The Fallible Study Bible

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Luke8:22–25

Jesus Calms the Storm

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

Luke 8:22–25 — Jesus Calms the Storm. 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.

22

One day Jesus said to His disciples, “Let us cross to the other side of the lake.” So He got into a boat with them and set out.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Egeneto en mia tōn hēmerōn kai eipen pros autous Dielthōmen eis to peran tēs limnēs kai autos enebē eis ploion kai autou hoi mathētai kai anēchthēsan

Word by word27 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ἘγένετοEgenetovvvG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Middle3rd Person Singular
ginomai: to come to be Luke's scene-opening formula, echoing the Septuagint's kai egeneto; it frames what follows as an episode within the history God is working.
ἐνenvvvG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
μιᾷmiaOneG1520
√ εἷς — oneAdjectiveDative Feminine Singular
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Plural
ἡμερῶνhēmerōndayG2250
√ ἡμέρα — day, iNounGenitive Feminine Plural
hēmera: day “One of the days”: an indefinite time marker (Ellicott, Cambridge).
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipen[Jesus] saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
epō: to say The initiative is His: the crossing begins with His word.
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
αὐτούςautous[His disciples]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 PronounAccusative Masculine 3rd Person Plural
ΔιέλθωμενDielthōmenLet us crossG1330
√ διέρχομαι — to traverse (literally)VerbAorist Subjunctive Active1st Person Plural
dierchomai: to pass through Aorist hortatory subjunctive, first person plural. Jesus includes Himself in the venture; the storm that follows comes on a road He chose. Geneva draws the lesson that it is “expedient” for disciples sometimes to come into extreme danger with Christ aboard.
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
πέρανperanother sideG4008
√ πέραν — through (as adverb or preposition), iAdverb
peran: beyond, the other side The eastern shore; Ellicott notes the district name Peraea (“the other-side country”), and Cambridge its barren solitude. The far side is Gentile, demon-troubled ground (8:26 to 39).
τῆςtēsof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
λίμνηςlimnēslakeG3041
√ λίμνη — a pond (large or small)NounGenitive Feminine Singular
limnē: lake Luke alone says “lake” (10 vv in the NT, mostly Luke and Revelation), where Matthew, Mark and John say “sea.” Ellicott calls this the more accurate term of a non-Galilean writer.
καὶkaiSoG2532
√ καί — and, also, even, so then, too, etcConjunction
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
autos: He Himself Emphatic nominative: He boards first, and they follow Him in.
ἐνέβηenebēgot intoG1684
√ ἐμβαίνω — to walk on, iVerbAorist Indicative Active3rd Person Singular
embainō: to step into Aorist: a simple, deliberate embarking.
εἰςeis. . .G1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
πλοῖονploiona boatG4143
√ πλοῖον — a sailer, iNounAccusative Neuter Singular
καὶkai[with]G2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοῦautouvvvG846
√ 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
οἱhoivvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
μαθηταὶmathētai[them]G3101
√ μαθητής — a learner, iNounNominative Masculine Plural
mathētēs: learner The disciples, the ones about to be taught by the storm itself.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀνήχθησανanēchthēsanset outG321
√ ἀνάγω — to lead upVerbAorist Indicative Passive3rd Person Plural
anagō: to lead up, put to sea Aorist passive, the regular nautical verb of Luke and Acts (23 vv in the NT, clustering in Acts 13 to 28). Its presence here ties this small crossing to the larger sea voyages of the church in Acts.
23

As they sailed, He fell asleep, and a windstorm came down on the lake, so that the boat was being swamped, and they were in great danger.

Berean Standard Bible · CC0

Greek — tap a word ↓

de autōn pleontōn aphypnōsen kai lailaps anemou katebē eis tēn limnēn kai syneplērounto kai ekindyneuon

Word by word15 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
αὐτῶνautōnAs theyG846
√ 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
πλεόντωνpleontōnsailedG4126
√ πλέω — to pass in a vesselVerbPresent Participle ActiveGenitive Masculine Plural
pleō: to sail Present participle in a genitive absolute: during the sailing itself. A rare verb (6 vv), elsewhere almost only in Luke's Acts voyages.
ἀφύπνωσενaphypnōsenHe fell asleepG879
√ ἀφυπνόω — properly, to become awake, iVerbAorist Indicative Active3rd Person Singular
aphypnoō: to fall asleep A hapax in the NT (Ellicott). The aorist marks the moment He dropped off. The Lord who sleeps from weariness is truly man; Cambridge sets Him against Jonah 1:5, the fugitive prophet asleep below decks in a God-sent storm.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
λαῖλαψlailapsa windstormG2978
√ λαῖλαψ — a whirlwind (squall)NounNominative Feminine Singular
lailaps: squall, whirlwind Only 3 NT verses: here, Mark 4:37, and 2 Peter 2:17 (“mists driven by a storm”). The Synoptic link to Mark 4:37 is the verbal anchor of the parallel account.
ἀνέμουanemou. . .G417
√ ἄνεμος — windNounGenitive Masculine Singular
anemos: wind The same noun Jesus rebukes in v. 24 and the disciples name in v. 25.
κατέβηkatebēcame downG2597
√ καταβαίνω — to descend (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
katabainō: to come down The storm descends; Cambridge supplies the geography of Hermon's cold air falling into the lake basin.
εἰςeisonG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
λίμνηνlimnēnlakeG3041
√ λίμνη — a pond (large or small)NounAccusative Feminine Singular
καὶkaiso thatG2532
√ καί — and, also, even, so then, too, etcConjunction
συνεπληροῦντοsyneplērounto[the boat] was being swampedG4845
√ συμπληρόω — to implenish completely, iVerbImperfect Indicative Middle or Passive3rd Person Plural
symplēroō: to fill completely Imperfect middle or passive, plural: “they were being swamped.” Rare (3 vv); its other two uses (Luke 9:51, Acts 2:1) are about days being fulfilled. The boat fills toward the brim as time will fill toward Jerusalem and Pentecost; a verbal echo only, not an authorial wordplay we can prove.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐκινδύνευονekindyneuonthey were in great dangerG2793
√ κινδυνεύω — to undergo perilVerbImperfect Indicative Active3rd Person Plural
kindyneuō: to be in peril Imperfect: they kept on being in danger. Rare (4 vv); Paul uses it of standing in jeopardy every hour (1 Cor 15:30). The danger was real (Pulpit: these were seasoned Gennesaret fishermen).
24

The disciples went and woke Him, saying, “Master, Master, we are perishing!” Then Jesus got up and rebuked the wind and the raging waters, and they subsided, and all was calm.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Proselthontes diēgeiran auton legontes Epistata epistata apollymetha de Ho diegertheis epetimēsen tō anemō kai tō klydōni tou hydatos kai epausanto kai egeneto galēnē

Word by word24 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ΠροσελθόντεςProselthontes[The disciples] wentG4334
√ προσέρχομαι — to approach, iVerbAorist Participle ActiveNominative Masculine Plural
proserchomai: to approach They come to Him: Henry makes this the shape of every rescue (“go to Christ, and call him Master”).
διήγειρανdiēgeiran[and] wokeG1326
√ διεγείρω — to wake fullyVerbAorist Indicative Active3rd Person Plural
diegeirō: to wake fully Rare (5 vv). The disciples' act.
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
λέγοντεςlegontessayingG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Plural
ἘπιστάταEpistataMasterG1988
√ ἐπιστάτης — an appointee over, iNounVocative Masculine Singular
epistatēs: one set over, master A Lukan word (Ellicott: Luke only in the NT), used by disciples (5:5, 8:45, 9:33, 9:49) and by the ten lepers (17:13), always by people appealing to His authority. The doubled vocative is the cry of panic; Geneva infers from it how deep His sleep was.
ἐπιστάταepistataMasterG1988
√ ἐπιστάτης — an appointee over, iNounVocative Masculine Singular
ἀπολλύμεθαapollymethawe are perishingG622
√ ἀπόλλυμι — to destroy fully (reflexively, to perish, or lose), literally or figurativelyVerbPresent Indicative Middle1st Person Plural
apollymi: to perish, be lost Present middle: “we are perishing.” The same verb names the lost whom the Son of Man comes to save (Luke 19:10) and the perishing of John 3:16. The disciples speak a greater truth than they know: apart from Him, perishing is the human condition.
δὲdeThenG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
διεγερθεὶςdiegertheis[Jesus] got upG1326
√ διεγείρω — to wake fullyVerbAorist Participle PassiveNominative Masculine Singular
diegeirō: to rouse Aorist passive participle of the verb just used of the disciples: they rouse Him, and the roused Lord acts. The participle subordinates His waking to His rebuke: no pause, no struggle.
ἐπετίμησενepetimēsen[and] rebukedG2008
√ ἐπιτιμάω — to tax upon, iVerbAorist Indicative Active3rd Person Singular
epitimaō: to rebuke, charge The verb Luke uses when Jesus rebukes the unclean spirit (4:35), the fever (4:39) and the demons (4:41). Cambridge: He speaks to wind and wave “as though they were living powers,” recalling Psalm 106:9, “He rebuked the Red Sea.” In the Psalms rebuking the waters is the Creator's prerogative.
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ἀνέμῳanemōwindG417
√ ἄνεμος — windNounDative Masculine Singular
anemos: wind The addressed object of the rebuke.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
κλύδωνιklydōniragingG2830
√ κλύδων — a surge of the sea (literally or figuratively)NounDative Masculine Singular
klydōn: surge, billow Only 2 NT verses: here and James 1:6, where the doubter “is like a wave of the sea, blown and tossed by the wind.” The billow Christ stills is the image James uses for wavering faith.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
ὕδατοςhydatoswatersG5204
√ ὕδωρ — water (as if rainy) literally or figurativelyNounGenitive Neuter Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐπαύσαντοepausantothey subsidedG3973
√ παύω — to stop (transitively or intransitively), iVerbAorist Indicative Middle3rd Person Plural
pauō: to cease Aorist middle: they stopped of themselves at His word.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐγένετοegeneto[all] wasG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Indicative Middle3rd Person Singular
ginomai: to come to be The same verb that opened the episode (v. 22): a new state of affairs comes into being at His word.
γαλήνηgalēnēcalmG1055
√ γαλήνη — tranquillityNounNominative Feminine Singular
galēnē: calm Rare (3 vv), found only in the three Synoptic accounts of this miracle. The sudden, total calm is the visible sign that the word, not the weather, ended the storm.
25

“Where is your faith?” He asked. Frightened and amazed, they asked one another, “Who is this? He commands even the winds and the water, and they obey Him!”

Berean Standard Bible · CC0

Greek — tap a word ↓

Pou hymōn hē pistis de Eipen autois de Phobēthentes ethaumasan legontes pros allēlous Tis ara estin houtos hoti epitassei kai tois anemois kai tō hydati kai hypakouousin autō

Word by word28 · parsed
ΠοῦPouWhere isG4226
√ ποῦ — as adverb of placeAdverb
pou: where Fronted for emphasis. The question presumes faith exists but has gone missing in the hour it was needed (Bengel, via Cambridge).
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
πίστιςpistisfaithG4102
√ πίστις — persuasion, iNounNominative Feminine Singular
pistis: faith, persuasion Faith in Luke is trust in the person of Jesus, the thing that “saves” (7:50, 8:48, 8:50 in the same chapter). The rebuke asks not for more faith in the abstract but for reliance on the One asleep in the boat. Contrast James 1:6, where faithless doubt is the tossing klydōn itself.
δὲdeG1161
√ δέ — but, and, etcConjunction
ΕἶπενEipenHe askedG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτοῖςautoisG846
√ 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
δὲdeG1161
√ δέ — but, and, etcConjunction
ΦοβηθέντεςPhobēthentesFrightenedG5399
√ φοβέω — to frighten, iVerbAorist Participle PassiveNominative Masculine Plural
phobeō: to fear Aorist passive participle. Their fear shifts object: from the storm to the One who stilled it. Mark 4:41 says they “feared a great fear”; the holy fear of a theophany has replaced the fear of drowning.
ἐθαύμασανethaumasan[and] amazedG2296
√ θαυμάζω — to wonderVerbAorist Indicative Active3rd Person Plural
thaumazō: to marvel Luke's recurring response to Jesus' works and words (e.g. 4:22, 8:25, 11:14); wonder that has not yet become confession.
λέγοντεςlegontesthey askedG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Plural
πρὸςprosG4314
√ πρός — a preposition of directionPreposition
ἀλλήλουςallēlousone anotherG240
√ ἀλλήλων — one anotherPersonal / Reciprocal PronounAccusative Masculine Plural
ΤίςTisWhoG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Masculine Singular
tis: who The Christological question of Luke 7 to 9: John's “Are you the one?” (7:19), Herod's “Who is this?” (9:9), answered at last by Peter: “the Christ of God” (9:20).
ἄραaraG686
√ ἄρα — a particle denoting an inference more or less decisive (as follows)Conjunction
ara: then, so Inferential: given what they have just seen, who must He be? (Cambridge).
ἐστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
οὗτόςhoutosthisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Masculine Singular
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἐπιτάσσειepitasseiHe commandsG2004
√ ἐπιτάσσω — to arrange upon, iVerbPresent Indicative Active3rd Person Singular
epitassō: to command Present: He habitually gives orders. In Luke 4:36 the crowd says He “commands the unclean spirits”; here the same authority reaches the elements, and in 8:31 the Legion begs Him not to “order” them into the abyss.
καὶkaievenG2532
√ καί — and, also, even, so then, too, etcConjunction
τοῖςtoistheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
ἀνέμοιςanemoiswindsG417
√ ἄνεμος — windNounDative Masculine Plural
anemos: wind Plural here: all the winds, not just this squall.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
ὕδατιhydatiwaterG5204
√ ὕδωρ — water (as if rainy) literally or figurativelyNounDative Neuter Singular
hydōr: water The waters, in Scripture the image of chaos subdued by the Creator (Psalm 89:9, Psalm 107:29).
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ὑπακούουσινhypakouousinthey obeyG5219
√ ὑπακούω — to hear under (as a subordinate), iVerbPresent Indicative Active3rd Person Plural
hypakouō: to obey Literally “hear under.” Creation listens to Him as a servant to a lord; in Luke 17:6 the same verb describes the mulberry tree that would “obey” faith. The disciples' sentence is unfinished theology: only the LORD is obeyed by the sea (Psalm 89:9, Job 38:11).
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

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. A crossing He proposes — 22

The episode opens with Luke's formula Ἐγένετο and an indefinite “one of the days” which Ellicott reads as Luke's honest refusal to force a sequence he had not secured, where Mark 4:35 dates it to the evening of the parables. Everything starts from the hortatory Διέλθωμεν, “let us go through”: Jesus proposes the voyage and boards first (autos enebē). Cambridge pictures the weary Teacher seeking the solitude of the eastern shore; Geneva draws the lesson that it is “expedient for us sometimes to come into extreme danger,” to learn both His power and our weakness. The danger ahead lies on the road of obedience, not of disobedience.

ii. The sleeper and the squall — 23

Luke alone uses ἀφύπνωσεν, a verb found nowhere else in the New Testament (Ellicott): He “fell off to sleep.” The squall (λαῖλαψ) “came down” on the lake, and Cambridge and the Pulpit supply the geography of Hermon's winds rushing into the basin. The imperfect συνεπληροῦντο, pressed by Ellicott, JFB and Cambridge, shows the boat filling by degrees while He sleeps on. Cambridge's contrast with Jonah 1:5 is pointed: one prophet sleeps in flight from God, while this sleeper has just proposed the voyage. The Pulpit reports, without endorsing it, the view of “some commentators” that an evil power stirred the storm.

iii. The rebuke of wind and wave — 24

The cry Ἐπιστάτα, ἐπιστάτα, ἀπολλύμεθα joins Luke's distinctive title (Ellicott: Luke's word, meaning one set over a company) to the present “we are perishing” (Cambridge). The verb diegeirō is used twice: they rouse Him, and He, roused, rebukes. ἐπετίμησεν is the verb Luke has just used for the rebuke of demons and fever (4:35, 39, 41). Cambridge hears Psalm 106:9, “He rebuked the Red Sea,” and allows that the rebuke may address “evil powers” behind the storm. Henry's application is direct: there is no relief except “to go to Christ, and call him Master.” The rare γαλήνη follows at once.

iv. Where is your faith? Who then is this? — 25

Two questions close the unit. Jesus asks where their faith is; Cambridge, through Bengel, says they had faith but not “ready at hand.” The disciples ask who He is, and Ellicott and Cambridge both insist on “Who then is this?” over “What manner of man.” Gill gives the reaction its weight: they were “filled with awful sense of his majesty.” Their own words give the answer they cannot yet say: He ἐπιτάσσει and the elements ὑπακούουσιν. In Israel's Scriptures that belongs to the LORD alone (Cambridge cites Psalm 107:23 to 30). Henry's counsel: take the shame of our fears to ourselves, and give Christ the glory of our deliverance.

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

⚙ Read by Scripture alone, the passage is a question put to the reader before it is a lesson about storms. The Old Testament has already said who stills the sea: “He calmed the storm to a whisper” (Psalm 107:29); “You rule the raging sea” (Psalm 89:9). When Jesus rebukes the waters with the verb God uses of the Red Sea (Psalm 106:9), the disciples' “Who then is this?” has a scriptural answer they do not yet speak, which Luke lets Peter speak in 9:20. The man asleep from weariness is the same one the winds obey; the text holds both without strain. The rebuke “Where is your faith?” does not promise that storms will not come to those who sail at His word, since He sent them into this one. It locates faith in trust in His person, present and sufficient even while He seems to sleep. This reading is offered to be tested against the text, and it claims nothing beyond what Luke and the Psalms say.

The winds obey Him because He is the One the Psalms said the sea obeys; the storm came on the road He chose.

⚙

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 Synoptic storm: squall, waking and calm verbal / quotation: confirmed

Luke's account shares rare lexemes with the parallel accounts: λαῖλαψ (“squall”) with Mark 4:37, διεγείρω (“rouse”) with Mark 4:39, and γαλήνη (“calm”) with Matthew 8:26. Galēnē occurs in only these three Synoptic verses. This is the verbal fingerprint of one tradition told three times. Each evangelist has his own detail: Mark's pillow and “Hush, be still,” Matthew's “O you of little faith” before the calm, Luke's epistata, limnē and aphypnōsen.

Mark 4:37 · Mark 4:39 · Matthew 8:26

basis: Verifier: shared rare Greek lexemes G2978 λαῖλαψ (in 3 vv) with Mark 4:37; G1055 γαλήνη (in 3 vv) with Matthew 8:26; G1326 διεγείρω (in 5 vv) with Mark 4:39. Synoptic parallel accounts of the same event, not a quotation of one by another.

The billow and the doubter structural / thematic: confirmed

The κλύδων Jesus stills in v. 24 appears in only one other New Testament verse: James 1:6, where the one who doubts “is like a wave of the sea, blown and tossed by the wind,” in a sentence about asking “in faith” (pistis). Luke's scene ends with “Where is your faith?” Both texts set faith against the tossing wave. ⚙ We do not claim James alludes to the Gospel scene; the shared rare word and shared antithesis are the recorded basis.

James 1:6

basis: Verifier: shared Greek lexemes G2830 κλύδων (in 2 vv) and G4102 πίστις (in 227 vv); a rare shared word in a shared faith/wave motif, with no dependence claimed, so tiered thematic rather than verbal.

The rebuke that silences demons, fever and sea structural / thematic: confirmed

Luke uses ἐπιτιμάω for Jesus rebuking the unclean spirit (4:35), the fever (4:39) and the demons (4:41). Here the same verb is turned on wind and wave, and the next scene (8:26 to 39) is a demoniac. Cambridge allows that the rebuke may address “evil powers” behind the storm, and the Pulpit reports the same idea as the view of some commentators. ⚙ The verbal pattern is real; whether Luke means a demonic agent in the storm is not stated in the text.

Luke 4:39 · Luke 4:35

basis: Verifier (pair Luke 8:24 / Luke 4:39): shared Greek lexeme G2008 ἐπιτιμάω (in 29 vv), a common verb, so a pattern of usage rather than a verbal link; the demonic-agency reading is commentators' inference.

He calmed the storm to a whisper: the Psalms behind the scene structural / thematic: confirmed

Cambridge points to Psalm 107:23 to 30, where sailors in a storm “cried out to the LORD in their trouble,” and He “calmed the storm to a whisper.” For the rebuke of the waters Cambridge also cites Psalm 106:9, “He rebuked the Red Sea, and it dried up.” The pattern is the same: peril at sea, a cry, a word from God, calm, and wonder. A Greek Gospel and a Hebrew Psalter share no Strong's numbers, so no verbal tier is possible; the link is one of structure and motif.

Psalm 107:29 · Psalm 106:9

basis: Cross-Testament (Greek to Hebrew): no shared Strong's lexemes possible; shared narrative pattern (sea peril, cry, divine word, calm) cited by Cambridge on vv. 24 and 25.

Sleeping in the storm: Jonah and the greater one typological

Cambridge sets the sleeping Jesus against Jonah 1:5, who slept in the hold while a God-sent storm threatened the ship. In both, terrified sailors wake the sleeper, and in both the sea grows calm. The differences are the point: Jonah sleeps in flight from God and the sea is stilled by his being thrown in, while Jesus has proposed the voyage and stills the sea by His word. Jesus Himself names Jonah as a sign and claims “something greater than Jonah is here” (Luke 11:30 to 32).

Jonah 1:5 · Luke 11:32

basis: Cross-Testament figural contrast recorded by Cambridge (on v. 23, “contrast with this Jonah 1:5”); widely held, supported by Jesus' own Jonah saying in Luke 11:32; not a verbal link (Greek to Hebrew).

Luke's sea voyages: from the lake to Acts 27 structural / thematic: confirmed

The nautical verbs of this crossing, πλέω (“sail,” only 6 NT verses) and ἀνάγω (“put to sea”), come back in Acts 27, where Paul's ship is caught in a storm and an angel promises that none will be lost. ⚙ The same author tells both storms, and the church's voyage in Acts carries the Master's power over the sea into the apostolic mission. We record this as a motif within Luke and Acts; we claim no deliberate cross-reference.

Acts 27:2

basis: Verifier: shared Greek lexemes G4126 πλέω (in 6 vv), G321 ἀνάγω (in 23 vv), G4143 πλοῖον (in 62 vv); shared nautical vocabulary of a single author within a storm motif, downgraded from verbal because no allusion is claimed.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The LORD of the sea in the boat ancient/widely-held

⚙ In Israel's Scriptures, mastery of the sea is a mark of God: He sets its bounds (Job 38:11), rules its raging (Psalm 89:9), rebukes the Red Sea (Psalm 106:9) and stills the storm for those who cry to Him (Psalm 107:29). In Luke 8:24 Jesus does exactly that, with the verb of divine rebuke and no prayer to anyone. The disciples' “Who then is this?” (Cambridge: ara, “what kind of Being”) is answered in 9:20, “the Christ of God.” Reading the stilling as a revelation of Jesus' divine identity is the ancient and widely held reading, implied by Cambridge's appeal to the Psalms and by Gill's “awful sense of his majesty.”

Psalm 89:9 · Psalm 107:29 · Luke 9:20

Asleep and Almighty: one Christ, truly man and truly God ancient/widely-held

⚙ The verse that shows Him exhausted (aphypnōsen, a sleep deep enough that Geneva notes they called twice) is followed by the verse in which the winds obey Him. The Church has read the pairing as a picture of the one person who is both: weary as a man, commanding as God. Hebrews 4:15 speaks of a High Priest who shares our weakness; John 1:3 says all things were made through Him. This two-natures reading is ancient and widely held.

Hebrews 4:15 · John 1:3

The ship of the Church and its sleeping Lord ancient/widely-held

Cambridge records that the tossing ship, the Navicella, has been taken through the ages as a figure of the Church in times of peril, and Henry applies the scene to every soul who must “go to Christ, and call him Master.” ⚙ The figure fits Luke's own path from this lake to the storm of Acts 27, where a ship carrying the gospel is saved. It is an applied figure, not the text's primary meaning, and should be held loosely, but its pedigree is ancient.

Acts 27:24 · Matthew 28:20

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)
  • 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)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. Interlinear and parsing follow the Berean data supplied in the brief; the BSB is CC0. Gill notes that the Syriac and Persic versions omit “and they launched forth” (v. 22) and “were in jeopardy” (v. 23), and that the Vulgate, Arabic and Ethiopic have “Master” once (v. 24); these are versional, not Greek manuscript, observations and are reported as Gill gives them. Sources. Barnes, Poole and JFB on v. 22 only point to their notes on Matthew and Mark, which are outside this brief; JFB's one substantive note (on “filled”) is repeated under vv. 24 and 25 in the source and is used once, at v. 23. Henry's Concise note covers 8:22 to 40 and is repeated under each verse; Benson's note covers 22 to 25 and sits under v. 22. Ellicott's “physician-historian” depends on the medical-vocabulary argument for Lukan authorship, which is now widely questioned. Synthesis. The links to Luke 9:51 and Acts 2:1 (through symplēroō) and to 2 Peter 2:17 (through lailaps) are lexical coincidences that the Verifier surfaced; they are mentioned in notes only and not built into threads. The Revelation “lake” hits (20:10, 20:14, 21:8) share only limnē and are not used. The demonic-agency reading of the storm is reported from Cambridge and the Pulpit, not asserted.

✦ = 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)