The Fallible Study Bible

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Luke10:1–12

Jesus Sends the Seventy-Two

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Luke 10:1–12 — Jesus Sends the Seventy-Two. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

1

After this, the Lord appointed seventy-two others and sent them two by two ahead of Him to every town and place He was about to visit.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Meta tauta ho Kyrios kai anedeixen hebdomēkonta dyo heterous kai apesteilen autous ana dyo dyo pro autou prosōpou eis pasan polin kai topon hou autos ēmellen erchesthai

Word by word28 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ΜετὰMetaAfterG3326
√ μετά — properly, denoting accompanimentPreposition
ταῦταtautathisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Plural
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΚύριοςKyriosLordG2962
√ κύριος — supreme in authority, iNounNominative Masculine Singular
kyrios: lord, supreme in authority Luke the narrator calls Jesus ho Kyrios, the title of sovereign authority. JFB, citing Bengel, calls it “a becoming title here, as this appointment was an act truly lordly.” The same word returns in v. 2 as “the Lord of the harvest,” and the narrative lets the reader join the two.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀνέδειξενanedeixenappointedG322
√ ἀναδείκνυμι — to exhibit, iVerbAorist Indicative Active3rd Person Singular
anadeiknymi: to show forth, appoint publicly Aorist active. A rare verb (2 verses in the NT), used again by Luke at Acts 1:24 for God showing whom He has chosen. Appointment here is display: the Lord makes known who His messengers are.
ἑβδομήκονταhebdomēkontaseventy-twoG1440
√ ἑβδομήκοντα — seventyAdjectiveAccusative Masculine Plural
hebdomēkonta: seventy The number carries weight in Israel's memory: the seventy elders of Numbers 11:16, the Sanhedrin, and (as Ellicott, Cambridge and the Pulpit report) the Jewish reckoning of the nations of Genesis 10. Whether 70 or 72 stood in Luke's original is disputed; see the apparatus.
δύοdyo. . .G1417
√ δύο — "two"AdjectiveAccusative Masculine Plural
ἑτέρουςheterousothersG2087
√ ἕτερος — (an-, the) other or differentAdjectiveAccusative Masculine Plural
heteros: other, different Others besides the Twelve of 9:1. Maclaren notes the word sets this mission in deliberate contrast with the earlier one.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπέστειλενapesteilensentG649
√ ἀποστέλλω — set apart, iVerbAorist Indicative Active3rd Person Singular
apostellō: to send out on commission Aorist. The verb from which “apostle” comes; here it is used of messengers who are not the Twelve, showing that the act of sending, not the title, is the point.
αὐτοὺςautousthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
ἀνὰanavvvG303
√ ἀνά — properly, upAdverb
ana dyo dyo Distributive “two by two.” Barnes and Henry see mutual help and comfort; the JFB entry adds mutual testimony, recalling that two witnesses establish a matter.
δύοdyotwo by twoG1417
√ δύο — "two"AdjectiveAccusative Masculine Plural
δύοdyo. . .G1417
√ δύο — "two"AdjectiveAccusative Masculine Plural
πρὸproahead of HimG4253
√ πρό — "fore", iPreposition
αὐτοῦautou. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
προσώπουprosōpou. . .G4383
√ πρόσωπον — the front (as being towards view), iNounGenitive Neuter Singular
prosōpon: face, presence “Before His face”: the herald's idiom. They go where the Lord Himself is about to come; their mission exists only because His arrival is coming behind them.
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
πᾶσανpasaneveryG3956
√ πᾶς — all, any, every, the wholeAdjectiveAccusative Feminine Singular
πόλινpolintownG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounAccusative Feminine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τόπονtoponplaceG5117
√ τόπος — a spot (general in space, but limited by occupancyNounAccusative Masculine Singular
οὗhou. . .G3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatAdverb
αὐτὸςautosHeG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounNominative Masculine 3rd Person Singular
ἤμελλενēmellenwas aboutG3195
√ μέλλω — to intend, iVerbImperfect Indicative Active3rd Person Singular
ēmellen erchesthai Imperfect of mellō with infinitive: “was about to come.” The mission is preparatory and bounded by His itinerary, which is why Barnes, JFB and Maclaren all call it temporary.
ἔρχεσθαιerchesthaito visitG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Infinitive Middle or Passive
2

And He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into His harvest.

Berean Standard Bible · CC0

Greek — tap a word ↓

de elegen pros autous men Ho therismos polys de hoi ergatai oligoi deēthēte tou Kyriou tou therismou oun hopōs ekbalē ergatas eis autou ton therismon

Word by word25 · parsed
δὲdeAndG1161
√ δέ — but, and, etcConjunction
ἔλεγενelegenHe toldG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Singular
elegen Imperfect: “He was saying,” introducing an extended charge rather than a single remark.
πρὸςpros. . .G4314
√ πρός — a preposition of directionPreposition
αὐτούςautousthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
μὲνmenG3303
√ μέν — properly, indicative of affirmation or concession (in fact)Conjunction
ὉHoTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
θερισμὸςtherismosharvest [is]G2326
√ θερισμός — reaping, iNounNominative Masculine Singular
therismos: reaping, harvest A rare noun (8 verses). Harvest in the prophets is often the image of the end and of judgment (Joel 3:13); Jesus applies it to the ripeness of people for the message, and the Pulpit notes the image returns in Revelation 14:14 to 19. The field is ready now; the scarcity is on the side of the workers.
πολύςpolysplentifulG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveNominative Masculine Singular
δὲdebutG1161
√ δέ — but, and, etcConjunction
οἱhoitheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἐργάταιergataiworkersG2040
√ ἐργάτης — a toilerNounNominative Masculine Plural
ergatēs: toiler, worker The plain word for a hired labourer. It recurs in v. 7 (“the worker is worthy of his wages”), so the prayer and the wage belong to one picture of hired harvest hands.
ὀλίγοιoligoi[are] fewG3641
√ ὀλίγος — puny (in extent, degree, number, duration or value)AdjectiveNominative Masculine Plural
δεήθητεdeēthēteAskG1189
√ δέομαι — to beg (as binding oneself), iVerbAorist Imperative Passive2nd Person Plural
deomai: to beg, entreat Aorist imperative. Before the Seventy are told to go, they are told to pray for workers; Maclaren observes that the prayer was answered by the sending of the very people who prayed.
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΚυρίουKyriouLordG2962
√ κύριος — supreme in authority, iNounGenitive Masculine Singular
kyrios: lord “Lord of the harvest”: the owner who decides who is hired. Coming right after the narrator's “the Lord appointed” (v. 1), the phrase invites the reader to see who is actually sending.
τοῦtouof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
θερισμοῦtherismouharvestG2326
√ θερισμός — reaping, iNounGenitive Masculine Singular
οὖνounthereforeG3767
√ οὖν — (adverbially) certainly, or (conjunctionally) accordinglyConjunction
ὅπωςhopōstoG3704
√ ὅπως — what(-ever) how, iConjunction
ἐκβάλῃekbalēsend outG1544
√ ἐκβάλλω — to eject (literally or figuratively)VerbAorist Subjunctive Active3rd Person Singular
ekballō: to throw out, drive out Aorist subjunctive after hopōs. The violent verb implies the workers will not go of themselves; Maclaren: “an overmastering impulse is always needed to overcome human reluctance.”
ἐργάταςergatasworkersG2040
√ ἐργάτης — a toilerNounAccusative Masculine Plural
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
autou “His” harvest: the crop belongs to the Lord, not to the workers.
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
θερισμὸνtherismonharvestG2326
√ θερισμός — reaping, iNounAccusative Masculine Singular
3

Go! I am sending you out like lambs among wolves.

Berean Standard Bible · CC0

Greek — tap a word ↓

Hypagete idou apostellō hymas hōs arnas en mesō lykōn

Word by word9 · parsed
ὙπάγετεHypageteGoG5217
√ ὑπάγω — to lead (oneself) under, iVerbPresent Imperative Active2nd Person Plural
hypagete Present imperative: “Go, and keep going.”
ἰδοὺidou. . .G2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
ἀποστέλλωapostellōI am sending you outG649
√ ἀποστέλλω — set apart, iVerbPresent Indicative Active1st Person Singular
apostellō: to send on commission Present tense, first person singular. In v. 1 the narrator reported the sending; now Jesus speaks it Himself. The commissioner's own word is the only provision they carry (v. 4).
ὑμᾶςhymas. . .G4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
ὡςhōslikeG5613
√ ὡς — which how, iAdverb
ἄρναςarnaslambsG704
√ ἀρήν — a lamb (as a male)NounAccusative Masculine Plural
arēn: lamb A rare word in the NT. The lamb is the sacrificial and defenceless animal of Israel's worship (Exodus 12; Isaiah 53:7, where the servant is led “like a lamb”). The messengers go as the vulnerable ones, not the strong.
ἐνenvvvG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
μέσῳmesōamongG3319
√ μέσος — middle (as an adjective or (neuter) noun)AdjectiveDative Neuter Singular
en mesō “In the midst”: surrounded, not merely near.
λύκωνlykōnwolvesG3074
√ λύκος — a wolfNounGenitive Masculine Plural
lykos: wolf In the prophets, wolves are the rapacious rulers of Israel (Ezekiel 22:27; Zephaniah 3:3), so the danger Jesus names may come from within the covenant people as much as from outside it. Isaiah 11:6 and 65:25 promise a day when wolf and lamb lie down together; that day has not yet arrived for these messengers.
4

Carry no purse or bag or sandals. Do not greet anyone along the road.

Berean Standard Bible · CC0

Greek — tap a word ↓

bastazete mē ballantion mē pēran mē hypodēmata kai aspasēsthe mēdena kata tēn hodon

Word by word13 · parsed
βαστάζετεbastazeteCarryG941
√ βαστάζω — to lift, literally or figuratively (endure, declare, sustain, receive, etcVerbPresent Imperative Active2nd Person Plural
bastazō: to lift, bear Present imperative negated: a standing prohibition for the length of the mission. Maclaren: they need no baggage “because they carry Jesus.”
μὴmēnoG3361
√ μή — (adverb) not, (conjunction) lestAdverb
βαλλάντιονballantionpurseG905
√ βαλάντιον — a pouch (for money)NounAccusative Neuter Singular
ballantion: money pouch Rare (4 verses, all Lukan). At Luke 22:35 Jesus asks, “When I sent you out without purse, bag, or sandals, did you lack anything?” and at 22:36 tells them now to take a purse. Luke deliberately frames the two moments: provision tested, then a new season of hostility.
μὴmē[or]G3361
√ μή — (adverb) not, (conjunction) lestAdverb
πήρανpēranbagG4082
√ πήρα — a wallet or leather pouch for foodNounAccusative Feminine Singular
pēra: leather wallet for food A traveller's provision bag (6 verses). Without it they depend on the hospitality v. 7 describes.
μὴmē[or]G3361
√ μή — (adverb) not, (conjunction) lestAdverb
ὑποδήματαhypodēmatasandalsG5266
√ ὑπόδημα — something bound under the feet, iNounAccusative Neuter Plural
hypodēmata Sandals, presumably spare ones; Gill: “any more than those they had upon their feet.”
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀσπάσησθεaspasēstheDo not greetG782
√ ἀσπάζομαι — to enfold in the arms, iVerbAorist Subjunctive Middle2nd Person Plural
aspazomai: to embrace, greet Aorist subjunctive with mēdena, a prohibition. The background is 2 Kings 4:29, where Elisha sends Gehazi on an errand of life and death with the same restriction. Geneva insists it is figurative for haste, “for in any other case courteous and gentle salutations are matters of Christian duty.”
μηδέναmēdena[anyone]G3367
√ μηδείς — not even one (man, woman, thing)AdjectiveAccusative Masculine Singular
κατὰkataalongG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ὁδὸνhodonroadG3598
√ ὁδός — a roadNounAccusative Feminine Singular
hodos “The road”: greetings on the way, as distinct from the greeting of peace at the house door in v. 5.
5

Whatever house you enter, begin by saying, ‘Peace to this house.’

Berean Standard Bible · CC0

Greek — tap a word ↓

d’ hēn an oikian eiselthēte Eis prōton legete Eirēnē toutō tō oikō

Word by word12 · parsed
δ’d’G1161
√ δέ — but, and, etcConjunction
ἣνhēnWhateverG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Feminine Singular
ἂνan. . .G302
√ ἄν — (what-, where-, wither-, who-)soeverParticle
οἰκίανoikianhouseG3614
√ οἰκία — properly, residence (abstractly), but usually (concretely) an abode (literally or figuratively)NounAccusative Feminine Singular
oikia: residence, abode The house becomes the base of the mission (v. 7), as in Acts, where households receive the word together (Acts 10; 16:15, 31).
εἰσέλθητεeiselthēteyou enterG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Subjunctive Active2nd Person Plural
ΕἰςEis. . .G1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
πρῶτονprōtonbeginG4412
√ πρῶτον — firstly (in time, place, order, or importance)AdverbSuperlative
prōton Peace comes before everything else. Cambridge (from Bengel): “God’s messengers should begin first with prayers for peace, not with objurgations.”
λέγετεlegeteby sayingG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Imperative Active2nd Person Plural
legete Present imperative: make this your practice at every door.
ΕἰρήνηEirēnēPeaceG1515
√ εἰρήνη — peace (literally or figuratively)NounNominative Feminine Singular
eirēnē: peace Behind the Greek stands shalom, the covenant wholeness of Numbers 6:26 (“the LORD ... give you peace”). On the lips of messengers announcing the kingdom (v. 9), it becomes an offer of the messianic peace announced at Luke 2:14 and spoken by the risen Christ at Luke 24:36. Benson: not used “in formality,” but “with solemnity and seriousness.”
τούτῳtoutōto thisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounDative Masculine Singular
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
οἴκῳoikōhouseG3624
√ οἶκος — a dwelling (more or less extensive, literal or figurative)NounDative Masculine Singular
oikos: household The dative “to this house” addresses the household as a whole.
6

If a man of peace is there, your peace will rest on him; if not, it will return to you.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai ean huios eirēnēs ē ekei hymōn hē eirēnē epanapaēsetai ep’ auton de ei mē¦ge anakampsei eph’ hymas

Word by word18 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐὰνeanIfG1437
√ ἐάν — a conditional particleConjunction
υἱὸςhuiosa manG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
huios: son In this Semitic idiom a “son of peace” is one whose disposition belongs to peace and so is ready to receive it. Geneva: “he that favours the doctrine of peace and embraces it.” Gill reads it as an elect person not yet called; the text names the disposition, not its source.
εἰρήνηςeirēnēsof peaceG1515
√ εἰρήνη — peace (literally or figuratively)NounGenitive Feminine Singular
eirēnē: peace The genitive describes what the person is; the nominative in index 8 is what the messengers bring. The match between the two decides the outcome.
ᾖēisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Subjunctive Active3rd Person Singular
ἐκεῖekeithereG1563
√ ἐκεῖ — thereAdverb
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
εἰρήνηeirēnēpeaceG1515
√ εἰρήνη — peace (literally or figuratively)NounNominative Feminine Singular
ἐπαναπαήσεταιepanapaēsetaiwill restG1879
√ ἐπαναπαύομαι — to settle onVerbFuture Indicative Passive3rd Person Singular
epanapauomai: to settle upon Future passive of a rare compound (2 verses). Peace is treated almost as a living thing that seeks a resting place, which invites comparison with the Spirit resting on the elders in Numbers 11:25 to 26. That comparison is ⚙, cross-Testament, and offered tentatively.
ἐπ’ep’onG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
αὐτὸνautonhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
δὲdeG1161
√ δέ — but, and, etcConjunction
εἰeiifG1487
√ εἰ — if, whether, that, etcConjunction
ei de mēge “But if not”: a strengthened idiom for the opposite case.
μή¦γεmē¦genotG1490
√ εἰ δὲ μή(γε) — but if notParticle
ἀνακάμψειanakampseiit will returnG344
√ ἀνακάμπτω — to turn backVerbFuture Indicative Active3rd Person Singular
anakamptō: to turn back Future active. The word that never fails: refused peace is not destroyed but returns, so the messenger loses nothing by being rejected.
ἐφ’eph’toG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
7

Stay at the same house, eating and drinking whatever you are offered. For the worker is worthy of his wages. Do not move around from house to house.

Berean Standard Bible · CC0

Greek — tap a word ↓

de menete en tē autē oikia esthiontes kai pinontes ta par’ autōn gar ho ergatēs axios tou autou misthou mē metabainete ex oikias eis oikian

Word by word25 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
μένετεmeneteStayG3306
√ μένω — to stay (in a given place, state, relation or expectancy)VerbPresent Imperative Active2nd Person Plural
menō: to stay, abide Present imperative. One house becomes the base of the mission (Pulpit: “the centre of their work”), so the messengers do not appear to be shopping for better hospitality.
ἐνenatG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
αὐτῇautēthe sameG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
οἰκίᾳoikiahouseG3614
√ οἰκία — properly, residence (abstractly), but usually (concretely) an abode (literally or figuratively)NounDative Feminine Singular
ἐσθίοντεςesthionteseatingG2068
√ ἐσθίω — used only in certain tenses, the rest being supplied by G5315 (φάγω)VerbPresent Participle ActiveNominative Masculine Plural
esthiontes kai pinontes Present participles: eating and drinking as an ongoing part of their stay, received as their due.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πίνοντεςpinontesdrinkingG4095
√ πίνω — to imbibe (literally or figuratively)VerbPresent Participle ActiveNominative Masculine Plural
τὰtawhatever you are [offered]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
παρ’par’. . .G3844
√ παρά — properly, nearPreposition
αὐτῶνautōn. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
γὰρgarForG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἐργάτηςergatēsworkerG2040
√ ἐργάτης — a toilerNounNominative Masculine Singular
ergatēs: worker The same word as in v. 2. The workers the disciples prayed for are themselves hired hands whom the household pays in bread.
ἄξιοςaxios[is] worthyG514
√ ἄξιος — deserving, comparable or suitable (as if drawing praise)AdjectiveNominative Masculine Singular
axios: deserving, of equal weight The root sense is weighing equally on the scales: the labour and its pay balance. Paul argues the same principle at 1 Corinthians 9:4 to 14 (Cambridge cites it), and 1 Timothy 5:18 cites these exact words after Deuteronomy 25:4.
τοῦtouofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
μισθοῦmisthouwagesG3408
√ μισθός — pay for service (literally or figuratively), good or badNounGenitive Masculine Singular
misthos: pay for service The ordinary word for wages (28 verses). Luke uses it elsewhere for the great reward in heaven (6:23, 35); here it is plain sustenance, earned.
μὴmē{Do} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
μεταβαίνετεmetabainetemove aroundG3327
√ μεταβαίνω — to change placeVerbPresent Imperative Active2nd Person Plural
metabainō: to change place Present imperative negated: stop moving around. Barnes, quoting Thomson, explains the social cost of competing invitations.
ἐξexfromG1537
√ ἐκ — literal or figurativePreposition
οἰκίαςoikiashouseG3614
√ οἰκία — properly, residence (abstractly), but usually (concretely) an abode (literally or figuratively)NounGenitive Feminine Singular
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
οἰκίανoikianhouseG3614
√ οἰκία — properly, residence (abstractly), but usually (concretely) an abode (literally or figuratively)NounAccusative Feminine Singular
8

If you enter a town and they welcome you, eat whatever is set before you.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai eiserchēsthe eis hēn an polin kai dechōntai hymas esthiete ta paratithemena hymin

Word by word13 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εἰσέρχησθεeiserchēstheIf you enterG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbPresent Subjunctive Middle or Passive2nd Person Plural
eiserchēsthe Present subjunctive: a general condition, wherever this happens.
εἰςeis. . .G1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ἣνhēnaG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Feminine Singular
ἂνanG302
√ ἄν — (what-, where-, wither-, who-)soeverParticle
πόλινpolintownG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounAccusative Feminine Singular
polis: town The unit shifts from house (vv. 5 to 7) to town (vv. 8 to 12): a whole community now receives or rejects.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
δέχωνταιdechōntaithey welcomeG1209
√ δέχομαι — to receive (in various applications, literally or figuratively)VerbPresent Subjunctive Middle or Passive3rd Person Plural
dechomai: to receive Present subjunctive. In Luke, receiving the messenger is receiving the sender (9:48; 10:16). The verb returns negated in v. 10, splitting the towns in two.
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
ἐσθίετεesthieteeatG2068
√ ἐσθίω — used only in certain tenses, the rest being supplied by G5315 (φάγω)VerbPresent Imperative Active2nd Person Plural
esthiō: to eat Present imperative. Whatever is on the table, eat it: contentment and freedom together.
τὰtawhateverG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
παρατιθέμεναparatithemenais set beforeG3908
√ παρατίθημι — to place alongside, iVerbPresent Participle Middle or PassiveAccusative Neuter Plural
paratithēmi: to place alongside Present passive participle. Whether Jesus here relaxes food scruples is debated: the Pulpit thinks so in view of the Samaritan setting of 9:52; Godet, as the Pulpit reports, denies it. ⚙ The text itself says only to eat what is offered.
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
9

Heal the sick who are there and tell them, ‘The kingdom of God is near you.’

Berean Standard Bible · CC0

Greek — tap a word ↓

kai therapeuete tous astheneis en autē kai legete autois hē basileia tou Theou Ēngiken eph’ hymas

Word by word16 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
θεραπεύετεtherapeueteHealG2323
√ θεραπεύω — to wait upon menially, iVerbPresent Imperative Active2nd Person Plural
therapeuō: to serve, heal Present imperative. The verb that gave us “therapy” first meant to serve someone attentively. The healings are the visible evidence of the kingdom they announce (compare 11:20: “the kingdom of God has come upon you”).
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἀσθενεῖςastheneissickG772
√ ἀσθενής — strengthless (in various applications, literal, figurative and moral)AdjectiveAccusative Masculine Plural
asthenēs: strengthless The sick are literally “the without-strength.” The kingdom comes first to the weak.
ἐνenvvvG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐτῇautē[who are there]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Feminine 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
λέγετεlegetetellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Imperative Active2nd Person Plural
αὐτοῖςautoisthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
ἡhēTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
βασιλείαbasileiakingdomG932
√ βασιλεία — properly, royalty, iNounNominative Feminine Singular
basileia: royalty, reign Not a territory but God's reign in action. Daniel 2:44 and 7:14 promise a kingdom God Himself will set up; Jesus' messengers announce that it has arrived at the door.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΘεοῦTheouof GodG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
ἬγγικενĒngikenis nearG1448
√ ἐγγίζω — to make near, iVerbPerfect Indicative Active3rd Person Singular
engizō: to draw near Perfect active: it has come near and stands near. The same formula opens Jesus' preaching in Mark 1:15 and Matthew 4:17; Cambridge: “our Lord’s last messages resembled His first preaching.” The nearness is personal, because the King is coming behind them (v. 1).
ἐφ’eph’G1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
10

But if you enter a town and they do not welcome you, go into the streets and declare,

Berean Standard Bible · CC0

Greek — tap a word ↓

d’ eiselthēte Eis hēn an polin kai mē dechōntai hymas exelthontes eis autēs tas plateias eipate

Word by word16 · parsed
δ’d’ButG1161
√ δέ — but, and, etcConjunction
εἰσέλθητεeiselthēteif you enterG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Subjunctive Active2nd Person Plural
eiselthēte Aorist subjunctive: the same entry as v. 8, with a different welcome.
ΕἰςEis. . .G1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ἣνhēnaG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Feminine Singular
ἂνan. . .G302
√ ἄν — (what-, where-, wither-, who-)soeverParticle
πόλινpolintownG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounAccusative Feminine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
μὴmēvvvG3361
√ μή — (adverb) not, (conjunction) lestAdverb
δέχωνταιdechōntaithey do not welcomeG1209
√ δέχομαι — to receive (in various applications, literally or figuratively)VerbPresent Subjunctive Middle or Passive3rd Person Plural
dechomai: to receive Present subjunctive negated. Rejection is reckoned as rejection of Christ Himself (v. 16).
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
ἐξελθόντεςexelthontesgoG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Participle ActiveNominative Masculine Plural
exerchomai: to go out They withdraw from homes into the public space to give a public verdict.
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
αὐτῆςautēsG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Feminine 3rd Person Singular
τὰςtastheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
πλατείαςplateiasstreetsG4113
√ πλατεῖα — a wide "plat" or "place", iNounAccusative Feminine Plural
plateia: broad place A rare word (9 verses) for the town's open streets; Revelation 11:8 uses it for the street of “the great city” where the witnesses lie.
εἴπατεeipate[and] declareG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Imperative Active2nd Person Plural
eipate Aorist imperative: a single, decisive declaration.
11

‘Even the dust of your town that clings to our feet, we wipe off as a testimony against you. Yet be sure of this: The kingdom of God is near.’

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai ton koniorton ek hymōn tēs poleōs ton kollēthenta eis hēmin tous podas apomassometha hymin plēn ginōskete touto hoti hē basileia tou Theou ēngiken

Word by word24 · parsed
ΚαὶKaiEvenG2532
√ καί — and, also, even, so then, too, etcConjunction
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
κονιορτὸνkoniortondustG2868
√ κονιορτός — pulverulence (as blown about)NounAccusative Masculine Singular
koniortos: dust (as blown about) A rare noun (5 verses). Paul and Barnabas act this out at Acts 13:51; Acts 18:6 has Paul shaking out his garments. The gesture declares that the messengers are clear of responsibility.
ἐκekofG1537
√ ἐκ — literal or figurativePreposition
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
πόλεωςpoleōstownG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounGenitive Feminine Singular
τὸνtonthatG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
κολληθένταkollēthentaclingsG2853
√ κολλάω — to glue, iVerbAorist Participle PassiveAccusative Masculine Singular
kollaō: to glue, join Aorist passive participle. The town's dust attached itself to them; the symbol is that even the smallest tie is now cut.
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ἡμῖνhēminourG1473
√ ἐγώ — I, mePersonal / Possessive PronounDative 1st Person Plural
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
πόδαςpodasfeetG4228
√ πούς — a "foot" (figuratively or literally)NounAccusative Masculine Plural
ἀπομασσόμεθαapomassomethawe wipe off as a testimonyG631
√ ἀπομάσσομαι — to scrape awayVerbPresent Indicative Middle1st Person Plural
apomassomai: to scrape away Present middle, rare. The middle voice: they wipe it off their own feet, removing from themselves any share in the town's guilt.
ὑμῖνhyminagainst youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
πλὴνplēnYetG4133
√ πλήν — moreover (besides), iConjunction
γινώσκετεginōsketebe sureG1097
√ γινώσκω — to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)VerbPresent Imperative Active2nd Person Plural
ginōskō: to know Present imperative: “know this.” The rejecting town cannot reject the fact; Gill: it “will be an aggravation of their guilt.”
τοῦτοtoutoof thisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Singular
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἡhēTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
βασιλείαbasileiakingdomG932
√ βασιλεία — properly, royalty, iNounNominative Feminine Singular
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΘεοῦTheouof GodG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
ἤγγικενēngikenis nearG1448
√ ἐγγίζω — to make near, iVerbPerfect Indicative Active3rd Person Singular
engizō: to draw near Perfect. The kingdom's nearness is not undone by unbelief; it remains true, now as a witness against them rather than a blessing upon them. The same announcement is both gospel and verdict.
12

I tell you, it will be more bearable on that day for Sodom than for that town.

Berean Standard Bible · CC0

Greek — tap a word ↓

legō hymin hoti estai anektoteron en ekeinē tē hēmera Sodomois ē ekeinē tē polei

Word by word14 · parsed
λέγωlegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
legō hymin Present indicative: Jesus speaks the verdict of the last day on His own authority.
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἔσταιestaiit will beG1510
√ εἰμί — I exist (used only when emphatic)VerbFuture Indicative Middle3rd Person Singular
ἀνεκτότερονanektoteronmore bearableG414
√ ἀνεκτότερος — more endurableAdjectiveNominative Neuter SingularComparative
anektos: endurable Comparative, rare (5 verses). The logic is greater light, greater guilt; Cambridge points to Luke 12:47 to 48 and Hebrews 2:2 to 3 for the principle.
ἐνenonG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ἐκείνῃekeinēthatG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounDative Feminine Singular
τῇtēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
ἡμέρᾳhēmeradayG2250
√ ἡμέρα — day, iNounDative Feminine Singular
hēmera: day “That day”: the definite day of judgment. Gill: “the famous day to come, the last day.”
ΣοδόμοιςSodomoisfor SodomG4670
√ Σόδομα — Sodoma (iNounDative Neuter Plural
Sodoma: Sodom The byword for judgment by fire (Genesis 19:24 to 25; Deuteronomy 29:23; Isaiah 1:9 to 10). Ezekiel 16:48 to 50 had already said Jerusalem's sins exceeded Sodom's; Jesus applies the same scandalous comparison to Israelite towns that refuse the kingdom.
ἢēthanG2228
√ ἤ — disjunctive, orConjunction
ἐκείνῃekeinēfor thatG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounDative Feminine Singular
τῇtēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
πόλειpoleitownG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounDative Feminine Singular
polis: town “That town”: the emphatic demonstrative isolates the rejecting town for judgment.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The Lord who appoints and sends — Luke 10:1 to 2

Luke names the sender before the sent: ὁ Κύριος, “the Lord,” in an act JFB (after Bengel) calls “truly lordly.” The verb ἀνέδειξεν means to show forth publicly; Luke uses it again only at Acts 1:24. The number, seventy or seventy-two, is disputed in the manuscripts (Ellicott and the Pulpit favour seventy; Cambridge cites B and D for seventy-two), but every commentator here hears its echoes: the seventy elders of Numbers 11:16 (JFB, Barnes, Gill, Cambridge), the Sanhedrin (Ellicott, Barnes), and the Jewish count of the nations of Genesis 10 (Ellicott, Cambridge, the Pulpit). They go before His face to places He Himself is about to visit. Before going, they are to beg (δεήθητε) the Lord of the harvest to thrust out (ἐκβάλῃ) workers; Cambridge notes that verb's “urgency and haste,” and Maclaren sees that the prayer “was answered by the sending of the pray-ers,” with Jesus implicitly claiming to be the Lord of the harvest.

ii. Lambs without luggage — Luke 10:3 to 4

“Behold, I send you as lambs among wolves.” Geneva: “if they are diligent to do their duty, he who sent them will also preserve them.” Maclaren: the sentence that ends with wolves “begins with ‘I send you forth,’ and that is enough.” The prohibition of purse, bag and sandals uses a purse word (βαλλάντιον) found only in Luke, and Luke 22:35 to 36 later recalls and revokes it. Not greeting anyone along the road is read by Barnes, Gill, Poole and Cambridge in the light of Elisha's charge to Gehazi (2 Kings 4:29): urgency, not rudeness. Geneva and Gill both insist courtesy remains a Christian duty; the Pulpit (quoting Plumptre) holds that “the spirit is binding still, though the letter has passed away.”

iii. Peace that rests or returns — Luke 10:5 to 8

The first word at every door is Εἰρήνη, peace. Ellicott notes that Luke alone records the exact greeting; Benson insists it be spoken “with solemnity and seriousness,” not by custom. If a υἱὸς εἰρήνης, a “son of peace” (a Semitic idiom, as the Pulpit and Geneva observe), is there, the peace settles on him (ἐπαναπαήσεται); if not, it returns (ἀνακάμψει). Cambridge sets Psalm 35:13 alongside: “My prayer returned into mine own bosom.” The messengers stay in one house, eat what is given, and take it as wages, not alms: “the worker is worthy of his wage.” Benson calls this justice rather than charity; Ellicott sees in Paul's identical words at 1 Timothy 5:18 a citation of Luke as Scripture, while Cambridge thinks the saying was proverbial. Gill and the Pulpit hear in v. 8 a quiet freedom from food scruples, a reading the Pulpit admits Godet disputes.

iv. The kingdom near, as gift and as verdict — Luke 10:9 to 12

Healing and proclamation go together: “The kingdom of God has come near upon you,” using the perfect ἤγγικεν. Cambridge notes that the Lord's last messages echo His first preaching (Matthew 4:17); Ellicott calls the messengers “the heralds of the great King.” Where a town refuses, the messengers go into its open squares and wipe off even the dust that has stuck (κολληθέντα) to their feet, the gesture Acts 13:51 shows Paul and Barnabas performing. Yet the same words are spoken again, now without “upon you”: Ellicott finds it “very solemnly impressive” that the message is “uttered alike to the believing and the unbelieving.” Then the verdict: ἀνεκτότερον, more endurable for Sodom in that day. Cambridge grounds this in the principle of Luke 12:47 to 48; JFB says those who reject the Saviour “amidst a blaze of light” fare worse than Sodom; Gill speaks of “degrees of torment”; the Pulpit also sees a historical fulfilment in Rome's judgment on Palestine.

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

⚙ Read by Scripture alone, the passage turns on the sender rather than the sent. The Seventy have no title, no purse and no defence; what they have is the Lord's appointment (v. 1), His “I send you” (v. 3), and His coming behind them (v. 1, “where He Himself was about to come”). Their message is not their own: peace, which either rests or returns, and the kingdom of God, which has come near whether it is received or refused. That is why the same sentence, “the kingdom of God has come near,” can be both offer (v. 9) and witness (v. 11). The town decides its own response, but it does not decide whether the kingdom has come. The weight of Sodom's comparison (v. 12) falls not on a lack of morals but on a refusal of light, which Jesus says will be judged more strictly than the sins of Sodom. This reading is offered to be tested against the text; we hold the 70 or 72 question open and do not build on the number.

The same sentence, “the kingdom of God has come near,” is mercy at the open door and testimony in the empty street.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

Purse, bag and sandals: the instruction Luke later reverses verbal / quotation: confirmed

Luke alone uses βαλλάντιον (purse) for this mission and recalls it at the Last Supper: “When I sent you out without purse, bag, or sandals, did you lack anything?” (22:35), then “now ... take your purse and bag” (22:36). Maclaren notes the precept “in its literal form, was expressly abolished afterwards { Luke 22:36 }, but the spirit of it is permanent.” The rare lexemes make this an intentional Lukan frame, not a coincidence.

Luke 22:35 · Luke 22:36

basis: Verifier: shared Greek lexemes G905 βαλάντιον (in 4 vv) and G4082 πήρα (in 6 vv), both rare; Luke 22:35 explicitly recalls this sending

The harvest and the Lord of the harvest verbal / quotation: confirmed

Verse 2 repeats nearly word for word the saying spoken before the sending of the Twelve in Matthew 9:37 to 38. Ellicott, Gill, Poole and the Pulpit all treat it as the Lord repeating the same thought on two occasions. The rare noun θερισμός anchors the parallel; John 4:35 (Cambridge) and Revelation 14:14 to 19 (the Pulpit) carry the harvest image further.

Matthew 9:37 · Matthew 9:38 · John 4:35

basis: Verifier: shared Greek lexemes G2326 θερισμός (in 8 vv, rare), G1544 ἐκβάλλω (in 75 vv), G2040 ἐργάτης (in 15 vv); a synoptic parallel saying. John 4:35 is thematic only

“Show which one You have chosen”: Luke's verb of appointment verbal / quotation: confirmed

ἀναδείκνυμι occurs only here and at Acts 1:24, where the apostles ask the Lord to show whom He has chosen to replace Judas. Luke uses the same rare word for the Lord designating messengers in both volumes. Gill's traditional list of the Seventy even names Matthias among them, but that tradition is, as Gill admits, “not to be depended on.”

Acts 1:24

basis: Verifier: shared Greek lexeme G322 ἀναδείκνυμι (in 2 vv), extremely rare and same author; a verbal link, not a quotation

“The worker is worthy of his wages”: Paul's citation flagged: verify source

1 Timothy 5:18 quotes “the worker is worthy of his wages” immediately after Deuteronomy 25:4, under “the Scripture says.” The wording matches Luke 10:7 exactly (Matthew 10:10 has “food”). Ellicott concludes Paul is citing Luke's Gospel as Scripture; Cambridge thinks the saying “was probably proverbial.” The verbal identity is certain; whether Paul is quoting Luke, a saying of Jesus known orally, or a proverb is contested, and so is whether “Scripture” covers both lines.

1 Timothy 5:18 · 1 Corinthians 9:14

basis: Verifier pair: shared Greek lexemes G2040 ἐργάτης (in 15 vv), G3408 μισθός (in 28 vv), G514 ἄξιος (in 39 vv): wording identical, but the provenance of the quotation (Luke, oral dominical saying, or proverb) is disputed between Ellicott and Cambridge

Dust shaken off: the gesture enacted in Acts verbal / quotation: confirmed

The rare noun κονιορτός joins this command to Acts 13:51, where Paul and Barnabas “shook off the dust of their feet” against Pisidian Antioch. Cambridge points to Acts 13 and Acts 18:5 to 7. Luke shows the instruction carried out in his second volume.

Acts 13:51 · Luke 9:5 · Matthew 10:14

basis: Verifier pair: shared Greek lexemes G2868 κονιορτός (in 5 vv, rare) and G4228 πούς (in 86 vv); Luke 9:5 and Matthew 10:14 share G4172 and G1209/G3614 per Verifier candidates

More endurable for Sodom verbal / quotation: confirmed

The comparative ἀνεκτότερον occurs in only 5 verses, all in this saying of comparative judgment (Matthew 10:15; 11:22, 24; Luke 10:14). Matthew 11:24 applies it to Capernaum, and Luke 10:13 to 15 will do the same with Chorazin and Bethsaida.

Matthew 11:24 · Matthew 10:15 · Luke 10:14

basis: Verifier: shared Greek lexeme G414 ἀνεκτότερος (in 5 vv, rare) with Matthew 11:24 (plus G4133 πλήν); Matthew 10:15 shares G4172 πόλις

Seventy elders who shared the burden typological

JFB, Barnes, Gill, Ellicott and Cambridge all connect the seventy messengers with the seventy elders whom Moses appointed to share his burden and on whom the Spirit rested (Numbers 11:16, 24 to 25). Cambridge notes the same seventy or seventy-two variation exists there (Eldad and Medad remain in the camp). This is a cross-Testament link (Greek and Hebrew), so it cannot rest on shared Strong's numbers; it rests on the number and the shared pattern of a leader delegating Spirit-given ministry.

Numbers 11:16 · Numbers 11:25

basis: Cross-Testament numeric and pattern correspondence (70 appointed helpers); no shared Strong's possible between Greek and Hebrew. Ancient and widely held: JFB, Barnes, Gill, Ellicott, Cambridge

The seventy nations of Genesis 10 flagged: verify source

Ellicott, Cambridge and the Pulpit report the Jewish reckoning that Genesis 10 lists seventy (or seventy-two) nations, and Ellicott reads the mission as “a distinct and formal witness of the future universality of the Church of Christ.” Maclaren calls this only a suggestion. ⚙ The link depends on a later Jewish count, not on any word in Luke, and the 70 or 72 reading is itself uncertain; it is suggestive but not demonstrable.

Genesis 10:1 · Genesis 10:32

basis: Depends on an extra-biblical Jewish reckoning of the Table of Nations (reported by Ellicott after Lightfoot, Cambridge, Pulpit) and on a disputed reading (70 or 72); cross-Testament, no shared Strong's

Gehazi's errand: greet no one on the road structural / thematic: confirmed

Elisha sends Gehazi with the staff: “If you meet anyone, do not greet him” (2 Kings 4:29). Poole, Gill, Barnes, Cambridge and Geneva all cite it to explain v. 4 as urgency. A shared pattern of an urgent errand of life, not a quotation; cross-Testament, so it is structural only.

2 Kings 4:29

basis: Cross-Testament shared motif (urgent mission, prohibition of greeting on the road), cited by five commentators; no shared Strong's possible between Greek and Hebrew, so not verbal

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Lord of the harvest is the One who sends ancient/widely-held

⚙ Verse 1 says “the Lord appointed ... and sent”; verse 2 says to pray to “the Lord of the harvest” to send workers. In the Old Testament it is the LORD who sends prophets (Isaiah 6:8; Jeremiah 1:7). Maclaren draws the conclusion: “Jesus implies that He is Lord of the harvest, in that His sending them is the answer to the petition,” and Henry: “he will surely come in the power of his Spirit to all places whither he sends his faithful servants.” The one who commands prayer to the Lord of the harvest answers it Himself. This reading is widely held among the commentators here, though the text leaves the identification implicit.

Luke 10:1 · Isaiah 6:8 · John 20:21

Messengers before His face novel

⚙ πρὸ προσώπου αὐτοῦ, “before His face,” is the idiom Luke has used for John the Baptist (7:27, quoting Malachi 3:1 “I send My messenger before Your face”) and for the messengers sent into Samaria (9:52). Geneva calls the Seventy “the second forewarners of the coming of Christ.” The Seventy take up John's role in a small way: they prepare for the coming of the Lord, who is now Jesus Himself. The link to Malachi 3:1 through Luke 7:27 is a ⚙ observation from the shared idiom (and cross-Testament), not claimed by the commentators quoted here.

Malachi 3:1 · Luke 7:27 · Luke 9:52

The kingdom near because the King is near ancient/widely-held

“The kingdom of God has come near” (vv. 9, 11) is announced by those sent ahead of the King who is coming behind them. Gill takes the kingdom to mean “the Gospel dispensation, the kingdom of the Messiah, and even the Messiah himself”; Ellicott calls the Seventy “the heralds of the great King.” Luke 10:16, just after this unit, makes it explicit: whoever rejects you rejects Me, and whoever rejects Me rejects Him who sent Me. Receiving or refusing the messengers is receiving or refusing Christ, which is why Sodom's judgment is lighter.

Luke 10:16 · Luke 11:20 · Mark 1:15

Lambs sent ahead of the Lamb novel

⚙ Jesus sends His messengers “as lambs among wolves” (v. 3) at the start of the journey to Jerusalem (9:51), where He Himself will be led “like a lamb to the slaughter” (Isaiah 53:7, applied to Him in Acts 8:32). The Pulpit sees the defenceless Seventy as a type of the weak preachers before whom paganism fell; the further step of linking the sent lambs to the Lamb who sends them is a novel ⚙ suggestion, not stated by the commentators and not marked in Luke's wording (Luke 10:3 uses arēn, Acts 8:32 uses amnos).

Isaiah 53:7 · Acts 8:32 · John 1:29

Apparatus & Provenance

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

Named voices, quoted verbatim from public-domain works:

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

Text. The number of the sent is a real textual question. The interlinear (and the BSB) read hebdomēkonta dyo, “seventy-two”; Ellicott and the Pulpit judge that the evidence favours “seventy,” while Cambridge cites B and D (among others) for seventy-two and notes the same variation in Numbers 11. Gill reports that the Vulgate reads seventy-two. We build nothing on the number, and treat the symbolic readings (elders, Sanhedrin, nations) as commentators' proposals. In v. 11, “to our feet” is in the Greek here; Gill notes some ancient witnesses and versions add or vary it.

Sources. Henry's concise note is one summary of 10:1 to 16, repeated at every verse; it is quoted only where relevant. Barnes, JFB and Poole mostly refer to their notes on Matthew 10; JFB's entries for vv. 10 to 11 actually comment on “son of peace” (v. 6). Maclaren's single exposition covers 10:1 to 11. Barnes's remarks on Eastern greetings and hospitality are quotations from W. M. Thomson's nineteenth century travel writing. Gill's list of the names of the Seventy is late tradition, which Gill himself calls “not to be depended on.” The tradition that Luke was one of the Seventy (Benson, from Origen and Epiphanius) is unverifiable.

Uncertain. Whether 1 Timothy 5:18 quotes Luke's Gospel is contested and flagged. The Genesis 10 nations link is flagged as dependent on extra-biblical reckoning. The comparison of the resting peace with the Spirit resting on the elders (v. 6 note) and the Malachi 3:1 and lamb readings in the Christ section are ⚙ suggestions, not commentator claims.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)