The Fallible Study Bible

The Fallible · Synthetic · Study Bible

Luke13:31–35

Lament over Jerusalem

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

Luke 13:31–35 — Lament over Jerusalem. 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.

31

At that very hour, some Pharisees came to Jesus and told Him, “Leave this place and get away, because Herod wants to kill You.”

Berean Standard Bible · CC0

Greek — tap a word ↓

En tē autē hōra tines Pharisaioi prosēlthan legontes autō Exelthe enteuthen kai poreuou hoti Hērōdēs thelei apokteinai se

Word by word18 · parsed
ἘνEnAtG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtēthatG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
αὐτῇautēveryG846
√ 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
ὥρᾳhōrahourG5610
√ ὥρα — an "hour" (literally or figuratively)NounDative Feminine Singular
hōra: hour Luke's favored time-marker for a pointed sequel; it binds the Pharisees' warning to the immediately preceding teaching.
τινεςtinessomeG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounNominative Masculine Plural
ΦαρισαῖοιPharisaioiPhariseesG5330
√ Φαρισαῖος — a separatist, iNounNominative Masculine Plural
Pharisaios: Pharisee Their motive is left unstated by Luke. Ellicott, Barnes, Poole, Gill, JFB and Maclaren weigh friendship, stratagem, or collusion with Herod; most lean to a ruse, but the text itself does not decide.
προσῆλθάνprosēlthancame to [Jesus]G4334
√ προσέρχομαι — to approach, iVerbAorist Indicative Active3rd Person Plural
λέγοντεςlegontes[and] toldG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Plural
αὐτῷautōHimG846
√ 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 Singular
ἜξελθεExeltheLeaveG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Imperative Active2nd Person Singular
exerchomai: go out (aorist imperative) A sharp, once-for-all “Get out.” The aorist is the urgency of the advice; the present imperative that follows asks for a sustained departure.
ἐντεῦθενenteuthenthis placeG1782
√ ἐντεῦθεν — hence (literally or figuratively)Adverb
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πορεύουporeuouget awayG4198
√ πορεύομαι — to traverse, iVerbPresent Imperative Middle or Passive2nd Person Singular
poreuomai: journey (present imperative) The verb that has framed Luke's travel narrative since 9:51 (“He set His face to go to Jerusalem”). The Pharisees bid Him travel away; Jesus will answer that He must indeed travel, but on a road set by divine necessity, not by Herod.
ὅτιhotibecauseG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἩρῴδηςHērōdēsHerodG2264
√ Ἡρώδης — heroicNounNominative Masculine Singular
Hērōdēs: Herod Herod Antipas, tetrarch of Galilee and Peraea (Barnes; Luke 3:1), John's executioner (Luke 9:9). Luke alone records this episode; Pulpit and Ellicott suggest Manaen (Acts 13:1) as Luke's possible informant, a conjecture, not a fact.
θέλειtheleiwantsG2309
√ θέλω — to determine (as an active option from subjective impulseVerbPresent Indicative Active3rd Person Singular
thelō: will, determine The first of the unit's three wills. Herod wills to kill; Christ willed to gather (v. 34); Jerusalem did not will (v. 34). The repetition of one verb carries the passage's argument.
ἀποκτεῖναιapokteinaito killG615
√ ἀποκτείνω — to kill outrightVerbAorist Infinitive Active
apokteinō: kill Echoed in v. 34 where Jerusalem is “the one killing (apokteinousa) the prophets.” The threat from the fox in the provinces is set against the settled practice of the holy city.
σεseYouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
32

But Jesus replied, “Go tell that fox, ‘Look, I will keep driving out demons and healing people today and tomorrow, and on the third day I will reach My goal.’

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai eipen autois Poreuthentes eipate tautē tē alōpeki Idou ekballō daimonia kai apotelō iaseis sēmeron kai aurion kai tē tritē teleioumai

Word by word21 · parsed
ΚαὶKaiButG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipen[Jesus] repliedG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτοῖςautois. . .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 Masculine 3rd Person Plural
ΠορευθέντεςPoreuthentesGoG4198
√ πορεύομαι — to traverse, iVerbAorist Participle PassiveNominative Masculine Plural
poreuomai: go The word-play answer: the travel-verb the Pharisees used becomes His commission to them.
εἴπατεeipatetellG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Imperative Active2nd Person Plural
ταύτῃtautēthatG3778
√ οὗτος — the he (she or it), iDemonstrative PronounDative Feminine Singular
τῇtēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
ἀλώπεκιalōpekifoxG258
√ ἀλώπηξ — a fox, iNounDative Feminine Singular
alōpēx: fox (3 NT verses) Rare: elsewhere only Matthew 8:20 and Luke 9:58 (“Foxes have holes”). Barnes reads it of cunning (“his artifice”); Cambridge calls it “the only word of unmitigated contempt” recorded of Christ. Benson, Henry and Poole each add that the epithet belongs to His prophetic office and is not a license for believers to revile rulers (Exodus 22:28).
ἸδοὺIdouLookG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
ἐκβάλλωekballōI will keep driving outG1544
√ ἐκβάλλω — to eject (literally or figuratively)VerbPresent Indicative Active1st Person Singular
ekballō: cast out (present) The present tense is ongoing: the ministry continues inside Herod's territory regardless of his threat. JFB, citing Bengel, observes He names works of mercy, which expose “the malice of Herod's snares.”
δαιμόνιαdaimoniademonsG1140
√ δαιμόνιον — a dæmonic beingNounAccusative Neuter Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀποτελῶapotelōvvvG658
√ ἀποτελέω — to complete entirely, iVerbPresent Indicative Active1st Person Singular
apoteleō: complete, accomplish (G658, 2 vv) One of only two NT occurrences (with James 1:15, where sin “when it is full-grown” brings forth death). Here the same verb describes the bringing of healings to completion; the root anticipates the final verb of the verse.
ἰάσειςiaseishealing [people]G2392
√ ἴασις — curing (the act)NounAccusative Feminine Plural
iasis: a curing (G2392, 3 vv) A rare noun; its other uses are in Acts 4:22 and 4:30, where the apostles' healings are done “through the name” of this same Jesus.
σήμερονsēmerontodayG4594
√ σήμερον — on the (iAdverb
sēmeron … aurion … tritē: today, tomorrow, third Most voices here (Barnes, Cambridge, Pulpit, Ellicott, Maclaren, Geneva via Theophylact) read the triad as a proverbial short span, with Hosea 6:2 and Exodus 5:14 cited for the idiom. Maclaren notes the triad shifts between vv. 32 and 33, which favors the proverbial reading over a literal three-day count.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
αὔριονauriontomorrowG839
√ αὔριον — properly, fresh, iAdverb
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τῇtēon theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
τρίτῃtritēthird [day]G5154
√ τρίτος — thirdAdjectiveDative Feminine Singular
tritos: third Within Luke the “third day” is otherwise the day of rising (9:22; 18:33; 24:7, 46). Whether that echo is intended here is debated; the commentators in this brief mostly treat the phrase as idiom, though Pulpit includes the resurrection in the “completion.”
τελειοῦμαιteleioumaiI will reach My goalG5048
√ τελειόω — to complete, iVerbPresent Indicative Middle or Passive1st Person Singular
teleioō: to complete, perfect (G5048, 23 vv) Hebrews uses the same verb of the Son “made perfect through sufferings” (2:10; 5:9; 7:28), as Benson, Ellicott and Cambridge note. Geneva glosses: “when the sacrifice for sin is finished,” and Cambridge and Pulpit join it to the cry from the cross tetelestai (John 19:30, a related tel- verb). The goal is not mere arrival in Jerusalem but the consummation of His work through death.
33

Nevertheless, I must keep going today and tomorrow and the next day, for it is not admissible for a prophet to perish outside of Jerusalem.

Berean Standard Bible · CC0

Greek — tap a word ↓

plēn me dei poreuesthai sēmeron kai aurion kai tē echomenē hoti ouk endechetai prophētēn apolesthai exō Ierousalēm

Word by word17 · parsed
πλὴνplēnNeverthelessG4133
√ πλήν — moreover (besides), iConjunction
plēn: nevertheless Concessive turn: Herod's threat is irrelevant; yet a road does lie ahead.
μεmeIG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
δεῖdeimustG1163
√ δεῖ — also deon deh-on'VerbPresent Indicative Active3rd Person Singular
dei: it is necessary The Lukan “must” of redemptive history. It answers Herod's thelei (v. 31): not Herod's will but God's necessity governs the timing and place of His death. Compare 24:26, “Was it not necessary for the Christ to suffer these things?”
πορεύεσθαιporeuesthaikeep goingG4198
√ πορεύομαι — to traverse, iVerbPresent Infinitive Middle or Passive
σήμερονsēmerontodayG4594
√ σήμερον — on the (iAdverb
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
αὔριονauriontomorrowG839
√ αὔριον — properly, fresh, iAdverb
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τῇtētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
ἐχομένῃechomenēnext [day]G2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Participle Middle or PassiveDative Feminine Singular
echomai: the following (day) The participle of echō used idiomatically for “the next.” Maclaren notes the triad is applied differently here than in v. 32, a point for the proverbial reading.
ὅτιhotiforG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἐνδέχεταιendechetaiit is not admissible [for]G1735
√ ἐνδέχεται — (impersonally) it is accepted in, iVerbPresent Indicative Middle or Passive3rd Person Singular
endechetai: it is admissible (NT hapax per Ellicott) An impersonal of fitness. JFB hears “awful severity of satire”; Cambridge, “terrible irony.” Benson (citing Lightfoot) and Gill (citing the Mishnah, Sanhedrin 1:5) add a legal layer: only the great Sanhedrin at Jerusalem could try a prophet. Gill concedes John the Baptist died elsewhere, which shows the saying is a principle of irony rather than an absolute rule.
προφήτηνprophētēna prophetG4396
√ προφήτης — a foreteller ("prophet")NounAccusative Masculine Singular
prophētēs: prophet Jesus places Himself in the line of the prophets; v. 34 widens the line to all whom Jerusalem killed. Luke elsewhere calls Him the prophet like Moses (Acts 3:22).
ἀπολέσθαιapolesthaito perishG622
√ ἀπόλλυμι — to destroy fully (reflexively, to perish, or lose), literally or figurativelyVerbAorist Infinitive Middle
apollymi: perish (aorist middle) Echoes 13:3, 5; the city that kills its prophets is warned of its own perishing.
ἔξωexōoutside ofG1854
√ ἔξω — out(-side, of doors), literally or figurativelyPreposition
ἸερουσαλήμIerousalēmJerusalemG2419
√ Ἱερουσαλήμ — Hierusalem (iNounGenitive Feminine Singular
Ierousalēm: Jerusalem Luke's journey narrative is aimed at this city from 9:51 on; at the transfiguration Moses and Elijah spoke of the “departure” He was about to fulfill “at Jerusalem” (9:31).
34

O Jerusalem, Jerusalem, who kills the prophets and stones those sent to her, how often I have longed to gather your children together as a hen gathers her chicks under her wings, but you were unwilling!

Berean Standard Bible · CC0

Greek — tap a word ↓

Ierousalēm Ierousalēm hē apokteinousa tous prophētas kai lithobolousa tous apestalmenous pros autēn posakis ēthelēsa episynaxai sou ta tekna tropon hon ornis heautēs tēn nossian hypo tas pterygas kai ouk ēthelēsate

Word by word30 · parsed
ἸερουσαλὴμIerousalēmO JerusalemG2419
√ Ἱερουσαλήμ — Hierusalem (iNounVocative Feminine Singular
Ierousalēm: Jerusalem (doubled vocative) The doubled address is the form of lament and intimate appeal (compare “Martha, Martha,” 10:41; “Simon, Simon,” 22:31). Pulpit calls it “the sorrowful summing-up of the tenderest love of centuries.”
ἸερουσαλήμIerousalēmJerusalemG2419
√ Ἱερουσαλήμ — Hierusalem (iNounVocative Feminine Singular
ἡhēwhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleVocative Feminine Singular
ἀποκτείνουσαapokteinousakillsG615
√ ἀποκτείνω — to kill outrightVerbPresent Participle ActiveVocative Feminine Singular
apokteinō: kill (present participle) Picks up Herod's apokteinai (v. 31): the real danger is not the fox but the city.
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
προφήταςprophētasprophetsG4396
√ προφήτης — a foreteller ("prophet")NounAccusative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
λιθοβολοῦσαlithobolousastonesG3036
√ λιθοβολέω — to throw stones, iVerbPresent Participle ActiveVocative Feminine Singular
lithoboleō: stone (G3036, 7 vv) A relatively rare verb. Gill points to Zechariah son of Jehoiada, stoned in the temple court (2 Chronicles 24:20 to 21); Luke will narrate Stephen's stoning outside the city (Acts 7:58, same verb).
τοὺςtousthoseG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἀπεσταλμένουςapestalmenoussentG649
√ ἀποστέλλω — set apart, iVerbPerfect Participle Middle or PassiveAccusative Masculine Plural
apostellō: send (perfect participle passive) “Those who have been sent”: the passive implies the Sender. The city's rejection of envoys is rejection of the One who commissions them (compare 10:16).
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
αὐτήνautēnherG846
√ 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 Feminine 3rd Person Singular
ποσάκιςposakishow oftenG4212
√ ποσάκις — how many timesAdverb
posakis: how often (G4212, 3 vv) A rare adverb. Cambridge observes that “how often” implies more visits to Jerusalem than the Synoptists record. Its only other uses are the parallel lament (Matthew 23:37) and Peter's “how often shall I forgive” (Matthew 18:21).
ἠθέλησαēthelēsaI have longedG2309
√ θέλω — to determine (as an active option from subjective impulseVerbAorist Indicative Active1st Person Singular
thelō: will (aorist, 1st singular) The speaker's will reaches back across the history of the prophets (“how often”), as Pulpit and Poole read it: the One who sent the prophets now speaks in person. The divine “I” here is the weightiest Christological datum in the unit.
ἐπισυνάξαιepisynaxaito gatherG1996
√ ἐπισυνάγω — to collect upon the same placeVerbAorist Infinitive Active
episynagō: gather together (double compound) epi + syn + agō: to gather to one place. The same verb is used of gathering the elect at the Son of Man's coming (Matthew 24:31; Mark 13:27), and in the Greek Old Testament of God's regathering of Israel (for example Psalm 106:47 LXX, 105:47).
σουsouyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
τέκναteknachildren {together}G5043
√ τέκνον — a child (as produced)NounAccusative Neuter Plural
τρόπονtroponasG5158
√ τρόπος — a turn, iNounAccusative Masculine Singular
ὃνhon. . .G3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Masculine Singular
ὄρνιςornisa hen [gathers]G3733
√ ὄρνις — a bird (as rising in the air), iNounNominative Feminine Singular
ornis: bird, hen A maternal, protective image. Cambridge and Pulpit contrast it with the eagle of Deuteronomy 32:11; the sheltering wings also recall Ruth 2:12 and Psalm 91:4, where refuge is under the LORD's wings.
ἑαυτῆςheautēsherG1438
√ ἑαυτοῦ — him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etcReflexive PronounGenitive Feminine 3rd Person Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
νοσσιὰνnossianchicksG3555
√ νοσσιά — a brood (of chickens)NounAccusative Feminine Singular
ὑπὸhypounder [her]G5259
√ ὑπό — under, iPreposition
τὰςtasG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
πτέρυγαςpterygaswingsG4420
√ πτέρυξ — a wingNounAccusative Feminine Plural
pteryx: wing (G4420, 5 vv) Rare in the NT (elsewhere in Matthew 23:37 and Revelation). The word places Jesus in the role the Psalms reserve for God: the One under whose wings Israel finds refuge.
καὶkaibutG2532
√ καί — and, also, even, so then, too, etcConjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἠθελήσατεēthelēsateyou were unwillingG2309
√ θέλω — to determine (as an active option from subjective impulseVerbAorist Indicative Active2nd Person Plural
thelō: will (aorist, 2nd plural, negated) The tragic counter-will. Cambridge, quoting another, calls it “the sad privilege which man possesses of resisting the most serious influences of grace”; Poole: “The perverse wills of men” hinder their gathering. The text sets responsibility squarely on the refusers.
35

Look, your house is left to you desolate. And I tell you that you will not see Me again until you say, ‘Blessed is He who comes in the name of the Lord.’”

Berean Standard Bible · CC0

Greek — tap a word ↓

idou hymōn ho oikos aphietai hymin de legō hymin ou mē idēte me heōs hēxei hote eipēte Eulogēmenos ho erchomenos en onomati Kyriou

Word by word23 · parsed
ἰδοὺidouLookG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
idou: behold Solemn introduction to a verdict.
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
οἶκοςoikoshouseG3624
√ οἶκος — a dwelling (more or less extensive, literal or figurative)NounNominative Masculine Singular
oikos: house In Luke the temple is the Father's house (2:49; 19:46). “Your house” shifts ownership: the presence that made it God's is withdrawing. Jeremiah 12:7 (“I have forsaken My house”) and 22:5 supply the prophetic idiom; Cambridge adds Ezekiel's vision of the glory leaving the temple.
ἀφίεταιaphietaiis left to you desolateG863
√ ἀφίημι — an intensive form of , to go)VerbPresent Indicative Middle or Passive3rd Person Singular
aphiēmi: leave, forsake, release Present tense: the abandonment is under way as He speaks. The same verb is Luke's word for forgiveness (11:4; 23:34): the God who could release sins here releases the house to its occupants. Cambridge, on the “until” that follows, sees a “door of Hope” opened even in the sentence of judgment.
ὑμῖνhymin. . .G4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
δὲdeAndG1161
√ δέ — but, and, etcConjunction
λέγωlegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
ὑμῖνhyminyou [that]G4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
μὴmēvvvG3361
√ μή — (adverb) not, (conjunction) lestAdverb
ἴδητέidēteyou will not seeG3708
√ ὁράω — by extension, to attend toVerbAorist Subjunctive Active2nd Person Plural
horaō: see (aorist subjunctive with ou mē) Emphatic denial bounded by “until.” The withdrawal is real but not final.
μεmeMe {again}G1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
ἕωςheōsuntilG2193
√ ἕως — a conjunction, preposition and adverb of continuance, until (of time and place)Conjunction
heōs: until The hinge of hope. Cambridge calls the Palm Sunday-only reading “most frivolous” and refers it to “the future and final penitence of Israel” (Romans 11). Gill offers both a conversion of later Israel and a compelled acknowledgment at the second coming.
ἥξειhēxei. . .G2240
√ ἥκω — to arrive, iVerbFuture Indicative Active3rd Person Singular
ὅτεhote. . .G3753
√ ὅτε — at which (thing) too, iConjunction
εἴπητεeipēteyou sayG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Subjunctive Active2nd Person Plural
ΕὐλογημένοςEulogēmenosBlessed isG2127
√ εὐλογέω — to speak well of, iVerbPerfect Participle Middle or PassiveNominative Masculine Singular
eulogeō: bless (perfect participle passive) The words are Psalm 118:26, the pilgrim acclamation at the temple gate. Luke records the disciples crying it at the descent of the Mount of Olives (19:38); the leaders' refusal of it there matches v. 34's “you did not will.”
ὁhoHe whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἐρχόμενοςerchomenoscomesG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Participle Middle or PassiveNominative Masculine Singular
erchomai: the Coming One (present participle) Ho erchomenos became a messianic title (Luke 7:19, “Are You the One who is to come?”). Cambridge: “once again He would return as ‘the Coming One.’”
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ὀνόματιonomati[the] nameG3686
√ ὄνομα — a "name" (literally or figuratively) (authority, character)NounDative Neuter Singular
ΚυρίουKyriouof [the] LordG2962
√ κύριος — supreme in authority, iNounGenitive Masculine Singular
kyrios: Lord In Psalm 118:26 the Hebrew is the divine name, YHWH; the Greek renders it Kyrios.

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 fox and the warning — 13:31

In “that very hour” (ἐν τῇ αὐτῇ ὥρᾳ) some Pharisees urge Jesus to leave, “because Herod wills (θέλει) to kill You.” Luke does not tell us their motive, and the commentators divide. Ellicott thinks Herod sent them as a threat, perhaps with Herodias behind it; Barnes and Poole judge it “most probable” that Herod used them to frighten Jesus out of his province; Gill thinks it more a Pharisaic stratagem; Cambridge doubts the threat was even true, since Herod later merely wished to see a miracle (Luke 23:8). Maclaren reads both parties as in a plot: “Go hence, or else we cannot kill Thee.” The common verdict is that the solicitude was false, but that is inference from Jesus' reply, not Luke's statement.

ii. Today, tomorrow, and the third day — 13:32 to 33

Jesus answers with the Pharisees' own verb: “Having gone (πορευθέντες), tell this fox.” Cambridge calls the epithet “the only word of unmitigated contempt” on Christ's lips; Benson, Henry and Poole each insist it belongs to His prophetic office and licenses no private reviling. The content of the message is mercy: “I cast out demons and accomplish (ἀποτελῶ) cures.” Then: “on the third day I am perfected (τελειοῦμαι).” Barnes, Cambridge, Ellicott, Pulpit and Maclaren read the triad as a proverbial short span (Hosea 6:2); Ellicott notes the verb is a predictive present best taken as passive, as in Hebrews 2:10 and 5:9; Geneva glosses it “when the sacrifice for sin is finished”; Pulpit and Cambridge join it to tetelestai on the cross. Verse 33 turns with πλὴν: Herod's will is not the governing factor; “it is necessary (δεῖ)” that He journey on, for “it is not admissible (ἐνδέχεται) for a prophet to perish outside Jerusalem.” Ellicott hears “half-ironical force,” JFB “awful severity of satire,” and Benson (after Lightfoot) and Gill a legal note: only the great Sanhedrin tried prophets.

iii. The hen and the unwilling city — 13:34

Irony breaks into lament. Cambridge: “even amid the irony, the voice of the Speaker seemed to break with tears.” The city is addressed twice and characterized by present participles: killing, stoning. Then the decisive pair of the same verb: “how often I willed (ἠθέλησα) … and you did not will (οὐκ ἠθελήσατε).” Herod's will in v. 31 was a sham threat; Christ's will is a long, repeated longing (“how often”); Jerusalem's will is refusal. Pulpit and Cambridge set the hen beside the eagle of Deuteronomy 32:11, God's own image for His care of Israel, and Pulpit observes that the speaker “looked back through the vista of the past ages.” Poole draws the moral: “The perverse wills of men” are what hinder the gathering.

iv. The house left, and the Coming One — 13:35

“Behold, your house is left to you.” Cambridge and Pulpit note that the older witnesses lack “desolate,” and the interlinear here agrees; the sentence then means, in Pulpit's words, “Their house from henceforth, not his,” or as Cambridge has it, the divine presence has departed as in Ezekiel 10:19 and 11:23. Yet the sentence ends with ἕως, “until.” The time “will come” (ἥξει) when they say the words of Psalm 118:26. Cambridge rejects confining this to Palm Sunday and refers it to Israel's “future and final penitence”; Gill offers the conversion of later Israel or the compelled confession at the second coming; Benson reads a desperate longing for deliverance. Henry turns it to the reader: “learn thankfully to welcome” those who come in the Lord's name.

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

⚙ Read by Scripture alone, the unit sets three wills against one another with a single verb, thelō: Herod wills to kill (v. 31), Christ willed to gather (v. 34), Jerusalem did not will (v. 34). Over all three stands an impersonal dei, “it is necessary” (v. 33), which in Luke is the language of God's plan (9:22; 24:26). Herod's will is impotent, Jerusalem's will is culpable, and Christ's will is gracious; yet the divine necessity takes even the city's refusal and makes it the place where the Prophet is “perfected” (v. 32). The speaker who says “how often I willed to gather your children” speaks across the centuries of sent prophets, in the role the Psalms give to God whose wings shelter Israel. The judgment is real (“your house is left to you”) but bounded (“until”), and its boundary is a confession: “Blessed is He who comes in the name of the Lord.” This reading is offered to be tested against the text: it rests on the verbal repetitions above and on Luke's own use of dei and teleioō, and it does not decide how the human “you did not will” and the divine “must” are finally reconciled, which Scripture holds together here without explaining.

Herod wills to kill, Jerusalem will not be gathered, and over both stands the divine must: the Prophet is perfected exactly where He is refused.

⚙

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 same lament in the temple: Matthew 23:37 to 39 structural / thematic: confirmed

Matthew sets the near-identical lament at the close of the temple denunciations in Passion week; Luke sets it on the road, in Herod's territory. Ellicott and Gill judge it spoken twice; Gill also allows Luke may have placed it here from Matthew; Cambridge and Pulpit think it was “spoken again” in Passion week. The Verifier's shared lexemes are all common words, so the basis for the link is the synoptic parallel of whole wording, not a rare term.

Matthew 23:37

basis: Verifier: shared Greek lexemes G2309 θέλω (in 199 vv), G615 ἀποκτείνω (in 70 vv), G4396 προφήτης (in 138 vv); all common, so tiered structural: the link is a synoptic parallel saying, not a rare-word match

Foxes have holes: the only other foxes in the New Testament verbal / quotation: confirmed

The rare noun ἀλώπηξ appears elsewhere only in “Foxes have holes, and birds of the air have nests, but the Son of Man has no place to lay His head” (Luke 9:58; Matthew 8:20). In Luke that saying stands at the very start of the journey to Jerusalem (9:51 to 58). ⚙ The two uses together form a pointed contrast: the fox is housed and secure, the Son of Man homeless and on the road; and in 13:34 a bird again appears, now as the image of His own sheltering care. The verbal link is confirmed; the contrast is the tool's reading.

Luke 9:58 · Matthew 8:20

basis: Verifier: shared rare Greek lexeme G258 ἀλώπηξ (in 3 vv); a verbal link only, no allusion claim beyond shared word and journey setting

Killing and stoning those sent: the tenants and Stephen verbal / quotation: confirmed

The participles of v. 34 (ἀποκτείνουσα, λιθοβολοῦσα) recur together in the parable of the tenants, where servants sent for the fruit are beaten, killed and stoned before the son himself is sent and killed (Matthew 21:35). Luke later narrates Stephen, who has just accused the council of killing the prophets (Acts 7:52), cast out of the city and stoned (Acts 7:58). The shared verb λιθοβολέω is relatively rare.

Matthew 21:35 · Acts 7:58

basis: Verifier: shared Greek lexeme G3036 λιθοβολέω (in 7 vv) in both pairs, with G615 ἀποκτείνω (in 70 vv) for Matthew 21:35 and G1854 ἔξω (in 62 vv) for Acts 7:58; a verbal and thematic link, not a quotation

Perfected: the Son made complete through suffering structural / thematic: confirmed

The verb τελειόω of v. 32 is the verb Hebrews uses of the Son: “to make the founder of their salvation perfect through suffering” (2:10), and “having been made perfect, He became the source of eternal salvation” (5:9). Benson, Ellicott and Cambridge each point to these texts. Cambridge adds that teleiōsis later became a church term for martyrdom.

Hebrews 2:10 · Hebrews 5:9

basis: Verifier pair check: shared Greek lexeme G5048 τελειόω (in 23 vv); moderately common, so tiered structural within a shared theme of completion through suffering

Under the wings: from the eagle of Deuteronomy to the hen structural / thematic: confirmed

Cambridge and Pulpit set the hen beside God's eagle that “spreads its wings, catches them, carries them on its pinions” (Deuteronomy 32:11). Psalm 91:4 (“under His wings you will find refuge”) and Ruth 2:12 (“the LORD … under whose wings you have come to take refuge”) make the wings of God a fixed image of covenant shelter. ⚙ Jesus' “how often I willed to gather … under the wings” places Him in that divine role. This is a cross-Testament link (Greek and Hebrew), so it cannot rest on shared Strong's numbers.

Deuteronomy 32:11 · Psalm 91:4 · Ruth 2:12

basis: Cross-Testament motif (wings of divine refuge), recorded by Cambridge and Pulpit for Deuteronomy 32:11; Greek and Hebrew lexemes differ, so no verbal tier is claimed

Blessed is He who comes: Psalm 118:26 structural / thematic: confirmed

The closing words are Psalm 118:26, the festal greeting to the pilgrim king at the temple gate, in the psalm that also speaks of the rejected stone (118:22, cited by Jesus in Luke 20:17). Luke records the disciples crying it at the descent from the Mount of Olives (19:38). Cambridge cites the psalm directly and refers the fulfillment beyond Palm Sunday to Israel's final penitence.

Psalm 118:26 · Luke 19:38

basis: Explicit citation of Psalm 118:26 (recorded by Cambridge), but the pair mixes Greek NT and Hebrew OT, so per house rule it is tiered structural; Luke 19:38 is the intra-Lukan echo of the same acclamation

Your house is left: the departing presence structural / thematic: confirmed

Cambridge reads “your house is left to you” as the withdrawal of the divine presence, citing Ezekiel's vision of the glory leaving the temple (10:19; 11:23), and, if “desolate” is genuine, Leviticus 26:31, Micah 3:12 and Isaiah 5:5 to 6. ⚙ Jeremiah 12:7 (“I have forsaken My house, I have abandoned My inheritance”) supplies a close prophetic idiom of God abandoning His own house.

Ezekiel 10:19 · Ezekiel 11:23 · Jeremiah 12:7

basis: Cross-Testament motif of God leaving His house; Ezekiel references recorded by Cambridge, Jeremiah 12:7 added by the tool; no shared-lexeme basis possible across Greek and Hebrew

“How often”: forgiveness asked and gathering refused structural / thematic: confirmed

The rare adverb ποσάκις also opens Peter's question, “how often shall my brother sin against me and I forgive (ἀφήσω) him?” (Matthew 18:21). ⚙ Luke 13:34 to 35 uses the same pair of words in reverse: “how often I willed to gather,” and then “your house is left (ἀφίεται).” The shared words are real; reading them as a deliberate echo is the tool's own suggestion and is not made by any voice in the brief.

Matthew 18:21

basis: Verifier: shared Greek lexemes G4212 ποσάκις (in 3 vv) and G863 ἀφίημι (in 131 vv) plus G4334; the rare adverb is a real verbal match, but the thematic pairing is novel, so tiered structural rather than verbal

The third day: proverb or prophecy? flagged: verify source

Ellicott, Cambridge and Pulpit cite Hosea 6:2 (“After two days He will revive us; on the third day He will raise us up”) as a parallel of idiom for a short span. Elsewhere in Luke the third day is the day of resurrection (9:22; 24:7). Whether 13:32 intends that resonance is contested: Barnes and Maclaren read it as proverb; Pulpit includes “the cross, and the resurrection” in the completion. ⚙ Hosea 6:2 has an ancient Christian history of resurrection reading, but its use here is as idiom, and any typological pressure on Luke 13:32 should be held lightly.

Hosea 6:2 · Luke 24:7

basis: Cross-Testament; Hosea 6:2 recorded by Ellicott, Cambridge and Pulpit only as a parallel of idiom; a resurrection reading of Luke 13:32 is contested among the voices

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

Perfected on the third day: the finished sacrifice ancient/widely-held

⚙ Jesus names His goal with a verb of completion, teleioumai, and the commentators read it of His death. Henry: “when I die, I shall be perfected.” Geneva: “when the sacrifice for sin is finished.” Pulpit and Cambridge join it to the cry tetelestai (John 19:30); Benson and Ellicott to Hebrews 2:10 and 5:9, where the Son is “made perfect through suffering.” The road to Jerusalem is not flight from Herod but the necessary (dei) road to the cross, the departure that Moses and Elijah spoke of “which He was about to fulfill at Jerusalem” (Luke 9:31).

Hebrews 2:10 · Hebrews 5:9 · John 19:30 · Luke 9:31

The God who gathers: Christ speaking in the divine role ancient/widely-held

⚙ “How often I willed to gather your children” cannot be confined to the few visits of a short ministry; Pulpit hears the speaker looking “back through the vista of the past ages,” and the image is the one Scripture gives to God Himself: wings of refuge (Deuteronomy 32:11; Psalm 91:4; Ruth 2:12). The One who sent the prophets now comes in person and is refused, as in the parable where the owner finally sends his son (Luke 20:13 to 15). This is a widely-held reading; the precise claim that “how often” spans Old Testament history is an inference from the image and the context, not stated in the verse.

Deuteronomy 32:11 · Psalm 91:4 · Luke 20:13

The Prophet who must die in Jerusalem ancient/widely-held

⚙ Jesus counts Himself among the prophets whom the city kills (v. 33), and Luke elsewhere identifies Him as the prophet like Moses (Acts 3:22, citing Deuteronomy 18:15). He perishes in the city that rejects the prophets, and His death becomes the means by which the house that is “left” can yet be gathered.

Acts 3:22 · Deuteronomy 18:15

The Coming One, refused and awaited ancient/widely-held

⚙ The unit closes with Psalm 118:26. The same psalm speaks of the rejected stone made head of the corner (118:22), which Jesus applies to Himself (Luke 20:17) and Peter repeats before the council (Acts 4:11). Cambridge: “once again He would return as ‘the Coming One.’” The present refusal and the future confession bracket the cross: the rejected One is the coming One.

Psalm 118:22 · Psalm 118:26 · Acts 4:11

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 interlinear underlying this unit reads “in that very hour” in v. 31 (Cambridge and Pulpit note the older “same day” reading) and lacks erēmos (“desolate”) in v. 35; BSB's “desolate” is not represented by any Greek word here. Cambridge reports the omission in א, A, B, K, L; the shorter reading is followed in this tool's literal rendering. In v. 35 the interlinear reads heōs hēxei hote; some witnesses differ in this clause, and BSB simplifies it. Sources. Cambridge's 2 Esdras 1:30 to 33 parallel (a hen gathering chickens, “your house is desolate”) comes from a section of 2 Esdras whose date and possible Christian dependence on the Gospels are disputed; it is not used here as a source behind Luke. The legal explanation of v. 33 (only the great Sanhedrin tried prophets) rests on Mishnaic texts cited by Gill and Lightfoot via Benson, later than the first century. Suggestions that Manaen or Machaerus lie behind Luke's information (Pulpit, Ellicott) are conjecture. Uncertain. The motive of the Pharisees in v. 31, whether the triad of days is proverbial or literal, the meaning of “your house,” and the scope of “until” in v. 35 are all genuinely debated among the voices; the tool's notes give the range rather than a verdict. Henry's single entry covers vv. 31 to 35 and recurs under each verse in the source.

✦ = 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)