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Luke9:43–45

The Second Prediction of the Passion

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Luke 9:43–45 — The Second Prediction of the Passion. 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.

43

And they were all astonished at the greatness of God. While everyone was marveling at all that Jesus was doing, He said to His disciples,

Berean Standard Bible · CC0

Greek — tap a word ↓

de pantes Exeplēssonto epi tē megaleiotēti tou Theou de Pantōn thaumazontōn epi pasin hois epoiei eipen pros autou tous mathētas

Word by word20 · parsed
δὲdeAndG1161
√ δέ — but, and, etcConjunction
πάντεςpantesvvvG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Plural
ἘξεπλήσσοντοExeplēssontothey were all astonishedG1605
√ ἐκπλήσσω — to strike with astonishmentVerbImperfect Indicative Middle or Passive3rd Person Plural
ekplēssō: to strike out, astonish (imperfect middle/passive) A strong word of being knocked out of one's senses with amazement. Luke uses it of the teachers at Jesus' answers in the temple (Luke 2:48) and of the synagogue at Capernaum (Luke 4:32). In the Gospels such astonishment is real but never yet faith; the next verse turns the disciples away from it.
ἐπὶepiatG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
τῇtētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
μεγαλειότητιmegaleiotētigreatnessG3168
√ μεγαλειότης — superbness, iNounDative Feminine Singular
megaleiotēs: majesty, magnificence Only three NT verses carry this noun: here, Acts 19:27 (the “magnificence” of Artemis, a rival claimant), and 2 Peter 1:16 (“eyewitnesses of His majesty” at the Transfiguration). Luke places the word the day after the mount (9:37), so the majesty seen privately by three now shows itself publicly in the healing. The crowd ascribes it to God; the reader knows it was done by the Son.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΘεοῦTheouof GodG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
theos: God The genitive is the owner of the majesty: the crowd glorifies God for what Jesus did, the right instinct that Luke records repeatedly (5:26; 7:16).
δὲdeWhileG1161
√ δέ — but, and, etcConjunction
ΠάντωνPantōneveryoneG3956
√ πᾶς — all, any, every, the wholeAdjectiveGenitive Masculine Plural
θαυμαζόντωνthaumazontōnwas marvelingG2296
√ θαυμάζω — to wonderVerbPresent Participle ActiveGenitive Masculine Plural
thaumazō: to wonder, marvel (present participle) The softer, ongoing verb of admiration. Gill reads it as the crowd “applauding him”; the present tense keeps the applause in the background as Jesus speaks of betrayal.
ἐπὶepiatG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
πᾶσινpasinallG3956
√ πᾶς — all, any, every, the wholeAdjectiveDative Neuter Plural
οἷςhoisthatG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Neuter Plural
ἐποίειepoiei[Jesus] was doingG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbImperfect Indicative Active3rd Person Singular
poieō: to do, make (imperfect) Continuous past: the whole run of His works, which the crowd sees, set against what will be done to Him (v. 44), which they cannot see.
εἶπενeipenHe saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
eipon: to say (aorist) The single, decisive aorist breaks into the imperfects of wonder: a pointed word spoken into the noise of praise.
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
μαθητὰςmathētasdisciplesG3101
√ μαθητής — a learner, iNounAccusative Masculine Plural
mathētēs: learner, disciple The word is addressed to the learners, not the crowd. Cambridge and Gill both note its private setting (cf. Mark 9:30 to 31).
44

“Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men.”

Berean Standard Bible · CC0

Greek — tap a word ↓

hymeis toutous tous logous Thesthe eis hymōn ta ōta gar ho Huios tou anthrōpou mellei paradidosthai eis cheiras anthrōpōn

Word by word19 · parsed
ὑμεῖςhymeis{Let}G4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Plural
sy: you (plural, emphatic) Fronted for contrast: the crowd marvels, but you must take this in.
τούτουςtoutoustheseG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Masculine Plural
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
λόγουςlogouswordsG3056
√ λόγος — something said (including the thought)NounAccusative Masculine Plural
logos: word, saying Which words? Barnes takes them as the crowd's praises, to be remembered after the death; JFB, following De Wette, Stier and Alford, takes them as the passion prediction itself. The gar (“for”) that follows favors JFB: the words to be stored are the ones about to be said.
ΘέσθεThesthesinkG5087
√ τίθημι — to place (in the widest application, literally and figurativelyVerbAorist Imperative Middle2nd Person Plural
tithēmi: to place, set (aorist imperative middle) A deposit verb: the disciples are to lodge the saying where it can be retrieved later. Luke later shows exactly this retrieval: at the tomb the women are told to remember what He had told them in Galilee, and they do (Luke 24:6 to 8), and Mary “treasured” sayings she could not yet grasp (2:19, 51). The command assumes understanding may come after the event.
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
ὦταōtaearsG3775
√ οὖς — the ear (physically or mentally)NounAccusative Neuter Plural
γὰρgarG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
gar: for Introduces the content of the words to be stored.
ὁhoTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΥἱὸςHuiosSonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
huios: son With tou anthrōpou, Jesus' favored self-designation. Its background in Daniel 7:13 (one like a son of man, coming with the clouds, receiving everlasting dominion) makes the next verb shocking: the figure of heavenly authority is handed over.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἀνθρώπουanthrōpouof ManG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Singular
μέλλειmelleiis aboutG3195
√ μέλλω — to intend, iVerbPresent Indicative Active3rd Person Singular
mellō: to be about to, intend Imminence and, often, appointed certainty. Luke uses the same verb in 9:31, where Moses and Elijah speak of the departure Jesus “was about to” fulfill at Jerusalem; the second passion prediction answers that conversation on the mount.
παραδίδοσθαιparadidosthaito be deliveredG3860
√ παραδίδωμι — to surrender, iVerbPresent Infinitive Middle or Passive
paradidōmi: to hand over, surrender The key passion verb. Luke uses it of Judas betraying (22:4, 6, 21), of the leaders handing Jesus to Pilate (24:20), and Paul of the Father who gave His Son up for us all (Romans 8:32) and of the Son who gave Himself (Galatians 2:20). The passive here names no agent, leaving room for all of them; whether a divine passive is intended is an interpretive judgment, not a grammatical certainty.
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
χεῖραςcheiras[the] handsG5495
√ χείρ — the hand (literally or figuratively (power)NounAccusative Feminine Plural
cheir: hand (figuratively, power) “Into hands” is the idiom of falling into someone's power (cf. 2 Samuel 24:14). The Son who has been laying His own hands on the sick is placed into the hands of others.
ἀνθρώπωνanthrōpōnof menG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Plural
anthrōpos: man, human being The chiastic echo of anthrōpou: the representative Man surrendered to men. Luke 24:7 sharpens it to “sinful men.”
45

But they did not understand this statement. It was veiled from them so that they could not comprehend it, and they were afraid to ask Him about it.

Berean Standard Bible · CC0

Greek — tap a word ↓

de hoi ēgnooun touto to rhēma kai ēn parakekalymmenon ap’ autōn hina mē aisthōntai auto kai ephobounto erōtēsai auton peri toutou tou rhēmatos

Word by word23 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἠγνόουνēgnoounthey did not understandG50
√ ἀγνοέω — not to know (through lack of information or intelligence)VerbImperfect Indicative Active3rd Person Plural
agnoeō: not to know Ignorance through lack of grasp, the word behind English “agnostic.” It recurs in Mark's parallel (Mark 9:32). Henry's diagnosis: “it agreed not with their notions.”
τοῦτοtoutothisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ῥῆμαrhēmastatementG4487
√ ῥῆμα — an utterance (individually, collectively or specially),NounAccusative Neuter Singular
rhēma: utterance, saying A spoken word as uttered. Luke uses rhēma for sayings stored before they are understood: Mary keeps “all these rhēmata” (2:19, 51), and the women at the tomb “remembered His rhēmata” (24:8). The saying placed in their ears in v. 44 waits there until Easter.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἦνēnIt wasG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Singular
παρακεκαλυμμένονparakekalymmenonveiledG3871
√ παρακαλύπτω — to cover alongside, iVerbPerfect Participle Middle or PassiveNominative Neuter Singular
parakalyptō: to cover alongside, veil The tool believes this compound appears only here in the NT (the brief gives no frequency; verify). Luke's companion texts use other verbs: at 18:34 the meaning of the third prediction is hidden (kryptō) from them; at 24:16 the Emmaus pair are kept from recognizing Him; and at 24:45 He opens their minds to understand the Scriptures. Read together, the veil is lifted by the risen Christ Himself, which suggests the veiling sits within God's timing, even if their own expectations (Barnes, Gill) were its human texture.
ἀπ’ap’fromG575
√ ἀπό — "off," iPreposition
αὐτῶνautōnthemG846
√ 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
ἵναhinaso thatG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
hina: in order that Purpose clause marker; see the divergence on whether purpose or result is meant.
μὴmēvvvG3361
√ μή — (adverb) not, (conjunction) lestAdverb
αἴσθωνταιaisthōntaithey could not comprehendG143
√ αἰσθάνομαι — to apprehend (properly, by the senses)VerbAorist Subjunctive Middle3rd Person Plural
aisthanomai: to perceive, apprehend by the senses A rare NT verb (cognate with aisthēsis, “discernment,” Philippians 1:9). They heard the words with their ears (v. 44) but could not yet perceive them: hearing without perceiving, the pattern of Isaiah 6:9 that Luke cites at 8:10.
αὐτόautoitG846
√ 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 Neuter 3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐφοβοῦντοephobountothey were afraidG5399
√ φοβέω — to frighten, iVerbImperfect Indicative Middle or Passive3rd Person Plural
phobeō: to fear (imperfect) Fear of asking. JFB: they feared “laying themselves open to rebuke”; Gill recalls Peter's rebuke (Mark 8:33). Ignorance plus fear produces silence, and the next scene (9:46) shows what fills the silence: an argument over greatness.
ἐρωτῆσαιerōtēsaito askG2065
√ ἐρωτάω — to interrogateVerbAorist Infinitive Active
erōtaō: to ask, inquire The one remedy they would not use: asking the Teacher Himself.
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
περὶperiaboutG4012
√ περί — properly, through (all over), iPreposition
τούτουtoutouvvvG3778
√ οὗτος — the he (she or it), iDemonstrative PronounGenitive Neuter Singular
τοῦtouvvvG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
ῥήματοςrhēmatos[it]G4487
√ ῥῆμα — an utterance (individually, collectively or specially),NounGenitive Neuter Singular
rhēma: saying The verse closes on the same word it opened with: the saying is framed on both sides, unexplained.

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. Majesty on the plain — Luke 9:43a

The day after the mount (9:37), the boy is healed and “all were struck with astonishment at the μεγαλειότητι of God.” Ellicott notes that the word reappears in 2 Peter 1:16 “in close connection with a reference to the history of the Transfiguration,” and Cambridge renders it “majesty.” ⚙ Luke's choice is pointed: the majesty three disciples glimpsed on the mountain now breaks out on the plain, and the crowd rightly credits it to God. JFB calls it “the divine grandeur of Christ rising upon them daily.”

ii. Place these words in your ears — Luke 9:43b to 44

Ellicott judges the verse division “singularly unfortunate”: the new paragraph begins with “while they wondered.” Into the noise of applause Jesus speaks to His disciples. Cambridge and the Pulpit Commentary both read the setting as rekindled “Messianic enthusiasm,” hopes of “an earthly royalty”; Geneva draws the lesson that those who “seemed to fawn upon Christ crucify him shortly after.” The command Θέσθε is, as Ellicott says, literally “Set these sayings in your ears.” The content is the antithesis JFB names: the Son of Man handed over into the hands of men, and Cambridge stresses that μέλλει means “very soon.” Barnes, unusually, takes “these sayings” to be the crowd's praises, a view JFB rejects.

iii. The veiled saying — Luke 9:45

Luke piles up four clauses of incomprehension: they kept not knowing, it stood veiled, so that they might not perceive, and they kept fearing to ask. Henry: the prediction “was plain enough,” but “agreed not with their notions.” Barnes locates the veil entirely in “their previous false belief”; Gill similarly in their “notion of the worldly grandeur of the Messiah.” JFB and Gill add the fear of rebuke; the Pulpit Commentary suggests they may have dismissed it “as men often do painful and mournful forebodings.” Cambridge looks forward: this avowed ignorance, set beside their later boldness, is “one of the strongest proofs of the change wrought in them by the Resurrection and the Descent of the Holy Spirit.” ⚙ Luke's own sequel (18:34; 24:16, 45) supports Cambridge's frame: the saying is stored now, opened later.

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

⚙ The tool's own fallible reading, offered for testing against Scripture: Luke sets two kinds of response side by side. The crowd's astonishment at God's majesty is genuine and good, yet it is not understanding. Jesus does not correct the praise; He redirects His disciples from the works He does to the work that will be done to Him. The majesty of God and the handing over of the Son are not rival claims: the same Gospel that shows the glory on the mountain (9:29 to 32) shows the Son surrendered to men, and only the resurrection lets the two be read as one story (24:25 to 27, 45 to 46). The passive “it was veiled” and the purpose clause leave room to say that God's timing governed when they would see, while Henry and Barnes are right that their own expectations were the human cloth of the veil. The disciples' fault was not that they could not yet understand but that fear kept them from asking. The line below is the tool's summary, not a verse of Scripture.

The crowd marveled at what Jesus was doing; He told His disciples what was about to be done to Him.

⚙

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.

“Majesty”: the Transfiguration word verbal / quotation: confirmed

The noun μεγαλειότης (megaleiotēs, G3168) occurs in only three NT verses. In 2 Peter 1:16 the apostle calls himself an eyewitness of Christ's “majesty” and immediately recounts the voice on the holy mountain; Ellicott and Cambridge both draw this link. In Acts 19:27 Demetrius fears that Artemis will lose her megaleiotēs, her claimed majesty. Luke uses the word for the true God's majesty shown in Jesus' healing; in Acts the same word names the claimed majesty of an idol about to be emptied. ⚙ The verbal tie to 2 Peter is a shared rare word within a shared Transfiguration context, not a quotation.

2 Peter 1:16 · Acts 19:27

basis: Verifier: shared Greek lexeme G3168 μεγαλειότης (in 3 vv), a rare word; with Acts 19:27 also G3195 μέλλω (in 106 vv). A verbal link, not a quotation.

Mark's parallel: the same ignorance and the same fear verbal / quotation: confirmed

Mark 9:32 reports the same scene with the same triad: they did not understand (ἠγνόουν, G50) the saying (ῥῆμα, G4487) and were afraid (ἐφοβοῦντο, G5399) to ask Him. Luke alone adds that it was veiled “so that they might not perceive it.” Ellicott and Barnes both send the reader to Mark 9:30 to 32 and Matthew 17:22 to 23.

Mark 9:32 · Matthew 17:22-23

basis: Verifier: Mark 9:32 shares G50 ἀγνοέω (in 21 vv), G4487 ῥῆμα (in 64 vv), G5399 φοβέω (in 92 vv); a synoptic parallel account of the same event, not a citation of one Gospel by another.

Handed over into the hands of men: from prediction to fulfillment structural / thematic: confirmed

The angels at the tomb repeat this saying closely (Luke 24:7): the Son of Man handed over into the hands of sinful men, then crucified and raised; and the women remember His words (24:8). The deposit of 9:44 (“place these words in your ears”) is withdrawn at Easter. Luke 18:31 to 34 shows the same pattern a third time: the meaning is hidden from them and they do not grasp it. ⚙ Read as a sequence, Luke frames the whole journey to Jerusalem between a word stored and a word remembered.

Luke 24:7 · Luke 18:34 · Luke 24:45

basis: Verifier: Luke 24:7 shares G3860 παραδίδωμι (in 117 vv), G5495 χείρ (in 168 vv), G5207 υἱός (in 344 vv), G444 ἄνθρωπος (in 498 vv); Luke 18:34 shares G4487 ῥῆμα (in 64 vv). Common words in a repeated Lukan pattern, so structural rather than verbal.

Astonishment that is not yet faith structural / thematic: confirmed

The verb ἐκπλήσσω (G1605, in 13 vv) recurs where crowds are struck by Jesus: at the boy Jesus in the temple (Luke 2:48), at His authoritative teaching (Luke 4:32; Mark 1:22), at His healing (Mark 7:37). In each case astonishment is real but does not by itself produce understanding. ⚙ Luke 9:43 to 45 makes the gap explicit: the crowd is astonished, and even the disciples do not perceive.

Luke 2:48 · Luke 4:32 · Mark 7:37

basis: Verifier: shared Greek lexeme G1605 ἐκπλήσσω (in 13 vv), with G3056 λόγος (in 318 vv) at Luke 4:32; a recurring motif of crowd astonishment, no quotation claimed.

The Son of Man handed over: Daniel's figure and Isaiah's servant typological

⚙ “Son of Man” draws on Daniel 7:13 to 14, where one like a son of man receives everlasting dominion. Jesus fuses that figure with suffering: He is handed over. Isaiah 53 supplies the suffering shape: the servant on whom the LORD lays the iniquity of us all and who pours out His life unto death (53:6, 12); the Greek Old Testament there uses forms of paradidōmi, the verb of Luke 9:44, though the tool has not verified that wording from a sourced text. Because this links Greek to Hebrew, it cannot rest on shared Strong's numbers and is not a verbal link.

Daniel 7:13-14 · Isaiah 53:12

basis: Cross-Testament (Greek to Hebrew): no shared Strong's lexeme possible; a figural reading of the Son of Man and the suffering servant, ancient and widely held. The LXX wording of Isaiah 53 is noted from the tool's knowledge, not from the brief.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

Majesty and surrender in one Person ancient/widely-held

⚙ The verse moves from the “majesty of God” to the Son of Man “handed over.” Luke will not let the glory and the cross be separated: on the mount Moses and Elijah spoke of the departure He was about to fulfill (9:31), and here the same verb mellō announces it. Peter, who saw the majesty (2 Peter 1:16), later preaches that this Jesus was handed over by God's set plan and foreknowledge (Acts 2:23). JFB's image, the Sun that “is soon to set in midnight gloom,” captures the descent; the apostolic reading holds that the descent is itself the revelation of glory (cf. John 12:23 to 24).

Luke 9:31 · Acts 2:23 · 2 Peter 1:16 · John 12:23-24

The Son handed over by men, and given up by the Father ancient/widely-held

⚙ The passive paradidosthai names no agent. Luke shows Judas handing Him over (22:4, 6) and the rulers handing Him to Pilate (24:20); Paul writes that God did not spare His own Son but gave Him up (paredōken) for us all (Romans 8:32), and that He was delivered over to death for our trespasses (Romans 4:25). The Son of Man falls into human hands, yet the deeper hand is the Father's. Reading the passive here as including divine agency is widely held, but it is an inference from the wider canon, not a grammatical necessity.

Romans 8:32 · Romans 4:25 · Luke 22:22

The veil the risen Christ removes novel

⚙ What was veiled at 9:45 is unveiled by the risen Lord, who “opened their minds to understand the Scriptures” and showed that the Christ must suffer and rise (Luke 24:45 to 46). Paul speaks of a veil over reading that is removed only in Christ (2 Corinthians 3:14 to 16). Cambridge makes the disciples' later boldness a proof of the Resurrection and the Spirit's coming. The parallel with 2 Corinthians 3 is the tool's own connection: a thematic resonance, not a claim that Paul had this verse in mind.

Luke 24:45-46 · 2 Corinthians 3:14-16

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)
  • 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)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Sources: Poole's entries for all three verses are bare cross-references to his note on Luke 9:37 and are not quoted. Barnes on 9:43 only refers to Matthew and Mark. Henry's single paragraph covers 9:43 to 50 and is repeated under each verse; only its opening is used. Cambridge's entry under 9:45 begins with a stray note on 9:5 (“shake off the very dust”), which is not used. Interlinear: several glosses read “vvv,” meaning the word's sense is folded into a neighboring English gloss; BSB supplies “Jesus” in 9:43, which the Greek lacks. Verse division: Ellicott notes the paragraph should begin mid-verse at “while they wondered.” Uncertain: the claims that parakalyptō is an NT hapax and that Isaiah 53 LXX uses paradidōmi come from the tool's knowledge and are not in the brief; verify. No textual variants are recorded in the brief, and the tool does not assess any; Gill notes that the Vulgate, Arabic and Ethiopic versions read “in your hearts” in 9:44.

✦ = 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)