The Fallible Study Bible

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Luke10:13–16

Woe to the Unrepentant

✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

Luke 10:13–16 — Woe to the Unrepentant. 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.

13

Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.

Berean Standard Bible · CC0

Greek — tap a word ↓

Ouai soi Chorazin ouai soi Bēthsaida hoti ei hai dynameis hai genomenai en hymin egenēthēsan en Tyrō kai Sidōni metenoēsan palai an kathēmenoi en sakkō kai spodō

Word by word27 · parsed
ΟὐαίOuaiWoeG3759
√ οὐαί — "woe"Interjection
ouai: woe The prophetic lament-oracle, doubled here for both towns. Luke uses the same cry in the woes of 6:24 to 26 and 11:42 to 52; the Seventy are sent out under the shadow of what rejection of the Word costs.
σοιsoito youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
ΧοραζίνChorazinChorazinG5523
√ Χοραζίν — Chorazin, a place in PalestineNounVocative Feminine Singular
Chorazin: place name Vocative, addressed as if present. Cambridge notes the name occurs only here and in Matthew 11:21, and that no miracle there is recorded: Pulpit draws the inference that many of Christ’s works went unwritten (John 20:30).
οὐαίouaiWoeG3759
√ οὐαί — "woe"Interjection
σοιsoito youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
ΒηθσαϊδάBēthsaidaBethsaidaG966
√ Βηθσαϊδά — fishing-houseNounVocative Feminine Singular
Bēthsaida: fishing-house Gill: the home town of Peter and Andrew. The town that gave Jesus apostles is among those that, as a whole, did not turn.
ὅτιhotiForG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
εἰeiifG1487
√ εἰ — if, whether, that, etcConjunction
αἱhaitheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Plural
δυνάμειςdynameismiraclesG1411
√ δύναμις — force (literally or figuratively)NounNominative Feminine Plural
dynamis: power, force Luke’s word for divine power at work (Luke 4:36; 5:17; 6:19; Acts 2:22, “mighty works and wonders and signs”). The plural names the acts as concentrated manifestations of that power; the guilt is measured by the degree of exposure to it.
αἱhai[that]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Plural
γενόμεναιgenomenaiwere performedG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Participle MiddleNominative Feminine Plural
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
ἐγενήθησανegenēthēsanhad been performedG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Passive3rd Person Plural
ginomai: to come to be (aorist passive) Contrary-to-fact protasis: these powers did not happen in Tyre and Sidon. Jesus speaks of a counterfactual with certainty, a claim to know what hearts would have done.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ΤύρῳTyrōTyreG5184
√ Τύρος — TyreNounDative Feminine Singular
Tyros: Tyre A Gentile Phoenician port, the object of long prophetic oracles of judgment (Isaiah 23; Ezekiel 26 to 28). The shock lies in naming the classic pagan city as the more teachable one.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ΣιδῶνιSidōniSidonG4605
√ Σιδών — Sidon (iNounDative Feminine Singular
μετενόησανmetenoēsanthey would have repentedG3340
√ μετανοέω — to think differently or afterwards, iVerbAorist Indicative Active3rd Person Plural
metanoeō: to change the mind Aorist: a decisive turn that would have happened. The repentance of Nineveh at Jonah’s far smaller sign (Jonah 3:5 to 10, cited by Cambridge; compare Luke 11:32) is the canonical precedent for pagan cities turning when God’s word reaches them.
πάλαιpalailong agoG3819
√ πάλαι — (adverbially) formerly, or (by relatively) sometime sinceAdverb
palai: formerly, long since A rare adverb (Verifier: 7 verses in the NT), shared with Matthew 11:21. Not merely “they would have repented” but “long ago”: their turning would already be old news.
ἂνanG302
√ ἄν — (what-, where-, wither-, who-)soeverParticle
an: particle of contingency Marks the unreal apodosis.
καθήμενοιkathēmenoisittingG2521
√ κάθημαι — and (to sitVerbPresent Participle Middle or PassiveNominative Masculine Plural
kathēmai: to sit Present participle: a posture of mourning held, not a gesture made. Luke alone has “sitting” (Matthew 11:21 lacks it).
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
σάκκῳsakkōsackclothG4526
√ σάκκος — "sack"-cloth, iNounDative Masculine Singular
sakkos: sackcloth Coarse goat-hair cloth, the garment of mourning and penitence (Jonah 3:6; Daniel 9:3). The Verifier finds the word in only 4 NT verses; at Revelation 11:3 it clothes the two witnesses who preach repentance.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
σποδῷspodōashesG4700
√ σποδός — ashesNounDative Feminine Singular
spodos: ashes Rare in the NT (3 verses). Gill: “an outward token of repentance, used by penitent sinners, as by the Ninevites.”
14

But it will be more bearable for Tyre and Sidon at the judgment than for you.

Berean Standard Bible · CC0

Greek — tap a word ↓

plēn estai anektoteron Tyrō kai Sidōni en tē krisei ē hymin

Word by word11 · parsed
πλὴνplēnButG4133
√ πλήν — moreover (besides), iConjunction
plēn: nevertheless Strong break: from the hypothetical to the certain.
ἔσταιestaiit will beG1510
√ εἰμί — I exist (used only when emphatic)VerbFuture Indicative Middle3rd Person Singular
eimi: to be (future) Future indicative: a statement of what will be, not a threat that may be averted by circumstance.
ἀνεκτότερονanektoteronmore bearableG414
√ ἀνεκτότερος — more endurableAdjectiveNominative Neuter SingularComparative
anektoteros: more endurable A comparative within judgment, not a comparison of judgment with acquittal: both parties stand condemned, but not equally. Luke 12:47 to 48 (“beaten with many stripes … few”), which Pulpit echoes, gives the principle: to whom much is given, much is required. Gill: “by how much greater were their light, privileges, and advantages … so much will be their severer punishment.”
ΤύρῳTyrōfor TyreG5184
√ Τύρος — TyreNounDative Feminine Singular
Tyros: Tyre Dative of advantage or reference: “for Tyre.” The city is treated as a corporate party at the last judgment.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ΣιδῶνιSidōniSidonG4605
√ Σιδών — Sidon (iNounDative Feminine Singular
ἐνenatG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
κρίσειkriseijudgmentG2920
√ κρίσις — decision (subjectively or objectively, for or against)NounDative Feminine Singular
krisis: decision, judgment Luke’s term for the final reckoning (compare Luke 11:31 to 32, where the queen of the South and the men of Nineveh “rise up in the judgment” against this generation). The Gentile cities appear in the same scene, not as the saved but as witnesses whose lesser light makes Israel’s greater refusal plain.
ἢēthanG2228
√ ἤ — disjunctive, orConjunction
ὑμῖνhyminfor youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
sy: you (dative plural) The plural folds Chorazin and Bethsaida together: “than for you.”
15

And you, Capernaum, will you be lifted up to heaven? No, you will be brought down to Hades!

Berean Standard Bible · CC0

Greek — tap a word ↓

kai sy Kapharnaoum hypsōthēsē heōs ouranou mē katabēsē heōs tou hadou

Word by word11 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
σύsyyouG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Singular
sy: thou (nominative singular) Emphatic pronoun, singling out the third city.
ΚαφαρναούμKapharnaoumCapernaumG2584
√ Καπερναούμ — Capernaum (iNounVocative Feminine Singular
Kapharnaoum: Capernaum Jesus’ base in Galilee (Luke 4:23, 31; Matthew 4:13; Cambridge: Christ’s “own city”). In Luke, Nazareth already knew of the works done there (4:23), and Luke narrates them (4:31 to 41; 7:1 to 10).
ὑψωθήσῃhypsōthēsēwill you be lifted upG5312
√ ὑψόω — to elevate (literally or figuratively)VerbFuture Indicative Passive2nd Person Singular
hypsoō: to lift up, exalt (future passive) A relatively rare verb (Verifier: 16 NT verses). The wording recalls Isaiah 14:13 to 15, where the king of Babylon says “I will ascend to the heavens” and is told he will be brought down to Sheol. Luke uses the same verb in Jesus’ reversal-saying, “everyone who exalts himself will be humbled” (14:11; 18:14), and of the lowly lifted up in Mary’s song (1:52).
ἕωςheōstoG2193
√ ἕως — a conjunction, preposition and adverb of continuance, until (of time and place)Preposition
οὐρανοῦouranouheavenG3772
√ οὐρανός — the skyNounGenitive Masculine Singular
ouranos: heaven “Unto heaven”: the height of privilege (Gill and Cambridge), possibly also of civic pride. Gill’s note on the hill-situation is one option among his three.
μὴmēNoG3361
√ μή — (adverb) not, (conjunction) lestAdverb
mē: interrogative negative Expects a negative answer; this is what turns the clause into a question.
καταβήσῃkatabēsēyou will be brought downG2597
√ καταβαίνω — to descend (literally or figuratively)VerbFuture Indicative Middle2nd Person Singular
katabainō: to go down The exact inverse of the exaltation. The same pairing of “ascend” and “descend” stands in the Septuagint of Isaiah 14:13, 15; a Greek reader of Isaiah would hear the taunt-song over Babylon reapplied to a Jewish lake town.
ἕωςheōstoG2193
√ ἕως — a conjunction, preposition and adverb of continuance, until (of time and place)Preposition
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ᾅδουhadouHadesG86
√ ᾅδης — properly, unseen, iNounGenitive Masculine Singular
hadēs: the unseen place In Luke the word recurs at 16:23 (the rich man “in Hades, being in torment”) and Acts 2:27, 31 (Christ not abandoned to Hades). Here it is the counterpart to heaven in a spatial metaphor of reversal; Gill keeps both a temporal ruin and an eschatological doom in view, and Cambridge and Pulpit point to the Roman devastation of Gennesaret some thirty years later.
16

Whoever listens to you listens to Me; whoever rejects you rejects Me; and whoever rejects Me rejects the One who sent Me.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Ho akouōn hymōn akouei emou kai ho athetōn hymas athetei eme de ho athetōn eme athetei ton aposteilanta me

Word by word19 · parsed
ὉHoWhoeverG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ho: the (substantival) Article plus participle: “the one who.” The saying is general, any hearer at any time.
ἀκούωνakouōnlistensG191
√ ἀκούω — to hear (in various senses)VerbPresent Participle ActiveNominative Masculine Singular
akouō: to hear Present participle: continuous hearing. Hearing the messenger is not a lower tier of relation to Christ; it is hearing Christ (Romans 10:14 to 17, “faith comes from hearing … the word of Christ”).
ὑμῶνhymōnto youG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ἀκούειakoueilistensG191
√ ἀκούω — to hear (in various senses)VerbPresent Indicative Active3rd Person Singular
akouō: to hear (present indicative) The identity is asserted, not compared: not “it is as if,” but “hears Me.”
ἐμοῦemouto MeG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhowhoeverG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἀθετῶνathetōnrejectsG114
√ ἀθετέω — to set aside, iVerbPresent Participle ActiveNominative Masculine Singular
atheteō: to set aside, annul A rare and strong verb (Verifier: 12 NT verses). Paul’s phrase in 1 Thessalonians 4:8 is a near verbal echo: “whoever rejects this does not reject man but God” (the Verifier confirms the shared lexeme). Luke uses it at 7:30 for refusing John’s baptism: rejecting the messenger is setting aside the counsel of God.
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
ἀθετεῖatheteirejectsG114
√ ἀθετέω — to set aside, iVerbPresent Indicative Active3rd Person Singular
atheteō (present indicative) Repeated three times in the second half of the verse: the refusal travels up the chain unbroken.
ἐμὲemeMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
δὲdeandG1161
√ δέ — but, and, etcConjunction
de: and, now Mild advance to the climax.
ὁhowhoeverG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἀθετῶνathetōnrejectsG114
√ ἀθετέω — to set aside, iVerbPresent Participle ActiveNominative Masculine Singular
ἐμὲemeMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
ἀθετεῖatheteirejectsG114
√ ἀθετέω — to set aside, iVerbPresent Indicative Active3rd Person Singular
atheteō: the final link The last “sets aside” reaches the Father. Gill: “the contempt does not terminate in them, nor even in Christ, but reaches his Father also.”
τὸνtonthe [One who]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἀποστείλαντάaposteilantasentG649
√ ἀποστέλλω — set apart, iVerbAorist Participle ActiveAccusative Masculine Singular
apostellō: to send Aorist participle naming the Father as Sender. The verb that sent the Seventy (10:1) and the verb of Jesus’ own mission (Luke 4:18, 43, “I was sent for this purpose”). Jewish legal thought held that a man’s agent is as the man himself; Jesus extends that chain to God. John 13:20 and Matthew 10:40 give the receiving form of the same saying.
μεmeMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular

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 lament over the lake towns — Luke 10:13

Sending out the Seventy, Jesus has just said that a town refusing them will fare worse than Sodom (10:12). The thought turns, as Benson puts it, to “the cities where he himself had preached most frequently.” The double Οὐαί is the prophets’ cry, lament and doom together; Benson hears in it “the overflowing tenderness of his soul.” The charge is measured by the δυνάμεις, literally “powers” (Cambridge), that “came about” in Chorazin and Bethsaida. Jesus then speaks a contrary-to-fact condition about pagan Tyre and Sidon: had those powers come there, πάλαι ἂν μετενόησαν, “long ago they would have repented,” sitting in sackcloth and ashes. Cambridge sets Nineveh (Jonah 3:5 to 10) and Ezekiel 3:6 beside it; Gill names sackcloth “an outward token of repentance.” Pulpit draws the principle: men are judged with their “opportunities … strictly taken into account.” And Pulpit and Cambridge both observe that no miracle at Chorazin is recorded anywhere: the woe itself testifies to unrecorded works.

ii. Graded judgment — Luke 10:14

πλὴν, “nevertheless,” turns from what would have been to what will be. The comparative ἀνεκτότερον (a word confined in the NT to this cluster of sayings) shows that both parties stand under judgment, but not equally. Pulpit calls this a place where “the doctrine of degrees in punishment is plainly set forth,” from the lips of the Redeemer; Gill gives the measure, “by how much greater were their light, privileges, and advantages”; JFB applies it to “otherwise correct persons who, amidst a blaze of light, reject the Saviour.” Cambridge reads the verse as proof of an intermediate state; the editorial note on that voice explains why the tool does not adopt that claim at full strength.

iii. Capernaum: from heaven to Hades — Luke 10:15

The third city is singled out with an emphatic σύ. On the better text, preferred by Cambridge, the line is a question expecting “No”: μὴ … ὑψωθήσῃ, “Shalt thou be exalted to heaven?” The answer is ἕως τοῦ ᾅδου καταβήσῃ, “unto Hades thou shalt go down.” The wording recalls Isaiah 14:13 to 15, the taunt over Babylon’s king who said “I will ascend to the heavens” and was brought down to Sheol (⚙ this allusion is the tool’s observation, widely made in later scholarship, but not stated by the commentators in the brief). Cambridge glosses the height as “inestimable spiritual privileges”; Gill offers three readings (the hill, the privileges, or civic pride). Pulpit and Cambridge both correct KJV’s “hell” to Hades, and both recall Josephus’s picture of Gennesaret’s shore strewn with wrecks thirty years later, while Gill keeps the temporal ruin and the final doom side by side.

iv. The chain of sending — Luke 10:16

The woes close by returning to the Seventy. ὁ ἀκούων ὑμῶν ἐμοῦ ἀκούει: to hear them is to hear Christ. And the refusal verb ἀθετέω, which Cambridge renders “setting at nought,” passes up the chain three times until it reaches τὸν ἀποστείλαντά με, “the One who sent Me.” Benson frames it by the custom of embassy: “what is done to the ambassador is generally considered as done to the prince that sends him.” Gill: the contempt “reaches his Father also.” Henry draws the pastoral edge, that those who despise Christ’s faithful ministers “will be reckoned as despisers of God and Christ.” Ellicott and Benson both treat the saying as repeated from an earlier occasion (Matthew 10:40; 11:20 to 24), Ellicott judging repetition “by far the more probable” than misplacement.

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

⚙ Read on its own terms, the passage measures guilt by light received. The towns are not accused of Sodom’s vice or Tyre’s luxury (JFB’s contrast); they are accused of watching the powers of God happen in their streets and not turning. The counterfactual about Tyre and Sidon is spoken by the One who knows what would have been, which is itself a claim no mere prophet makes. Scripture alone here teaches three things the tool offers for testing: that final judgment is real and graded (v. 14; compare Luke 12:47 to 48); that privilege is not safety but accountability (v. 15; compare Luke 14:11); and that the word of Christ’s sent messengers carries Christ’s own authority, so that refusing it is refusing God (v. 16; compare 1 Thessalonians 4:8). The tool does not read v. 13 as settling questions about the decrees of God (why the powers were given to some and not others); the text states the fact and the accountability, and the reader should not make it answer more than it asks.

The measure of the woe is the nearness of the mercy: the towns that saw the most of Christ are the ones that could least plead ignorance.

⚙

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.

The Matthean parallel: the same woes at another hour verbal / quotation: confirmed

Matthew 11:21 to 24 gives these woes almost word for word, but after John’s question from prison and with the added Sodom comparison for Capernaum. The Verifier’s shared lexemes are telling: πάλαι (G3819) and Βηθσαϊδά (G966), each in only 7 NT verses, and the comparative ἀνεκτότερος (G414, 5 verses). Ellicott weighs two explanations (one saying placed differently by the evangelists, or a saying repeated) and judges repetition “by far the more probable”; Benson and Gill likewise speak of the same declaration made “some time before.” Luke alone has sitting in sackcloth.

Matthew 11:21 · Matthew 11:22 · Matthew 11:23 · Matthew 11:24

basis: Verifier: Matthew 11:21 shares G3819 πάλαι (in 7 vv), G966 Βηθσαϊδά (in 7 vv), G1411 δύναμις (in 115 vv); Matthew 11:22 shares G4605 Σιδών (9 vv), G5184 Τύρος (11 vv), G4133 πλήν (31 vv); Matthew 11:23 shares G5312 ὑψόω (16 vv), G2584 Καπερναούμ (16 vv); Matthew 11:24 shares G414 ἀνεκτότερος (5 vv), G2920 κρίσις. A synoptic parallel of the same saying, not a citation of one Gospel by another.

“More bearable”: the comparative of judgment verbal / quotation: confirmed

The rare comparative ἀνεκτότερος appears only in this cluster of mission sayings: Luke 10:12 (Sodom), 10:14 (Tyre and Sidon), and Matthew 10:15; 11:22, 24. Each time a notorious pagan city is said to fare better at the judgment than a town of Israel that refused the messengers of the kingdom. Pulpit and Gill both read it as establishing degrees of punishment; Luke 12:47 to 48 states the principle in parable.

Luke 10:12 · Matthew 10:15 · Luke 12:47

basis: Verifier: Luke 10:12 and Matthew 10:15 share G414 ἀνεκτότερος (in 5 vv), a rare lexeme; Matthew 10:15 also shares G2920 κρίσις (46 vv). Luke 12:47 is a thematic link (graded stripes) added by the tool, not Verifier-checked.

Exalted to heaven, brought down to Sheol: Isaiah’s taunt over Babylon structural / thematic: confirmed

Isaiah 14:13 to 15 gives the king of Babylon the boast “I will ascend to the heavens” and the verdict that he is brought down to Sheol, to the depths of the pit. Luke 10:15 sets the same two poles, heaven and Hades (the Septuagint’s usual word for Sheol), around Capernaum. The pattern is clear; the claim of a deliberate allusion is the tool’s and modern scholarship’s, not one made by the commentators in the brief, who discuss the height as privilege or pride.

Isaiah 14:13 · Isaiah 14:15

basis: Cross-Testament (Greek to Hebrew): no shared Strong’s number is possible. Basis is the shared motif and spatial antithesis, exaltation to heaven against descent to Sheol/Hades, present in the Hebrew of Isaiah 14:13 to 15. Not tiered verbal; the Septuagint wording was not checked by the Verifier.

Sackcloth and ashes: Nineveh, the Gentile city that turned structural / thematic: confirmed

Cambridge sets “like Nineveh (Jonah 3:5 to 10)” and Ezekiel 3:6 beside v. 13; Gill names “the Ninevites” as the model of sackcloth and ashes. In Jonah 3:5 to 6 the king of a pagan city puts on sackcloth and sits in ashes at a single prophet’s word. Luke himself makes the comparison explicit a chapter later: “the men of Nineveh will rise up at the judgment with this generation … for they repented at the preaching of Jonah, and behold, One greater than Jonah is here” (11:32).

Jonah 3:5 · Jonah 3:6 · Ezekiel 3:6 · Luke 11:32

basis: Jonah 3:5 to 6 and Ezekiel 3:6 are cross-Testament (Hebrew), so no shared Strong’s lexeme; the basis is the shared pattern of Gentile repentance in sackcloth and ashes, cited by Cambridge and Gill. Luke 11:32 shares the theme of Gentile repentance outshining Israel’s at the judgment (thematic, not Verifier-checked).

Tyre and Sidon: from prophetic doom to Gentile faith structural / thematic: confirmed

The prophets pronounced long oracles of judgment on Tyre and Sidon (Isaiah 23; Ezekiel 26 to 28). Yet in the Gospels the same region sends crowds to hear Jesus (Luke 6:17; Mark 3:8), and in its district a Syrophoenician mother shows the faith Israel’s towns lacked (Matthew 15:21 to 28; Mark 7:31). Later the church is found there (Acts 21:3 to 7; 27:3). The Verifier’s shared lexemes are the two place names: that is a geographic link, not a literary one, so the tier is held at structural.

Luke 6:17 · Matthew 15:21 · Mark 7:31 · Acts 21:3 · Ezekiel 28:21

basis: Verifier: Luke 6:17, Matthew 15:21, Mark 7:31 share G5184 Τύρος (in 11 vv) and G4605 Σιδών (in 9 vv); Acts 21:3 shares G5184. Proper names only, so the link is geographic and thematic, not a quotation. Ezekiel 28:21 (oracle against Sidon) is cross-Testament and thematic.

“Does not reject man but God”: the setting-aside verb verbal / quotation: confirmed

The verb ἀθετέω recurs in Paul’s warning about holiness: “whoever rejects this does not reject man, but God, who gives you His Holy Spirit” (1 Thessalonians 4:8), which Cambridge lists for this verse. The structure is the same: refusal of a human messenger lands on God. Luke uses the verb at 7:30, where the Pharisees and lawyers “rejected the purpose of God for themselves” by refusing John’s baptism. John 13:20 and Matthew 10:40 give the receiving form of the chain.

1 Thessalonians 4:8 · Luke 7:30 · John 13:20 · Matthew 10:40

basis: Verifier pair Luke 10:16 / 1 Thessalonians 4:8: shared G114 ἀθετέω (in 12 vv), a rare lexeme; a verbal echo of the same principle, not a quotation. Luke 7:30, John 13:20 and Matthew 10:40 added by the tool as thematic parallels, not Verifier-checked.

“They have rejected Me”: Samuel and the refused messenger structural / thematic: confirmed

When Israel demanded a king, the LORD told Samuel: “they have not rejected you, but they have rejected Me” (1 Samuel 8:7). The pattern of God identifying Himself with His refused messenger runs from there to Luke 10:16, where Jesus places Himself between the Seventy and the Father in the same line. Gill, at this verse, cites 2 Chronicles 36:16: “they mocked the messengers of God, and despised His words, and scoffed at His prophets,” until there was no remedy.

1 Samuel 8:7 · 2 Chronicles 36:16

basis: Cross-Testament (Greek to Hebrew): no shared Strong’s number possible. Basis is the shared pattern of God counting rejection of His messenger as rejection of Himself; 2 Chronicles 36:16 is cited by Gill at this verse. Not tiered verbal.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Sent One who sends ancient/widely-held

⚙ Verse 16 places Jesus at the center of a chain of sending: the Father sent Him (τὸν ἀποστείλαντά με), He sent the Seventy (10:1, the same verb). To refuse the messengers is to refuse Him, and to refuse Him is to refuse God. No prophet ever said “whoever rejects Me rejects the One who sent Me” of himself in this way; the claim rests on the Son’s unique identity with the Father’s will (Luke 10:22, a few verses later: “no one knows who the Son is except the Father”). John states it most fully: “Whoever does not honor the Son does not honor the Father who sent Him” (John 5:23; 13:20). Benson and Gill both read the verse as Christ treating His ministers as ambassadors representing His person, and Gill carries the contempt through to the Father.

Luke 10:22 · John 5:23 · John 13:20 · Matthew 10:40

The powers of the kingdom as the signs of Messiah ancient/widely-held

⚙ The δυνάμεις done in the lake towns are not random wonders. In Luke 7:22 Jesus answers John with the works Isaiah foretold (Isaiah 35:5 to 6; 61:1): the blind see, the lame walk, the dead are raised. To see these and not repent is to see the promised Messiah and refuse Him; this is why the guilt is heavier than Tyre’s. Gill states it directly: the miracles “showed him to be the mighty God.” Acts 2:22 makes the same apostolic claim: Jesus was “a man attested to you by God with miracles (dynamesi), wonders, and signs.”

Luke 7:22 · Isaiah 35:5 · Isaiah 61:1 · Acts 2:22

Exaltation reversed: the city that rose and the Son who descended novel

⚙ Capernaum asks to be lifted to heaven and goes down to Hades. The Son does the opposite: He goes down, into death and the realm of the dead, and God does not abandon Him to Hades (Acts 2:27, 31, the same word ᾅδης) but exalts Him (Acts 2:33, ὑψόω; Philippians 2:8 to 9). Luke’s own maxim joins the two motions: “everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (14:11, same verb, Verifier: shared G5312 ὑψόω, 16 vv). The tool offers this pairing as a canonical pattern of reversal; no commentator in the brief draws it from this verse.

Luke 14:11 · Acts 2:27 · Acts 2:33 · Philippians 2:8

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:

  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • 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)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. In v. 15 the interlinear follows μὴ ὑψωθήσῃ (a question) and καταβήσῃ (middle, “go down”); the KJV tradition read ἡ … ὑψωθεῖσα (“which art exalted”) and a passive “thrust down.” Cambridge prefers the question form. Commentators quoting KJV (Gill, Geneva, Pulpit) comment on the older reading. Gill also notes that several versions read “in the day of judgment” in v. 14, as in Matthew 11:22.

Sources. Barnes, Poole and JFB (at v. 16) only cross-refer to their Matthew notes, and the Geneva entries in the brief reproduce the KJV text without a marginal note; none is quoted here for that reason, not by oversight. Henry’s single note covers vv. 1 to 16. Benson’s v. 13 note is largely a quotation from Macknight and Doddridge.

Uncertain. The Isaiah 14 allusion in v. 15 is the tool’s observation, not stated by the commentators supplied. Cambridge’s claim that v. 14 “proves” an intermediate state is recorded but not adopted at full strength. Verifier candidates Hebrews 9:13 (σποδός, ashes of a heifer) and Revelation 6:12 (σάκκος, the sun black as sackcloth) share rare words in unrelated senses and were not made threads. The Christ reading on exaltation and descent is marked novel.

✦ = 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)