John's Inquiry and Jesus' Testimony about John
Matthew 11:1-19
Matt.11.1 - Details
Original Text
Morphology
- Και: CONJ
- εγενετο: VERB,aor,mid,ind,3,sg
- οτε: CONJ
- ετελεσεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- διατασσων: VERB,pres,act,part,nom,sg,m
- τοις: ART,dat,pl,m
- δωδεκα: NUM,card,pl
- μαθηταις: NOUN,dat,pl,m
- αυτου: PRON,gen,sg,m
- μετεβη: VERB,aor,act,ind,3,sg
- εκειθεν: ADV
- του: ART,gen,sg,m
- διδασκειν: VERB,pres,act,inf
- και: CONJ
- κηρυσσειν: VERB,pres,act,inf
- εν: PREP
- ταις: ART,dat,pl,f
- πολεσιν: NOUN,dat,pl,f
- αυτων: PRON,gen,pl,c
Parallels
- Matthew 10:1-42 (structural): Immediate context: the chapter contains the commissioning and instructions to the twelve that 11:1 says Jesus had finished, marking a transition.
- Mark 6:7-13 (verbal): Synoptic parallel describing Jesus sending out the twelve with similar commissioning language and mission instructions.
- Luke 9:1-6 (verbal): Luke's parallel account of empowering and sending the twelve to proclaim the kingdom, closely matching the mission theme.
- Matthew 9:35 (thematic): Describes Jesus' regular activity of going through towns teaching and preaching — the same ministry expressed in 11:1.
Alternative generated candidates
- And when Jesus had finished instructing his twelve disciples, he went on from there to teach and to proclaim the good news of the kingdom in their towns.
- And when Jesus had finished instructing his twelve disciples, he went on from there to teach and to proclaim in their towns.
Matt.11.2 - Details
Original Text
Morphology
- Ο: ART,nom,sg,m
- δε: CONJ
- Ιωαννης: NOUN,nom,sg,m
- ακουσας: VERB,aor,act,part,nom,sg,m
- εν: PREP
- τω: ART,dat,sg,m
- δεσμωτηριω: NOUN,dat,sg,n
- τα: ART,acc,pl,neut
- εργα: NOUN,acc,pl,n
- του: ART,gen,sg,m
- χριστου: NOUN,gen,sg,m
- πεμψας: VERB,aor,act,part,nom,m,sg
- δια: PREP
- των: ART,gen,pl,f
- μαθητων: NOUN,gen,pl,m
- αυτου: PRON,gen,sg,m
Parallels
- Luke 7:18-23 (verbal): Direct parallel account: John in prison sends two disciples to Jesus to ask if he is the Messiah; Jesus replies by pointing to his works (miracles) — essentially the same episode as Matthew 11:2–6.
- Matthew 11:3-6 (structural): Immediate continuation in Matthew: the messengers' question and Jesus' reply listing his works and citing prophetic fulfillment; provides the fuller context for 11:2.
- Isaiah 35:5-6 (allusion): Messianic prophecy about the blind seeing and the lame leaping; Jesus' catalogue of healings in response to John's inquiry echoes these Isaiah promises as signs of the kingdom.
- Mark 6:17-20 (thematic): Background on John the Baptist's imprisonment by Herod for reproving him; provides historical/contextual connection to why John was 'in prison' when he heard of Jesus' works.
Alternative generated candidates
- Now when John, while imprisoned, heard of the works of the Christ, he sent two of his disciples
- Now when John heard in prison about the deeds of the Christ, he sent word by his disciples
Matt.11.3 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Συ: PRON,dat,sg,m+PRON,nom,sg,m
- ει: VERB,pres,act,ind,2,sg
- ο: ART,nom,sg,m
- ερχομενος: VERB,pres,mid,part,nom,sg,m
- η: ART,nom,sg,f
- ετερον: ADJ,acc,sg,m
- προσδοκωμεν: VERB,pres,act,subj,1,pl
Parallels
- Luke 7:20 (verbal): Nearly identical wording: John’s disciples ask Jesus, 'Are you the one who is to come, or shall we look for another?' — the direct parallel in Luke’s account.
- Matthew 11:2 (structural): The immediate Matthean context: John the Baptist, imprisoned, sends his disciples to ask Jesus this question (sets up v.3).
- Isaiah 35:5-6 (thematic): Jesus’ reply (vv.4–5) points to works — sight for the blind, hearing for the deaf, etc. — which echo Isaiah’s prophetic description of the messianic restoration.
- Isaiah 61:1 (quotation): The mission language underlying Jesus’ answer (good news to the poor, liberty to captives) draws on Isaiah 61:1, a key messianic text the Gospels associate with Jesus.
- John 1:19-23 (allusion): John’s earlier interrogation by Jewish authorities about his identity (Are you the Christ? Are you Elijah?) and his role as forerunner provides background for why John might ask about Jesus’ messianic identity.
Alternative generated candidates
- and said to him, 'Are you the one who is to come, or shall we look for another?'
- and said to him, "Are you the one who is coming, or shall we look for another?"
Matt.11.4 - Details
Original Text
Morphology
- και: CONJ
- αποκριθεις: PART,aor,pass,nom,sg,m
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Πορευθεντες: PRON,dat,pl,3 + VERB,aor,pass,part,nom,m,pl
- απαγγειλατε: VERB,aor,act,imp,2,pl
- Ιωαννη: NOUN,dat,sg,m
- α: PRON,acc,pl,n
- ακουετε: VERB,pres,act,ind,2,pl
- και: CONJ
- βλεπετε·: VERB,pres,act,ind,2,pl
Parallels
- Luke 7:22 (quotation): Direct parallel report of Jesus’ reply to John’s messengers—same instruction: 'Go and tell John what you have seen and heard.'
- Matthew 11:5 (structural): Immediate follow-up in Matthew that specifies the signs Jesus refers to (blind receive sight, lame walk, lepers cleansed, deaf hear, dead raised, good news proclaimed).
- Isaiah 35:5-6 (thematic): Messianic description of miracles (eyes opened, ears unstopped, lame leaping, tongue singing) that Jesus’ works fulfill and that he points to as evidence.
- Isaiah 61:1 (allusion): Prophetic commissioning language about bringing good news to the poor and liberation—Jesus’ mission that his works and teaching ('what you hear and see') embody (explicitly cited in Luke as fulfilled in him).
- Isaiah 42:6-7 (verbal): Servant imagery about opening blind eyes and freeing prisoners echoes the specific miracles Jesus cites as proof of his messianic identity.
Alternative generated candidates
- And Jesus answered them, 'Go and tell John what you hear and see:
- And Jesus answered them, "Go and tell John what you hear and see:
Matt.11.5 - Details
Original Text
Morphology
- τυφλοι: ADJ,nom,pl,m
- αναβλεπουσιν: VERB,pres,act,ind,3,pl
- και: CONJ
- χωλοι: NOUN,nom,pl,m
- περιπατουσιν: VERB,pres,act,ind,3,pl
- λεπροι: NOUN,nom,pl,m
- καθαριζονται: VERB,pres,pass,ind,3,pl
- και: CONJ
- κωφοι: NOUN,nom,pl,m
- ακουουσιν: VERB,pres,act,ind,3,pl
- και: CONJ
- νεκροι: NOUN,nom,pl,m
- εγειρονται: VERB,pres,pass,ind,3,pl
- και: CONJ
- πτωχοι: NOUN,nom,pl,m
- ευαγγελιζονται·: VERB,pres,pass,ind,3,pl
Parallels
- Luke 7:22 (verbal): Jesus gives virtually the same list of messianic signs in response to John the Baptist's inquiry—blind receiving sight, lame walking, lepers cleansed, deaf hearing, dead raised, and the poor hearing good news.
- Isaiah 35:5-6 (verbal): Prophetic description of the messianic age—'then the eyes of the blind shall be opened...the lame shall leap...the deaf shall hear'—language echoed in Matthew's catalogue of signs.
- Isaiah 61:1 (allusion): Proclaims the servant's mission 'to proclaim good news to the poor,' which Matthew summarizes as 'the poor have the gospel preached,' linking Jesus' works to Isaianic mission.
- Luke 4:18 (quotation): Jesus reads and applies Isaiah 61:1–2 to himself—'to preach good news to the poor'—directly connecting his ministry to the same proclamation Matthew cites.
- Acts 10:38 (thematic): Peter's summary of Jesus' ministry—'he went about doing good and healing all who were oppressed'—corroborates the healing and restoration signs Matthew lists as evidence of Jesus' messianic activity.
Alternative generated candidates
- the blind receive sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and to the poor the good news is proclaimed.
- the blind receive their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.
Matt.11.6 - 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,pass,subj,3,sg
- εν: PREP
- εμοι: PRON,dat,sg,1
Parallels
- Luke 7:23 (verbal): Direct parallel report of the same saying in the account of John the Baptist's inquiry — identical blessing formula 'blessed is he who is not offended in me.'
- Isaiah 8:14 (allusion): Isaianic image of the Lord as a 'stone of stumbling' that causes offense — background for New Testament language about being 'offended' or 'scandalized' by God/Christ.
- Isaiah 28:16 (quotation): ‘A tested stone, a precious cornerstone’ later cited in the NT as the foundation which some will take as a rock of offense; provides the prophetic basis for blessing those not put to shame/offended.
- Romans 9:33 (quotation): Paul cites the Isaiah text about a 'stumbling stone' and contrasts those who stumble with those who believe and are not put to shame — conceptually parallels 'blessed is he who is not offended.'
- 1 Peter 2:7-8 (thematic): Uses the 'stone' and 'stumbling' motif (those who disobey stumble) to describe taking offense at Christ; parallels Matthew's concern for those who are not scandalized by Jesus.
Alternative generated candidates
- And blessed is the one who is not offended by me.'
- And blessed is the one who is not offended by me."
Matt.11.7 - Details
Original Text
Morphology
- Τουτων: PRON,dem,gen,pl,m
- δε: CONJ
- πορευομενων: VERB,pres,mid,ptc,gen,pl,m
- ηρξατο: VERB,aor,mid,ind,3,sg
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- λεγειν: VERB,pres,act,inf
- τοις: ART,dat,pl,m
- οχλοις: NOUN,dat,pl,m
- περι: PREP
- Ιωαννου·Τι: NOUN,gen,sg,m
- εξηλθατε: VERB,aor,act,ind,2,pl
- εις: PREP
- την: ART,acc,sg,f
- ερημον: NOUN,acc,sg,f
- θεασασθαι: VERB,aor,mid,inf
- καλαμον: NOUN,acc,sg,m
- υπο: PREP
- ανεμου: NOUN,gen,sg,m
- σαλευομενον: VERB,pres,pass,ptc,acc,sg,m
Parallels
- Luke 7:24 (verbal): Almost identical wording — Jesus asks the crowds what they went out into the wilderness to see, including the image of 'a reed shaken by the wind.'
- Luke 7:25-26 (structural): Continues the same series of rhetorical questions about John (not a reed, not a man in soft clothing), matching Matthew's sequence and point about John’s character and mission.
- Matt.11:2-6 (structural): Immediate context: John’s inquiry about Jesus and Jesus’ response precede this address to the crowds and frame the question about what people expected to find in the wilderness.
- Isaiah 40:3 (allusion): The image of the wilderness and the prophetic role of the one crying in the desert links back to Isaiah’s prophecy (quoted of John in Matt 3:3), thematically underpinning why people went into the wilderness to see John.
Alternative generated candidates
- As they went 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?
- As these men went 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?
Matt.11.8 - Details
Original Text
Morphology
- αλλα: CONJ
- τι: PRON,acc,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,m
- ημφιεσμενον: VERB,perf,pass,ptc,acc,sg,m
- ιδου: INTJ
- οι: ART,nom,pl,m
- τα: ART,acc,pl,neut
- μαλακα: ADJ,acc,pl,n
- φορουντες: VERB,pres,act,ptc,nom,pl,m
- εν: PREP
- τοις: ART,dat,pl,m
- οικοις: NOUN,dat,pl,m
- των: ART,gen,pl,f
- βασιλεων: NOUN,gen,pl,m
- εισιν: VERB,pres,act,ind,3,pl
Parallels
- Luke 7:25 (verbal): Near-verbatim parallel of Jesus’ rhetorical question and the statement about ‘soft clothing’ in the parallel Lukan pericope about John the Baptist’s reception.
- Matthew 3:4 (thematic): Description of John’s ascetic dress (camel’s hair, leather belt) contrasts thematically with the ‘soft clothing’ associated with those in kingly houses.
- Mark 1:6 (verbal): Mark’s account gives the same portrait of John’s attire and lifestyle, reinforcing the contrast with ‘soft clothing’ and courtly luxury.
- Matthew 11:7-9 (structural): Immediate literary context: the surrounding verses form the same rhetorical sequence (What did you go out to see?…); 11:8 is part of this unit defining John’s character by contrast.
Alternative generated candidates
- Or what did you go out to see? A man dressed in soft clothing? Behold, those who wear soft clothing are in kings' houses.
- But what did you go out to see? A man dressed in soft clothing? Behold, those who wear soft garments are in kings' houses.
Matt.11.9 - Details
Original Text
Morphology
- αλλα: CONJ
- τι: PRON,acc,sg,n
- εξηλθατε: VERB,aor,act,ind,2,pl
- προφητην: NOUN,acc,sg,m
- ιδειν: VERB,aor,act,inf
- 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
- Luke 7:26-28 (verbal): Nearly identical saying of Jesus about John the Baptist: asks what they went out to see and declares John a prophet and more than a prophet (close verbal parallel).
- John 1:21-23 (thematic): John is presented as a prophetic figure and questioned about being Elijah; links John with prophetic expectation and his role as forerunner (thematic parallel).
- Isaiah 40:3 (quotation): Isaiah's 'voice crying in the wilderness' is quoted in the Gospels to describe John, grounding his identity as a prophetic forerunner in Scripture.
- Malachi 4:5 (allusion): Malachi's prediction that Elijah will come before the day of the LORD provides the OT background that the NT uses to associate John with Elijah's role.
- Matthew 11:11 (structural): Immediate context where Jesus says John is the greatest born of women yet indicates those in the kingdom are greater—clarifies and expands the claim that John is 'more than a prophet.'
Alternative generated candidates
- But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.
- Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.
Matt.11.10 - 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
- εγω: PRON,nom,sg,1
- 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,gen
- σου: PRON,gen,sg,2
Parallels
- Malachi 3:1 (quotation): Direct source quoted in Matthew 11:10 — the prophecy of sending 'my messenger' who will prepare the way.
- Mark 1:2-3 (verbal): Mark repeats and conflates Malachi 3:1 with Isaiah 40:3, using nearly identical language about a messenger who prepares the way.
- Luke 7:27 (verbal): Parallel wording in Jesus' words about John the Baptist, citing the prophecy that a messenger will prepare the Lord's way.
- Isaiah 40:3 (thematic): Earlier prophetic background ('A voice cries: Prepare the way of the Lord') that undergirds the 'prepare your way' motif applied to John the Baptist.
Alternative generated candidates
- For this is he of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.'
- For this is he of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.'
Matt.11.11 - Details
Original Text
Morphology
- αμην: PART
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- ουκ: PART,neg
- εγηγερται: VERB,perf,mid,ind,3,sg
- εν: PREP
- γεννητοις: PTCP,perf,pass,dat,pl,m
- γυναικων: NOUN,gen,pl,f
- μειζων: ADJ,nom,sg,m,comp
- Ιωαννου: NOUN,gen,sg,m
- του: ART,gen,sg,m
- βαπτιστου·ο: NOUN,gen,sg,m
- δε: CONJ
- μικροτερος: ADJ,nom,sg,m,comp
- εν: PREP
- τη: ART,dat,sg,f
- βασιλεια: NOUN,nom,sg,f
- των: ART,gen,pl,f
- ουρανων: NOUN,gen,pl,m
- μειζων: ADJ,nom,sg,m,comp
- αυτου: PRON,gen,sg,m
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- Luke 7:28 (verbal): Almost identical saying in Luke: declares no one born of women greater than John, then contrasts with 'least in the kingdom' being greater — close verbal parallel.
- Matthew 11:9-10 (structural): Immediate context in Matthew: Jesus asks who they expected and cites the messenger who prepares the way (Malachi 3:1), framing John's role and greatness.
- Mark 1:7 (verbal): John's own words that someone more powerful comes after him who ranks above him echo the comparative theme of status and greatness.
- Luke 1:76-77 (thematic): Zechariah's prophecy calls John 'prophet of the Most High' who will prepare the way, supporting the claim of John's exceptional role and greatness.
- Malachi 3:1 (allusion): Old Testament prophecy about a messenger who prepares the way for the Lord, explicitly applied to John in the Gospels and underpinning Jesus' assessment of John.
Alternative generated candidates
- Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.
- Truly I tell you, among those born of women there has arisen no one greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.
Matt.11.12 - Details
Original Text
Morphology
- απο: PREP
- δε: CONJ
- των: ART,gen,pl,f
- ημερων: NOUN,gen,pl,fem
- Ιωαννου: NOUN,gen,sg,m
- του: ART,gen,sg,m
- βαπτιστου: NOUN,gen,sg,masc
- εως: PREP
- αρτι: ADV
- η: ART,nom,sg,f
- βασιλεια: NOUN,nom,sg,f
- των: ART,gen,pl,f
- ουρανων: NOUN,gen,pl,m
- βιαζεται: VERB,pres,mid/pass,ind,3,sg
- και: CONJ
- βιασται: NOUN,nom,pl,masc
- αρπαζουσιν: VERB,pres,act,ind,3,pl
- αυτην: PRON,acc,sg,f
Parallels
- Luke 16:16 (verbal): Almost identical wording: 'From the days of John the Baptist until now the kingdom of God is preached, and everyone forces his way into it'—same claim about the kingdom and 'forcing' (βιάζεται/βιάζονται).
- Luke 11:20 (thematic): Affirms the present, contested arrival of God's rule: 'If I cast out demons by the finger of God, then the kingdom of God has come upon you,' connecting Jesus' ministry with an inbreaking kingdom that encounters resistance.
- Acts 14:22 (thematic): Speaks of entering the kingdom through suffering: 'we must through many tribulations enter the kingdom of God,' paralleling the idea that entry into the kingdom involves struggle and hardship.
- Matt.21:43 (structural): Within Matthew's Gospel the theme of contested possession of the kingdom recurs: the kingdom will be taken away from unfruitful leaders and given to others—echoes the notion of the kingdom being seized or transferred by forceful action.
- Isaiah 63:1-6 (allusion): Prophetic warrior/vengeance imagery ('treading the winepress', red garments, trampling) provides a background for the violent imagery associated with the establishment or vindication of God's rule, which informs Jewish apocalyptic expectations reflected in Matthew.
Alternative generated candidates
- From the days of John the Baptist until now the kingdom of heaven has been subjected to violence, and violent people seize it by force.
- From the days of John the Baptist until now the kingdom of heaven has been advancing with force, and forceful men seize it.
Matt.11.13 - Details
Original Text
Morphology
- παντες: ADJ,nom,pl,m
- γαρ: PART
- οι: ART,nom,pl,m
- προφηται: NOUN,nom,pl,m
- και: CONJ
- ο: ART,nom,sg,m
- νομος: NOUN,nom,sg,m
- εως: PREP
- Ιωαννου: NOUN,gen,sg,m
- επροφητευσαν·: VERB,aor,act,ind,3,pl
Parallels
- Luke 16:16 (verbal): Expresses the same idea in nearly identical terms: 'The law and the prophets were until John,' linking the era of 'the Law and the Prophets' to John the Baptist as the turning point.
- Isaiah 40:3 (cf. Matt. 3:3; Mark 1:2-3; Luke 3:4; John 1:23) (quotation): John is presented as the fulfillment of prophetic announcements ('Prepare the way of the Lord'), showing that the prophetic witness culminates in him—supporting Matthew's claim that the prophets looked forward to John.
- Malachi 3:1 (cf. Matt. 11:10) (quotation): The messenger/forerunner motif applied to John (Jesus cites this prophecy elsewhere in chapter 11), reinforcing that the prophetic and legal period looked forward to the coming of John as prophesied.
- Matthew 5:17 (thematic): Treats 'the Law and the Prophets' as a coherent epoch/institution; Matthew 11:13 continues this Matthean theme by locating the culmination of that epoch in John.
- Luke 24:44 (structural): Affirms that the Law, the Prophets, and the Psalms (Scripture) speak about and are fulfilled in God's redemptive work—paralleling Matthew's point that the earlier prophetic-law tradition pointed forward to John and the new era he inaugurates.
Alternative generated candidates
- For all the Prophets and the Law prophesied until John.
- For all the prophets and the law prophesied until John.
Matt.11.14 - Details
Original Text
Morphology
- και: CONJ
- ει: VERB,pres,act,ind,2,sg
- θελετε: VERB,pres,act,ind,2,pl
- δεξασθαι: VERB,aor,mid,inf
- αυτος: PRON,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- Ηλιας: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- μελλων: PART,pres,act,nom,sg,m
- ερχεσθαι: VERB,pres,mid,inf
Parallels
- Malachi 4:5-6 (allusion): The prophecy that Elijah will come before the 'great and dreadful day' is the background Jesus invokes in identifying John as the promised Elijah.
- Mark 9:11-13 (structural): After the Transfiguration the disciples ask about Elijah; Jesus replies that Elijah has come (referring to John the Baptist) and suffered, paralleling Matthew's identification.
- Luke 1:17 (allusion): Gabriel tells Zechariah that John the Baptist will go 'in the spirit and power of Elijah,' directly linking John to the Elijah tradition echoed in Matthew 11:14.
- Matt.17:10-13 (structural): Within Matthew's Gospel the same claim is reiterated after the Transfiguration: Jesus explains that 'Elijah' has come, and the disciples understand this as referring to John the Baptist.
- John 1:21 (verbal): When asked whether he is Elijah, John the Baptist explicitly denies it, creating a contrast to Jesus' identification and highlighting differing perceptions of John's role.
Alternative generated candidates
- And if you are willing to accept it, he is Elijah who was to come.
- And if you are willing to accept it, he is Elijah who was to come.
Matt.11.15 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- εχων: VERB,pres,act,part,nom,sg,m
- ωτα: NOUN,acc,pl,n
- ακουετω: VERB,pres,act,imp,3,sg
Parallels
- Matthew 13:9 (verbal): Exact repetition of the formula concluding the parable of the sower: 'He who has ears, let him hear.' (verbal parallel within Matthew).
- Mark 4:9 (verbal): Mark's version of the parable of the sower uses the same admonition, matching Matthew 11:15 wording and function. (verbal parallel).
- Luke 8:8 (verbal): Luke's account of the sower likewise ends with 'He who has ears to hear, let him hear,' paralleling Matthew's admonition.
- Mark 4:23 (structural): A related saying in Mark that frames Jesus' parables and teachings with the same call to attentive hearing—serves a similar structural role after parabolic teaching.
- Revelation 2:7 (allusion): The Apocalypse repeatedly deploys the formula ('He who has an ear, let him hear what the Spirit says to the churches'), echoing Jesus' call to hear and applying it to Christ's messages to the churches.
Alternative generated candidates
- He who has ears to hear, let him hear.
- Whoever has ears to hear, let him hear.
Matt.11.16 - Details
Original Text
Morphology
- Τινι: PRON,dat,sg,m
- δε: CONJ
- ομοιωσω: VERB,fut,act,ind,1,sg
- την: ART,acc,sg,f
- γενεαν: NOUN,acc,sg,f
- ταυτην: DEM,acc,sg,f
- ομοια: ADJ,nom,sg,f
- εστιν: VERB,pres,act,ind,3,sg
- παιδιοις: NOUN,dat,pl,m
- καθημενοις: PTCP,dat,pl,m,pres,mid
- εν: PREP
- ταις: ART,dat,pl,f
- αγοραις: NOUN,dat,pl,f
- α: PART
- προσφωνουντα: PTCP,pres,act,nom,pl,m
- τοις: ART,dat,pl,m
- ετεροις: ADJ,dat,pl,m
Parallels
- Luke 7:31-32 (quotation): Nearly identical saying in Luke: the children-in-the-marketplace simile and the taunt about piping/dancing, a direct verbal parallel to Matthew 11:16–17.
- Matthew 11:17-19 (structural): Immediate continuation of the same taunt in Matthew: contrasts the generation's refusal to respond to both John and Jesus, completing the market-children image.
- Psalm 78:8 (thematic): Uses the language of a rebellious or unresponsive 'generation' whose hearts are not steadfast—similar theme of a people failing to respond rightly to God's messengers.
- Deuteronomy 32:5 (allusion): Describes a 'perverse/crooked generation,' echoing OT usage of 'generation' to indict collective moral recalcitrance, which underlies Jesus' rebuke in Matthew 11:16.
Alternative generated candidates
- But to what shall I compare this generation? It is like children sitting in the marketplaces and calling to their companions,
- But to what shall I compare this generation? It is like children sitting in the marketplaces and calling to their companions,
Matt.11.17 - Details
Original Text
Morphology
- λεγουσιν·Ηυλησαμεν: VERB,pres,act,ind,3,pl + VERB,aor,act,ind,1,pl
- υμιν: PRON,dat,pl,2
- και: CONJ
- ουκ: PART,neg
- ωρχησασθε·εθρηνησαμεν: VERB,aor,mid,ind,2,pl + VERB,aor,act,ind,1,pl
- και: CONJ
- ουκ: PART,neg
- εκοψασθε·: VERB,aor,mid,ind,2,pl
Parallels
- Luke 7:32 (verbal): Nearly identical wording and context in Luke's parallel account: the children’s taunt about playing the flute and mourning is repeated verbatim.
- Matthew 11:16 (structural): Immediate introductory verse that frames the comparison to 'children sitting in the marketplaces'—sets up the saying quoted in v.17.
- Matthew 11:18-19 (structural): Direct continuation and interpretation of the proverb: contrasts the responses to John and Jesus and explains why the generation failed to 'dance' or 'mourn.'
- Luke 7:35 (thematic): Luke’s concluding comment ('But wisdom is justified by her children') corresponds to Matthew 11:19 and serves as the evaluative closure to the same taunt about dancing and mourning.
Alternative generated candidates
- 'We piped for you, and you did not dance; we wailed, and you did not mourn.'
- saying, 'We piped to you, and you did not dance; we wailed, and you did not mourn.'
Matt.11.18 - Details
Original Text
Morphology
- ηλθεν: VERB,aor,act,ind,3,sg
- γαρ: PART
- Ιωαννης: NOUN,nom,sg,m
- μητε: CONJ
- εσθιων: VERB,pres,act,ptc,nom,sg,m
- μητε: CONJ
- πινων: VERB,pres,act,ptc,nom,sg,m
- και: CONJ
- λεγουσιν·Δαιμονιον: VERB,pres,act,ind,3,pl
- εχει·: VERB,pres,act,ind,3,sg
Parallels
- Luke 7:33 (verbal): Near-identical wording in Luke: John 'neither eats nor drinks' and is accused of having a demon; a direct verbal parallel to Matthew's line.
- Matthew 11:19 (structural): Immediate continuation/contrast in Matthew: juxtaposes John's austerity with Jesus' sociability and the opposing accusations each receives.
- Luke 7:34 (verbal): Luke frames the pair together: the Son of Man 'came eating and drinking' and is called 'a glutton and a drunkard,' balancing the charge against John.
- Mark 1:6 (thematic): Describes John's ascetic lifestyle (camel's hair, locusts and wild honey), providing background for Matthew's claim that he 'neither eats nor drinks.'
Alternative generated candidates
- For John came neither eating nor drinking, and they say, 'He has a demon.'
- For John came neither eating nor drinking, and they say, 'He has a demon.'
Matt.11.19 - Details
Original Text
Morphology
- ηλθεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- υιος: NOUN,voc,sg,m
- του: ART,gen,sg,m
- ανθρωπου: NOUN,gen,sg,m
- εσθιων: VERB,pres,act,part,nom,m,sg
- και: CONJ
- πινων: VERB,pres,act,part,nom,m,sg
- και: CONJ
- λεγουσιν·Ιδου: VERB,pres,act,ind,3,pl
- ανθρωπος: NOUN,nom,sg,m
- φαγος: NOUN,nom,sg,m
- και: CONJ
- οινοποτης: NOUN,nom,sg,m
- τελωνων: NOUN,gen,pl,m
- φιλος: NOUN,nom,sg,m
- και: CONJ
- αμαρτωλων: NOUN,gen,pl,m
- και: CONJ
- εδικαιωθη: VERB,aor,pass,ind,3,sg
- η: ART,nom,sg,f
- σοφια: NOUN,nom,sg,f
- απο: PREP
- των: ART,gen,pl,f
- εργων: NOUN,gen,pl,n
- αυτης: PRON,gen,sg,f
Parallels
- Luke 7:34 (verbal): Nearly identical wording: 'The Son of Man came eating and drinking' and the charge that he is a glutton and drunkard, a friend of tax collectors and sinners.
- Luke 7:35 (verbal): Parallel closing formula: 'But wisdom is justified by all her children,' matching Matthew's 'and wisdom was justified by her works' (same proverbial claim about wisdom's vindication).
- Matthew 9:11-13 (thematic): Pharisees criticize Jesus for eating with tax collectors and sinners; Jesus replies about mercy and calling sinners, the same social-religious conflict underlying Matt. 11:19.
- Mark 2:15-17 (thematic): Narrative of Jesus eating with tax collectors and sinners and his saying 'I came not to call the righteous, but sinners,' echoing the activity and the defense implied in Matthew 11:19.
- Luke 15:2 (thematic): Pharisees and scribes complain, 'This man receives sinners and eats with them,' a direct thematic parallel to the charge in Matt. 11:19.
Alternative generated candidates
- The Son of Man came eating and drinking, and they say, 'Look, a glutton and a drunkard, a friend of tax collectors and sinners!' Yet wisdom is vindicated by her deeds.
- The Son of Man came eating and drinking, and they say, 'Look, a glutton and a drunkard, a friend of tax collectors and sinners!' Yet wisdom is vindicated by her works.
And when Jesus had finished instructing his twelve disciples, he went on from there to teach and to proclaim in their towns. Now when John heard in prison about the works of the Christ, he sent two of his disciples
and said to him, 'Are you the one who is to come, or shall we look for another?' And Jesus answered them, 'Go and tell John what you hear and see:
'the blind receive sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news preached to them.'
'And blessed is the one who finds no occasion for stumbling in me.'
As they went 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?
Or what did you go out to see? A man dressed in soft clothing? Behold, those who wear soft clothing are in kings' houses.
What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet.
For this is he of whom it is written, "Behold, I send my messenger before your face, who will prepare your way before you."
Truly I tell you, among those born of women there has not arisen anyone greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.
From the days of John the Baptist until now the kingdom of heaven has been subjected to violence, and the violent seize it by force.
For all the prophets and the law prophesied until John. And if you are willing to accept it, he is Elijah who is to come.
He who has ears to hear, let him hear. But to what shall I compare this generation? It is like children sitting in the marketplaces and calling to their companions,
'We played the flute to you, and you did not dance; we wailed, and you did not mourn.'
For John came neither eating nor drinking, and they say, 'He has a demon.' The Son of Man came eating and drinking, and they say, 'Behold, a glutton and a drunkard, a friend of tax collectors and sinners!'
Yet wisdom is vindicated by her deeds.