pl,m
- απαγγειλατε: VERB,aor,act,imp,2,pl
- Ιωαννη: NOUN,dat,sg,m
- α: PRON,nom,sg,n
- ειδετε: VERB,pres,act,ind,2,pl
- και: CONJ
- ηκουσατε·τυφλοι: VERB,pres,act,ind,2,pl+NOUN,nom,pl,m
- αναβλεπουσιν: VERB,pres,act,ind,3,pl
- χωλοι: NOUN,nom,pl,m
- περιπατουσιν: VERB,pres,act,ind,3,pl
- λεπροι: NOUN,nom,pl,m
- καθαριζονται: VERB,pres,mid,ind,3,pl
- κωφοι: NOUN,nom,pl,m
- ακουουσιν: VERB,pres,act,ind,3,pl
- νεκροι: NOUN,nom,pl,m
- εγειρονται: VERB,pres,mid,ind,3,pl
- πτωχοι: ADJ,nom,pl,m
- ευαγγελιζονται·: VERB,pres,mid,ind,3,pl
Parallels
- Matthew 11:4-5 (verbal): Nearly identical report to John’s messengers: the blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the gospel preached (direct parallel in Matthew).
- Isaiah 35:5-6 (verbal): Prophetic language echoed by Jesus—’eyes of the blind opened, ears of the deaf unstopped, the lame leap’—provides Old Testament precedent for these miraculous signs.
- Isaiah 61:1 (allusion): ’To proclaim good news to the poor’ echoes Isaiah’s mission theme (the anointed one’s proclamation of good news to the poor), which Jesus embodies in his works and proclamation.
- Luke 4:18-19 (quotation): Jesus reads and applies Isaiah 61 in Nazareth, explicitly linking his ministry to preaching good news to the poor and liberating the oppressed—the same mission reflected in 7:22.
- Acts 10:38 (thematic): Summarizes Jesus’ ministry as anointed healing and liberation—’he went about doing good and healing all who were oppressed’—themically aligning with the signs listed in Luke 7:22.
Alternative generated candidates
- And he answered them, "Go and tell John what you have seen and heard: the blind receive sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have good news preached to them."
- When the messengers of John had gone away, Jesus began to speak to the crowds concerning John: 'What did you go out into the wilderness to see? A reed shaken by the wind?'
Luke.7.23 - Details
Original Text
Morphology
- και: CONJ
- μακαριος: ADJ,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- ος: PRON,nom,sg,m
- εαν: CONJ
- μη: PART
- σκανδαλισθη: VERB,aor,pas,subj,3,sg
- εν: PREP
- εμοι: PRON,dat,sg,1
Parallels
- Matthew 11:6 (verbal): Nearly identical wording in the parallel account — Jesus declares blessed those who are not offended (σκανδαλισθήσονται) by him.
- Mark 9:42 (verbal): Uses the same root idea of causing someone to 'stumble' (σκανδαλίζει) and warns of severe consequences for leading others into offense — a verbal and ethical parallel.
- 1 Corinthians 8:9 (thematic): Paul warns that Christian freedom can become a 'stumbling-block' (σκάνδαλον) to others; shares the ethical concern about causing offense to believers.
- Romans 14:13 (thematic): Paul urges believers not to put a stumbling block or hindrance before a brother — a thematic parallel about avoiding actions that cause others to be offended or fall.
Alternative generated candidates
- And blessed is the one who does not take offense at me.
- What then did you go out to see? A man clothed in soft garments? Behold, those who wear soft clothing and live in luxury are in kings' houses.
Luke.7.24 - Details
Original Text
Morphology
- Απελθοντων: PART,aor,act,gen,pl,m
- δε: CONJ
- των: ART,gen,pl,m
- αγγελων: NOUN,gen,pl,m
- Ιωαννου: NOUN,gen,sg,m
- ηρξατο: VERB,aor,mid,ind,3,sg
- λεγειν: VERB,pres,act,inf
- προς: PREP
- τους: ART,acc,pl,m
- οχλους: NOUN,acc,pl,m
- περι: PREP
- Ιωαννου·Τι: PROPN,gen,sg,m
- εξηλθατε: VERB,aor,act,ind,2,pl
- εις: PREP
- την: ART,acc,sg,f
- ερημον: NOUN,acc,sg,fem
- θεασασθαι: VERB,aor,mid,inf
- καλαμον: NOUN,acc,sg,m
- υπο: PREP
- ανεμου: NOUN,gen,sg,m
- σαλευομενον: PART,pres,mid,acc,sg,m
Parallels
- Matthew 11:7-8 (verbal): Nearly identical wording — Jesus asks the crowds what they went into the wilderness to see, ‘a reed shaken by the wind,’ as part of his commentary on John the Baptist.
- Matthew 11:2-19 (thematic): Broader Matthean parallel: an extended reflection on John’s identity and role (including the same question about the wilderness), contrasting expectations of a messianic figure with John’s prophetic ministry.
- Mark 1:4-6 (thematic): Mark’s portrait of John emphasizes his wilderness setting and prophetic austerity (clothing, diet), supplying the cultural context behind Jesus’ question about why people went into the wilderness to see him.
- John 1:23 (quotation): John the Baptist cites Isaiah (‘I am the voice of one crying in the wilderness’), linking John’s identity explicitly to the wilderness motif referenced by Jesus in Luke 7:24.
- Isaiah 40:3 (structural): The prophetic source underlying the NT portrayal of John: the ‘voice crying in the wilderness’ provides the scriptural framework that makes the wilderness question meaningful for Jewish expectations.
Alternative generated candidates
- When John's messengers departed, Jesus began to speak to the crowds about John: "What did you go out into the wilderness to see? A reed shaken by the wind?
- What then? A prophet? Yes, I tell you, and more than a prophet.
Luke.7.25 - Details
Original Text
Morphology
- αλλα: CONJ
- τι: PRON,int,nom,sg,n
- εξηλθατε: VERB,aor,act,ind,2,pl
- ιδειν: VERB,aor,act,inf
- ανθρωπον: NOUN,acc,sg,m
- εν: PREP
- μαλακοις: ADJ,dat,pl,neut
- ιματιοις: NOUN,dat,pl,neut
- ημφιεσμενον: VERB,perf,pass,part,acc,sg,m
- ιδου: PART
- οι: ART,nom,pl,m
- εν: PREP
- ιματισμω: NOUN,dat,sg,m
- ενδοξω: ADJ,dat,sg,m
- και: CONJ
- τρυφη: NOUN,dat,sg,f
- υπαρχοντες: VERB,pres,act,part,nom,pl,m
- εν: PREP
- τοις: ART,dat,pl,n
- βασιλειοις: NOUN,dat,pl,m
- εισιν: VERB,pres,act,ind,3,pl
Parallels
- Matthew 11:8 (verbal): Parallel wording and context — Jesus asks rhetorically if people went out to see 'a man in soft clothing', using nearly identical language to Luke 7:25 in the same judgment of expectations about John the Baptist.
- Matthew 3:4 (thematic): Description of John the Baptist's austere dress (camel's hair, leather belt) — provides the contrast implied in Luke 7:25 between John and those who 'wear soft clothing' and live in luxury.
- Amos 6:4-6 (thematic): Condemns the complacent luxury of the elite (ivory beds, sumptuous banquets, fine wines), thematically paralleling Luke's critique of those who 'wear soft clothing and live in luxury.'
- Isaiah 3:16-24 (thematic): Prophetic denunciation of ostentatious dress and adornment among the proud; thematically connected to Luke's contrast between ascetic prophetic witness and luxurious elites.
Alternative generated candidates
- Or what did you go out to see? A man clothed in soft garments? Behold, those who wear soft clothing are found in the houses of kings.
- For this is he of whom it is written, "Behold, I send my messenger before your face, who will prepare your way before you."
Luke.7.26 - Details
Original Text
Morphology
- αλλα: CONJ
- τι: PRON,int,nom,sg,n
- εξηλθατε: VERB,aor,act,ind,2,pl
- ιδειν: VERB,aor,act,inf
- προφητην: NOUN,acc,sg,m
- ναι: PART
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- και: CONJ
- περισσοτερον: ADV,comp
- προφητου: NOUN,gen,sg,m
Parallels
- Matthew 11:9-11 (verbal): Nearly identical saying in Matthew where Jesus affirms John as a prophet and 'more than a prophet'—a direct verbal parallel to Luke 7:26.
- Luke 7:28 (structural): Immediate continuation of the same pericope in Luke: Jesus declares that among those born of women none is greater than John, reinforcing the point of 7:26.
- John 1:21 (thematic): Questions posed to John the Baptist ('Are you Elijah? Are you the Prophet?') and his identification as a prophetic figure relate to Luke's claim that John was a prophet and beyond ordinary prophetic status.
- Isaiah 40:3 (quotation): Isaiah's 'voice in the wilderness' is applied in the Gospels to John (e.g., Luke 3), framing him as the eschatological forerunner—context that underpins the claim he is more than a prophet.
- Malachi 3:1 (allusion): Malachi's promise of a coming 'messenger' sent to prepare the way is read in the NT as fulfilled in John the Baptist, supporting Jesus' characterization of John as exceptional among prophets.
Alternative generated candidates
- Then what did you go out for? A prophet? Yes, I tell you, and more than a prophet.
- Truly I tell you, among those born of women none is greater than John. Yet the one who is least in the kingdom of God is greater than he.'
Luke.7.27 - Details
Original Text
Morphology
- ουτος: PRON,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- περι: PREP
- ου: PART,neg
- γεγραπται·Ιδου: VERB,perf,pass,ind,3,sg
- αποστελλω: VERB,pres,act,ind,1,sg
- τον: ART,acc,sg,m
- αγγελον: NOUN,acc,sg,m
- μου: PRON,gen,sg,1
- προ: PREP
- προσωπου: NOUN,gen,sg,n
- σου: PRON,gen,sg,2
- ος: PRON,nom,sg,m
- κατασκευασει: VERB,fut,act,ind,3,sg
- την: ART,acc,sg,f
- οδον: NOUN,acc,sg,f
- σου: PRON,gen,sg,2
- εμπροσθεν: PREP
- σου: PRON,gen,sg,2
Parallels
- Malachi 3:1 (quotation): Direct source cited by Luke — 'Behold, I send my messenger...' is quoted as the prophetic basis for John the Baptist as the forerunner.
- Isaiah 40:3 (quotation): Closely related prophetic tradition — 'A voice crying in the wilderness: Prepare the way of the Lord' frames the 'preparing the way' motif applied to John.
- Mark 1:2-3 (verbal): Synoptic parallel that combines Malachi 3:1 and Isaiah 40:3 to identify John as the messenger preparing the Lord's way.
- Matthew 11:10 (quotation): Jesus cites the same Malachi text ('This is he of whom it is written...') to describe John the Baptist's role as messenger.
- John 1:23 (quotation): John the Baptist's self-identification as 'the voice crying in the wilderness' echoes Isaiah and reinforces the role of preparing the way for the Lord.
Alternative generated candidates
- For this is the one of whom it is written, ‘Behold, I send my messenger before your face, who will prepare your way before you.’"
- When all the people and the tax collectors heard this, they declared God righteous, having been baptized with the baptism of John.
Luke.7.28 - Details
Original Text
Morphology
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- μειζων: ADJ,comp,nom,sg,m
- εν: PREP
- γεννητοις: ADJ,dat,pl,m
- γυναικων: NOUN,gen,pl,f
- Ιωαννου: NOUN,gen,sg,m
- ουδεις: PRON,nom,sg,m
- εστιν·ο: VERB,pres,act,ind,3,sg
- δε: CONJ
- μικροτερος: ADJ,comp,nom,sg,m
- εν: PREP
- τη: ART,dat,sg,f
- βασιλεια: NOUN,nom,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- μειζων: ADJ,comp,nom,sg,m
- αυτου: PRON,gen,sg,m
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- Matthew 11:11 (verbal): Nearly identical saying: Jesus calls John the greatest born of women yet says the least in the (heavenly) kingdom is greater — same paradoxical contrast (kingdom of heaven vs. kingdom of God).
- Luke 3:15-16 (thematic): Crowds wonder if John is the Christ; John points to one greater coming who will baptize with the Holy Spirit — continues the theme that someone greater than John belongs to God’s eschatological realm/kingdom.
- Luke 1:76-77 (allusion): Zechariah’s prophecy that John will be ‘prophet of the Most High’ and go before the Lord to prepare his ways underlines John’s prophetic greatness and preparatory role echoed in Jesus’ appraisal.
- Isaiah 40:3 (allusion): The image of a messenger ‘preparing the way’ for the Lord is applied to John throughout Luke, supporting his exceptional prophetic status referred to in 7:28.
- Malachi 4:5 (Malachi 3:1) (allusion): Prophecies about a coming messenger/Elijah who prepares the way are read in the Gospels as fulfilled in John, explaining why he is called greatest yet situated before the coming kingdom.
Alternative generated candidates
- I tell you, among those born of women no one is greater than John; yet the one who is least in the kingdom of God is greater than he.
- But the Pharisees and the lawyers rejected God's purpose for themselves; they would not be baptized by him.
Luke.7.29 - Details
Original Text
Morphology
- και: CONJ
- πας: ADJ,nom,sg,m
- ο: ART,nom,sg,m
- λαος: NOUN,nom,sg,m
- ακουσας: VERB,aor,act,part,nom,m,sg
- και: CONJ
- οι: ART,nom,pl,m
- τελωναι: NOUN,nom,pl,m
- εδικαιωσαν: VERB,aor,act,ind,3,pl
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- βαπτισθεντες: VERB,aor,pass,part,nom,pl,m
- το: ART,acc,sg,n
- βαπτισμα: NOUN,acc,sg,n
- Ιωαννου·: NOUN,gen,sg,m
Parallels
- Matthew 3:5-6 (verbal): Describes the crowds—including tax collectors—coming to John and being baptized, closely matching Luke's note that the people and tax collectors were baptized by John.
- Matthew 21:31-32 (thematic): Jesus contrasts the tax collectors' acceptance of John (and entry into God's kingdom) with the refusal of the religious leaders, echoing Luke's point that tax collectors justified God by receiving John's baptism.
- Luke 3:12-14 (verbal): John's confrontation with tax collectors (and his instructions to them) situates why they responded to his call and underwent baptism—a direct contextual parallel within Luke's account.
- Acts 19:4 (quotation): Paul explicitly summarizes John's ministry as 'baptism of repentance,' paralleling Luke's phrase 'the baptism of John' and underlining its theological function as repentance before God.
Alternative generated candidates
- And when all the people and even the tax collectors heard this, they justified God by being baptized with John's baptism.
- And he said, 'To what then shall I compare the people of this generation, and to what are they like?
Luke.7.30 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- Φαρισαιοι: NOUN,nom,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- νομικοι: NOUN,nom,pl,m
- την: ART,acc,sg,f
- βουλην: NOUN,acc,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- ηθετησαν: VERB,aor,act,ind,3,pl
- εις: PREP
- εαυτους: PRON,acc,pl,m
- μη: PART
- βαπτισθεντες: PART,aor,pass,nom,pl,m
- υπ᾽αυτου: PREP+PRON,gen,sg,m
Parallels
- Matthew 21:32 (verbal): Jesus contrasts the reception of John by tax collectors/harlots with the rejection by the religious leaders—paralleling Luke’s point that Pharisees/lawyers refused God’s purpose manifested in John.
- Matthew 3:7-10 (structural): When Pharisees and Sadducees come to John’s baptism he rebukes them as a ‘brood of vipers,’ reflecting the same confrontation between John’s ministry and the religious leaders who refuse his baptism.
- John 1:11 (thematic): 'He came to his own, and his own did not receive him' captures the broader theme of God’s messengers being rejected by their own people, similar to Pharisees/lawyers rejecting God’s counsel in Luke 7:30.
- Acts 7:51 (thematic): Stephen accuses his audience of resisting the Holy Spirit and refusing God’s will—a comparable denunciation of religious leaders who reject God’s purposes.
- Proverbs 1:24-25 (allusion): The wisdom-figure laments, 'I called and you refused,' which parallels the motif of people rejecting God’s counsel or call, reflected in Luke’s statement about the Pharisees and lawyers.
Alternative generated candidates
- But the Pharisees and the lawyers rejected the purpose of God for themselves, refusing to be baptized by him.
- They are like children sitting in the marketplace and calling to one another, "We piped for you, and you did not dance; we wailed, and you did not mourn."'
Luke.7.31 - Details
Original Text
Morphology
- Τινι: PRON,dat,sg,m
- ουν: CONJ
- ομοιωσω: VERB,fut,act,ind,1,sg
- τους: ART,acc,pl,m
- ανθρωπους: NOUN,acc,pl,m
- της: ART,gen,sg,f
- γενεας: NOUN,gen,sg,f
- ταυτης: DEM,gen,sg,f
- και: CONJ
- τινι: PRON,dat,sg,neut
- εισιν: VERB,pres,act,ind,3,pl
- ομοιοι: ADJ,nom,pl,m
Parallels
- Matthew 11:16 (verbal): Nearly identical rhetorical question—'To what shall I compare this generation?'—same wording and function as in Luke 7:31.
- Matthew 11:16-19 (quotation): The immediate parallel passage containing the 'children in the marketplaces' simile and the fuller critique of the generation found also in Luke 7:31-35.
- Luke 11:29 (verbal): Luke's later statement that 'this generation seeks a sign' echoes the same reproach of the generation's responsiveness and demand for signs.
- Matthew 12:39 (cf. Mark 8:12; Matthew 16:4) (thematic): 'An evil and adulterous generation seeks a sign'—a related indictment of the generation's unbelieving attitude and refusal to accept Jesus, thematically linked to Luke 7:31.
Alternative generated candidates
- To what then shall I compare the people of this generation? What are they like?
- For John came neither eating bread nor drinking wine, and you say, "He has a demon."
Luke.7.32 - Details
Original Text
Morphology
- ομοιοι: ADJ,nom,pl,m
- εισιν: VERB,pres,act,ind,3,pl
- παιδιοις: NOUN,dat,pl,m
- τοις: ART,dat,pl,n
- εν: PREP
- αγορα: NOUN,dat,sg,f
- καθημενοις: PART,dat,pl,m
- και: CONJ
- προσφωνουσιν: VERB,pres,act,ind,3,pl
- αλληλοις: PRON,dat,pl,m
- α: PRON,nom,sg,n
- λεγει·Ηυλησαμεν: VERB,pres,act,ind,3,pl
- υμιν: PRON,dat,pl,2
- και: CONJ
- ουκ: PART,neg
- ωρχησασθε·εθρηνησαμεν: VERB,aor,mid,ind,2,pl
- και: CONJ
- ουκ: PART,neg
- εκλαυσατε·: VERB,aor,act,ind,2,pl
Parallels
- Matthew 11:16-17 (verbal): Almost word‑for‑word parallel in Matthew: the same children's taunt about playing the flute and mourning (direct verbal parallel to Luke 7:32).
- Luke 7:31 (structural): Immediate context in Luke: v.31 introduces the simile (‘like children sitting in the marketplace’) that continues in v.32—same unit and rhetorical setup.
- Matthew 11:18-19 (thematic): Continues Matthew’s parallel scene contrasting responses to John and Jesus (ascetic vs. convivial), which the children’s taunt in v.32 encapsulates—both passages use the image to condemn the generation’s unresponsiveness.
- Luke 7:35 (structural): Luke’s own conclusion to the pericope (‘But wisdom is justified by her children’) functions as the interpretive resolution to the taunt in v.32, vindicating the differing ministries despite popular rejection.
- Ezekiel 33:32 (thematic): Ezekiel depicts people who hear a pleasant voice/song yet do not act on the prophet’s words—similar theme of an unresponsive audience to prophetic proclamation, echoing the refusal to dance or mourn in Luke 7:32.
Alternative generated candidates
- They are like children sitting in the marketplace and calling to one another: ‘We played the flute for you, and you did not dance; we wailed, and you did not mourn.’
- The Son of Man came eating and drinking, and you say, "Look, a glutton and a drunkard, a friend of tax collectors and sinners!"
Luke.7.33 - Details
Original Text
Morphology
- εληλυθεν: VERB,perf,mid/pass,ind,3,sg
- γαρ: PART
- Ιωαννης: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- βαπτιστης: NOUN,nom,sg,m
- μη: PART
- εσθιων: PTCP,pres,act,nom,sg,m
- αρτον: NOUN,acc,sg,m
- μητε: CONJ
- πινων: VERB,pres,act,part,nom,sg,m
- οινον: NOUN,acc,sg,m
- και: CONJ
- λεγετε·Δαιμονιον: VERB,pres,act,ind,2,pl
- εχει·: VERB,pres,act,ind,3,sg
Parallels
- Matthew 11:18 (verbal): Near-verbatim parallel: Matthew records the same taunt about John coming 'neither eating nor drinking' and being accused of having a demon.
- Luke 7:34 (structural): Immediate literary contrast in Luke: after noting the charge against John, Jesus contrasts it with the charge against the Son of Man who 'came eating and drinking'.
- Matthew 11:19 (thematic): Matthew pairs the same contrast—John's asceticism versus the Son of Man's sociability—and the opposing accusations, highlighting the reproach both received.
- Mark 1:6 (allusion): Describes John's austere lifestyle ('clothed with camel's hair... ate locusts and wild honey'), supporting the detail about his abstaining from ordinary food and drink.
- Matthew 3:4 (allusion): Another description of John's ascetic diet and appearance, providing background for why his abstinence is noted and yet met with charges of demonic influence.
Alternative generated candidates
- For John the Baptist came neither eating bread nor drinking wine, and you say, ‘He has a demon.’
- Yet wisdom is vindicated by all her children.
Luke.7.34 - Details
Original Text
Morphology
- εληλυθεν: VERB,perf,mid/pass,ind,3,sg
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
- εσθιων: PTCP,pres,act,nom,sg,m
- και: CONJ
- πινων: PTCP,pres,act,nom,sg,m
- και: CONJ
- λεγετε·Ιδου: VERB,pres,act,ind,2,pl+INTJ
- ανθρωπος: NOUN,nom,sg,m
- φαγος: ADJ,nom,sg,m
- και: CONJ
- οινοποτης: NOUN,nom,sg,m
- φιλος: NOUN,nom,sg,m
- τελωνων: NOUN,gen,pl,m
- και: CONJ
- αμαρτωλων: NOUN,gen,pl,m
Parallels
- Matthew 11:19 (verbal): Almost verbatim parallel: 'The Son of Man came eating and drinking...' and accused as a glutton and drunkard, friend of tax collectors and sinners.
- Mark 2:15-17 (thematic): Account of Jesus eating with Levi/ tax collectors; Pharisees object and Jesus replies that he came to call sinners, echoing the charge and his mission in Luke 7:34.
- Matthew 9:10-13 (thematic): Jesus dines with tax collectors at Matthew's house; Pharisees criticize him for associating with sinners and Jesus answers that he came to call sinners to repentance, a parallel situation and response.
- Luke 5:30-32 (structural): Within Luke: Pharisees complain about Jesus eating with tax collectors, and Jesus declares he came to call sinners, a direct structural parallel to 7:34's complaint and implication.
- Luke 15:1-2 (thematic): Tax collectors and sinners gather to hear Jesus while Pharisees grumble—same theme of Jesus' association with social outcasts and Pharisaic criticism reflected in 7:34.
Alternative generated candidates
- The Son of Man came eating and drinking, and you say, ‘Look, a glutton and a drunkard, a friend of tax collectors and sinners!’
- (Alternate reading note omitted.)
Luke.7.35 - Details
Original Text
Morphology
- και: CONJ
- εδικαιωθη: VERB,aor,pass,ind,3,sg
- η: ART,nom,sg,f
- σοφια: NOUN,nom,sg,f
- απο: PREP
- παντων: ADJ,gen,pl,m
- των: ART,gen,pl,m
- τεκνων: NOUN,gen,pl,neut
- αυτης: PRO,gen,sg,f
Parallels
- Matthew 11:19 (verbal): Nearly identical wording—“But wisdom is justified by her children”—appears in Matthew’s parallel account of Jesus’ saying about John and the response of the people.
- Proverbs 8:1-36 (thematic): Personification of Wisdom (Lady Wisdom) who speaks of her value and recognition; thematically resonates with the idea that wisdom is proved/vindicated by those who receive it.
- James 3:13 (thematic): “Who is wise and understanding among you? Let him show by good conduct his works in the meekness of wisdom.”—links wisdom’s authenticity to the conduct of its adherents, echoing ‘justified by her children.’
- 1 Corinthians 1:18-31 (thematic): Paul’s contrast between divine wisdom and human wisdom and the vindication of God’s wisdom in the crucified Christ and the community parallels the claim that true wisdom is vindicated in its followers.
Alternative generated candidates
- Yet wisdom is vindicated by all her children.
- (Alternate reading note omitted.)
Now John's disciples reported to him all these things. So John, calling two of his disciples, sent them to the Lord with this question: "Are you the one who is to come, or shall we look for another?"
When the men came to Jesus, they said, "John the Baptist has sent us to you to ask, 'Are you the one who is to come, or shall we look for another?'"
At that very hour he cured many of diseases and plagues and evil spirits, and gave sight to many who were blind. And he answered them, "Go and tell John what you have seen and heard: the blind receive sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised up, the poor have the good news proclaimed to them." And blessed is anyone who takes no offense at me.
When John's messengers had gone away, he began to speak to the crowds concerning John: "What did you go out into the wilderness to see? A reed shaken by the wind?
Or what did you go out to see? A man dressed in soft clothing? Behold, those who wear fine garments and live in luxury are found in kings' houses. But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.
This is he of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.'
I tell you, among those born of women there has not arisen a greater than John; yet the one who is least in the kingdom of God is greater than he." And all the people who heard, and even the tax collectors, acknowledged God's righteousness, being baptized with the baptism of John. But the Pharisees and the lawyers rejected God's purpose for themselves, not having been baptized by him.
To what then shall I compare the people of this generation? To what are they like?
They are like children sitting in the marketplace and calling to one another, 'We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.'
For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.'
The Son of Man came eating and drinking, and you say, 'Look—a glutton and a drunkard, a friend of tax collectors and sinners!'
Yet wisdom is vindicated by all her children.