LukeChapter 18
Mark Luke 18 as read?
Parallel texts3 parallels in this chapter
Jesus blesses the childrenMML
Let the little children come to me.
MatthewMatthew 19:13-15
13Then little children were brought to him for him to place his hands on them and pray. But the disciples rebuked those who brought them.
14Jesus said, "Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these."
15And after he had placed his hands on them, he went on from there.
MarkMark 10:13-16
13People were bringing little children to him so that he might touch them, but the disciples rebuked them.
14When Jesus saw it, he was indignant and said to them, "Let the little children come to me; do not hinder them, for the kingdom of God belongs to such as these.
15Truly I tell you, whoever does not receive the kingdom of God like a little child will never enter it."
16And he took them in his arms, laid his hands on them, and blessed them.
Luke(du leser)
15People were also bringing their babies to him so that he might touch them. When the disciples saw it, they rebuked them.
16But Jesus called the children to him and said, "Let the little ones come to me, and do not hinder them, for the kingdom of God belongs to such as these.
17Truly I tell you, whoever does not receive the kingdom of God like a little child will never enter it."
Third Prediction of SufferingMML
The most detailed prediction.
MatthewMatthew 20:17–19
17As Jesus was going up to Jerusalem, he took the twelve disciples aside and said to them on the way:
18"Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes. They will condemn him to death
19and hand him over to the Gentiles to be mocked and flogged and crucified—and on the third day he will be raised."
MarkMark 10:32-34
32They were on the road, going up to Jerusalem, and Jesus was walking ahead of them. They were amazed, and those who followed were afraid. Again he took the Twelve aside and began to tell them what was going to happen to him:
33"See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes. They will condemn him to death and hand him over to the Gentiles,
34who will mock him and spit on him and flog him and kill him; and after three days he will rise."
Luke(du leser)
31Then he took the Twelve aside and said to them, "Look, we are going up to Jerusalem, and everything written by the prophets about the Son of Man will be fulfilled.
32He will be handed over to the Gentiles; he will be mocked and insulted and spit upon.
33They will flog him and kill him, and on the third day he will rise."
34But they understood none of this. Its meaning was hidden from them, and they did not grasp what he was saying.
The rich young manMML
Easier for a camel to go through the eye of a needle.
MatthewMatthew 19:16-30
16Now a man came up to him and said, "Teacher, what good thing must I do to have eternal life?"
17"Why do you ask me about what is good?" Jesus replied. "There is only one who is good. But if you want to enter life, keep the commandments."
18"Which ones?" the man asked. Jesus answered, "Do not murder, do not commit adultery, do not steal, do not give false testimony,
19honor your father and mother, and love your neighbor as yourself."
20"I have kept all these," the young man said. "What do I still lack?"
21Jesus said to him, "If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me."
22When the young man heard this, he went away grieving, for he had great wealth.
23Then Jesus said to his disciples, "Truly I tell you, it is hard for a rich man to enter the kingdom of heaven.
24Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."
25When the disciples heard this, they were utterly astonished and asked, "Who then can be saved?"
26Jesus looked at them and said, "With people this is impossible, but with God all things are possible."
27Then Peter said to him, "Look, we have left everything and followed you. What then will there be for us?"
28Jesus said to them, "Truly I tell you, at the renewal of all things, when the Son of Man sits on his throne of glory, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
29And everyone who has left houses or brothers or sisters or father or mother or wife or children or fields for my name's sake will receive a hundred times as much and will inherit eternal life.
30But many who are first will be last, and many who are last will be first.
MarkMark 10:17-31
17As he was setting out on the road, a man ran up, knelt before him, and asked, "Good teacher, what must I do to inherit eternal life?"
18Jesus said to him, "Why do you call me good? No one is good except God alone.
19You know the commandments: 'Do not murder, do not commit adultery, do not steal, do not bear false witness, do not defraud, honor your father and mother.'"
20"Teacher," he said, "I have kept all these since I was a boy."
21Jesus looked at him and loved him, and he said, "One thing you lack. Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me."
22At these words his face fell, and he went away grieving, for he had many possessions.
23Jesus looked around and said to his disciples, "How hard it will be for those who have wealth to enter the kingdom of God!"
24The disciples were astounded at his words. But Jesus said to them again, "Children, how hard it is to enter the kingdom of God!
25It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God."
26They were even more astonished and said to one another, "Then who can be saved?"
27Jesus looked at them and said, "With human beings it is impossible, but not with God; for all things are possible with God."
28Peter began to say to him, "Look, we have left everything and followed you."
29Jesus said, "Truly I tell you, there is no one who has left house or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel
30who will not receive a hundred times as much in this present age—houses and brothers and sisters and mothers and children and fields, along with persecutions—and in the age to come, eternal life.
31But many who are first will be last, and the last first."
Luke(du leser)
18A certain ruler asked him, "Good teacher, what must I do to inherit eternal life?"
19Jesus said to him, "Why do you call me good? No one is good except God alone.
20You know the commandments: 'Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.'"
21"All these I have kept since I was a boy," he said.
22When Jesus heard this, he said to him, "One thing you still lack: sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me."
23When the man heard this, he became deeply sad, for he was very rich.
24Jesus looked at him and said, "How hard it is for those who have wealth to enter the kingdom of God!
25Indeed, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God."
26Those who heard it said, "Then who can be saved?"
27He replied, "What is impossible for human beings is possible for God."
28Peter said, "Look, we have left what was ours and followed you."
29And Jesus said to them, "Truly I tell you, there is no one who has left house or wife or brothers or parents or children for the sake of the kingdom of God
30who will not receive many times as much in this present age, and in the age to come, eternal life."
Then Jesus told them a parable about the need to pray always and not lose heart.No manuscripts for this verse
Ἔλεγεν ⸀δὲ παραβολὴν αὐτοῖς πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι ⸀αὐτοὺς καὶ μὴ ἐγκακεῖν,
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Luke 11:5-10In the parable of the friend who comes at midnight, Jesus teaches that persistent prayer leads to an answer. This parable shares the same theme as the parable of the unjust judge – both encourage perseverance in prayer (Luke 11:5-10).Luke 21:36Jesus urges his disciples to stay awake and pray at all times, reflecting the call in Luke 18:1 to always pray and not lose heart (Luke 21:36).Col 4:2Paul urges believers to continue steadfastly in prayer and to be watchful with thanksgiving – a direct parallel to Jesus' teaching on always praying and not losing heart (Colossians 4:2).1 Thess 5:17Paul's exhortation "Pray without ceasing" summarizes the core message of Luke 18:1 that we should always pray (1 Thessalonians 5:17).Eph 6:18Paul encourages praying at all times in the Spirit, with every kind of prayer and petition, and to persevere in this – reflecting Jesus' teaching on persistent prayer (Ephesians 6:18).Rom 12:12Paul urges believers to be steadfast in prayer, which aligns with Jesus' message to always pray and not give up (Romans 12:12).2 Cor 4:1Paul writes about not losing heart (ἐγκακεῖν) in service – the same Greek word used in Luke 18:1 regarding not giving up in prayer (2 Corinthians 4:1).2 Cor 4:16Again, Paul uses the same word ἐγκακεῖν (to lose heart) and urges us not to give up, thematically reflecting Jesus' call at the beginning of the parable (2 Corinthians 4:16).Gal 6:9Paul encourages us not to grow weary in doing good, with the promise that we will reap in due time if we do not give up – a related theme to not losing heart in prayer (Galatians 6:9).Gen 32:24-28Jacob wrestled with God all night and refused to let go until he received a blessing – a classic example from the Old Testament of persistent prayer and not giving up (Genesis 32:24-28).Suggest an article, book or song about this verse
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Choose which rendering to use for this verse:
He said: "In a certain city there was a judge who neither feared God nor respected anyone.No manuscripts for this verse
λέγων· Κριτής τις ἦν ἔν τινι πόλει τὸν θεὸν μὴ φοβούμενος καὶ ἄνθρωπον μὴ ἐντρεπόμενος.
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Luke 18:4Luke 18:4 repeats the description of the judge as one who "did not fear God and did not respect anyone," confirming his character as introduced in verse 2.Deut 1:17Deut 1:17 commands judges not to show partiality, for "the judgment belongs to God." The judge in Jesus' parable is a contrast to this ideal – he fears neither God nor people.Deut 16:18-19Deut 16:18-19 gives provisions that judges shall judge righteously and not pervert justice. The unjust judge in the parable is a contradiction to this divine ideal.2 Chr 19:6-72 Chron 19:6-7 exhorts judges to fear the Lord and judge righteously, for "with the Lord our God there is no injustice." The judge in Luke 18 lacks precisely this reverence for God.Prov 1:7Prov 1:7 states that "the fear of the Lord is the beginning of knowledge." The judge in the parable lacks this fundamental reverence for God, showing his moral decay.Ps 36:2Ps 36:2 describes the wicked one as saying: "There is no fear of God before his eyes." This parallels the description of the judge who did not fear God.Rom 3:18Rom 3:18 quotes from the Psalms: "There is no fear of God before their eyes." This description of humanity's sinful nature fits exactly with the characterization of the unjust judge.Isa 1:17Isa 1:17 urges to "help the fatherless, plead for the widow!" The judge in the parable is one who precisely fails to do this – until the widow forces him with her persistence.Isa 10:1-2Isa 10:1-2 pronounces woe on those who enact unjust laws and deny justice to the poor, robbing widows of their rights. The judge in the parable represents exactly this kind of injustice.Exod 22:21-23Exod 22:21-23 warns against oppressing widows and fatherless children, with a threat of God's wrath. The unjust judge's indifference toward the widow stands in sharp contrast to God's care for the vulnerable.Suggest an article, book or song about this verse
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And there was a widow in that city who kept coming to him and saying, 'Give me justice against my opponent.'No manuscripts for this verse
χήρα δὲ ἦν ἐν τῇ πόλει ἐκείνῃ καὶ ἤρχετο πρὸς αὐτὸν λέγουσα· Ἐκδίκησόν με ἀπὸ τοῦ ἀντιδίκου μου.
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Deut 10:18God secures justice for the widow—a fundamental principle in the Mosaic Law regarding the protection of a widow's rights (Deuteronomy 10:18).Deut 27:19A curse on anyone who twists justice against the widow—the Law emphasizes that widows must receive fair treatment (Deuteronomy 27:19).Isa 1:17The prophet Isaiah urges the people to help the widow obtain her rights, reflecting the widow's plea to the judge (Isaiah 1:17).Isa 1:23Isaiah accuses the leaders of ignoring the widow's case—a parallel to the unjust judge who initially refused to help (Isaiah 1:23).Exod 22:22-24God's law forbids oppressing widows and orphans, and God Himself promises to hear their cry—the background for the widow's rightful claim (Exodus 22:22-24).Ps 68:6God is the defender of widows—He who judges fairly on behalf of those without protection (Psalms 68:6).Jer 22:3The prophet Jeremiah urges the practice of justice and righteousness and warns against oppressing the widow, highlighting the widow's claim to fairness (Jeremiah 22:3).Luke 18:7-8Jesus draws the conclusion from the parable: God will secure justice for His chosen ones when they cry out to Him—the widow's persistent prayer is answered (Luke 18:7-8).1 Pet 5:8The devil is referred to as "the adversary" (ἀντίδικος), the same Greek word used for the widow's opponent in the lawsuit (1 Peter 5:8).Luke 18:1The context of the parable: Jesus told it to show that they should always pray and not give up—the widow's perseverance illustrates this point (Luke 18:1).Suggest an article, book or song about this verse
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For a while he refused, but afterward he said to himself, 'Even though I do not fear God or respect anyone,No manuscripts for this verse
καὶ οὐκ ⸀ἤθελεν ἐπὶ χρόνον, μετὰ ⸂ταῦτα δὲ⸃ εἶπεν ἐν ἑαυτῷ· Εἰ καὶ τὸν θεὸν οὐ φοβοῦμαι ⸂οὐδὲ ἄνθρωπον⸃ ἐντρέπομαι,
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Luke 18:2The judge is described in Luke 18:2 as one who "did not fear God and did not respect anyone". In verse 4, he repeats this description of himself, confirming the starting point of the parable.Luke 18:7-8In Luke 18:7-8, Jesus draws the conclusion from the parable: If even an unjust judge eventually gives in, how much more will God secure justice for his chosen ones who cry out to him. The judge's reluctant admission in verse 4 forms the basis of this argument from the lesser to the greater.Eccl 8:11Ecclesiastes 8:11 says that "because judgment against an evil deed is not executed immediately, the hearts of people are filled with desire to do evil". The judge's delay in acting justly recalls this principle of delayed justice.Luke 18:1Luke 18:1 states the purpose of the entire parable: that one should always pray and not give up. The judge's reluctance over time (verse 4) illustrates exactly why perseverance in prayer is necessary.Luke 11:5-8In Luke 11:5-8, Jesus tells a similar parable about a man who knocks on his friend's door at night. There too, it is persistence and boldness that eventually lead to the prayer being answered, even though the other party initially did not want to help.Gen 18:23-25In Genesis 18:23-25, Abraham repeatedly appeals to God as the judge of the world to act justly. Unlike the unjust judge who neither fears God nor cares about people, God is the righteous judge who hears prayer.Prov 15:25Proverbs 15:25 says that the Lord tears down the house of the proud but protects the widow's boundary stone. The unjust judge who eventually yields to the widow's demand stands in contrast to God, who actively defends the widow's rights.Deut 10:17-18In Deuteronomy 10:17-18, God is described as the great, mighty, and awesome God who secures justice for the fatherless and widows. The unjust judge in Luke 18:4, who admits that he neither fears God nor respects anyone, is the exact opposite of this description of God.Ps 36:2Psalm 36:2 describes the wicked: "There is no fear of God before his eyes". The judge's own admission in Luke 18:4 that he does not fear God aligns with this characterization of the wicked.Suggest an article, book or song about this verse
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still, because this widow keeps bothering me, I will see that she gets justice, so she won't wear me out with her endless coming.'"No manuscripts for this verse
διά γε τὸ παρέχειν μοι κόπον τὴν χήραν ταύτην ἐκδικήσω αὐτήν, ἵνα μὴ εἰς τέλος ἐρχομένη ὑπωπιάζῃ με.
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Luke 18:1Context for the parable: Jesus told them a parable to show that they should always pray and not give up (Luke 18:1). The widow in verse 5 is an image of perseverance in prayer, which is the main point of the parable.Luke 11:5-8A similar parable about perseverance in prayer, where a man at midnight asks his friend for bread. Here too, the point is that the person's persistent boldness (ἀναίδεια) leads to the prayer being answered (Luke 11:5-8).Luke 18:7-8Jesus applies the parable: Will not God bring about justice for his chosen ones, who cry out to him day and night? He draws a conclusion from the unjust judge to God, who is far more willing to help (Luke 18:7-8).Gen 18:23-32Abraham prays persistently and boldly for Sodom, bargaining with God again and again. An early example of persistent intercession that God listens to (Genesis 18:23-32).Exod 22:21-23God hears the cry of widows and orphans who are oppressed. The widow in Jesus' parable represents the vulnerable who cry out to God for justice (Exodus 22:21-23).Deut 10:17-18The Lord brings justice for orphans and widows. The reluctant justice of the unjust judge is contrasted with God's character as the God of justice (Deuteronomy 10:17-18).Ps 68:6God is described as a father to orphans and a defender of widows. The widow in the parable represents those whom God especially cares for (Psalm 68:6).Isa 1:17Exhortation to help the oppressed, bring justice to the orphan, and defend the cause of the widow. God's care for widows is a recurring theme that underlies the parable (Isaiah 1:17).Col 4:2Paul exhorts perseverance in prayer: "Be with perseverance, stay alert in it with thanksgiving!" – the same principle of persistent prayer illustrated by the parable (Colossians 4:2).1 Thess 5:17"Pray without ceasing" – a brief summary of the principle Jesus conveys through the parable of the persistent widow (1 Thessalonians 5:17).Rev 6:10The martyrs under the altar cry out: "Lord, you holy and true one, how long before you judge and avenge our blood?" The word ἐκδικέω (to bring justice/avenge) is used both here and in Luke 18:5, concerning God's final righteous judgment (Revelation 6:10).Suggest an article, book or song about this verse
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And the Lord said, "Listen to what this unjust judge says.No manuscripts for this verse
εἶπεν δὲ ὁ κύριος· Ἀκούσατε τί ὁ κριτὴς τῆς ἀδικίας λέγει·
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Luke 18:1-5The preceding parable about the unjust judge and the widow, which Jesus now comments on in verse 6. The Lord urges the disciples to pay attention to what "the unjust judge" says (Luke 18:1-5).Luke 18:7-8Jesus draws a conclusion from the unjust judge's behavior to God's behavior: If even an unjust judge gives in, how much more will God secure justice for his chosen ones (Luke 18:7-8).Luke 11:5-8A similar argument "from the lesser to the greater" appears in the parable of the friend who knocks at night: here too, the point is that persistence in prayer leads to an answer (Luke 11:5-8).Gen 18:25Abraham appeals to God as the judge of all the earth and asks: "Shall not the Judge of all the earth do what is right?" The contrast with the unjust judge is clear — God is righteous (Genesis 18:25).Deut 32:4"He is the Rock, his work is perfect, for all his ways are just." God's righteous character stands in sharp contrast to the unjust judge (Deuteronomy 32:4).Ps 58:2The psalmist asks whether judges truly judge righteously — the theme of unjust earthly judges runs throughout Scripture (Psalms 58:2).Isa 1:17A command to help the fatherless and defend the widow's cause, showing God's care for vulnerable groups — the widow in the parable represents precisely those whom God wants to protect (Isaiah 1:17).Isa 10:1-2Woe to those who enact unjust laws and deny justice to the helpless — again the theme of unjust judges who deny righteousness (Isaiah 10:1-2).Rev 6:10The martyrs under the altar cry out: "Lord, you holy and true one, how long before you judge and avenge our blood?" Here too, the theme is persistence and crying out to God for justice (Revelation 6:10).Suggest an article, book or song about this verse
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Will not God then bring justice for his chosen ones, who cry out to him day and night? Will he keep putting them off?No manuscripts for this verse
ὁ δὲ θεὸς οὐ μὴ ποιήσῃ τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὐτοῦ τῶν βοώντων ⸀αὐτῷ ἡμέρας καὶ νυκτός, καὶ ⸀μακροθυμεῖ ἐπʼ αὐτοῖς;
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Luke 18:7Luke 18:7 deals with God's righteous judgment and vengeance for His chosen ones. Several central themes intersect here: God's ekdikesis (vengeance/justice), His elect (eklektoi), their persistent cry day and night, and God's patience.Deut 32:35Deuteronomy 32:35 – "Vengeance is mine, I will repay." God's promise to take vengeance for His people is the basis for the expectation that He will secure justice for His chosen ones.Ps 22:2-3Psalms 22:2-3 – The cry to God day and night without receiving an answer reflects the believers' persistent prayer in Luke 18:7, where they call out to Him day and night.Exod 22:22-23Exodus 22:22-23 – God promises to hear the cry of the oppressed and secure justice for them. This supports the principle that God answers those who cry out to Him in distress.Ps 88:2Psalms 88:2 – "O Lord, my God of salvation, I cry out day and night before you." The expression "day and night" for persistent prayer to God is a recurring theme in the Psalms.Isa 62:6-7Isaiah 62:6-7 – The watchmen on Jerusalem's walls shall never be silent, day or night, and give the Lord no rest until He fulfills His promises. A close parallel image to the elect who cry out to God day and night.Isa 65:9Isaiah 65:9 – God's chosen ones are explicitly mentioned as heirs of His promises. The term "eklektoi" (chosen) has roots in the Old Testament concept of Israel's election.Rev 6:10Revelation 6:10 – The souls of the martyrs under the altar cry out: "O Lord, holy and true, how long before you judge and avenge our blood?" A strong parallel to the cry for God's righteous vengeance in Luke 18:7.Rom 8:33Romans 8:33 – "Who will bring any charge against God's chosen ones?" Paul uses the same term "eklektoi" (chosen) and assures that God is the one who justifies them.2 Pet 3:92 Peter 3:9 – The Lord is patient (makrothymei) and desires all to come to repentance. The same Greek verb for patience is used as in Luke 18:7, illuminating why God seemingly delays intervening.Jas 5:7-8James 5:7-8 – James encourages patience while waiting for the Lord's coming and uses the term makrothymia (patience), linking it to God's patience and the believers' perseverance in prayer.Ps 9:13Psalms 9:13 – "For He who requires blood remembers them; He does not forget the cry of the afflicted." God does not forget those who cry out to Him, which underscores the promise in Luke 18:7.2 Kgs 9:7Sirach 35:22 is not canonical, but Habakkuk 2:3 says: "For the vision awaits an appointed time ... if it seems to tarry, wait for it; it will surely come, it will not delay." This supports the theme that God's righteous intervention is certain, even if it delays.Hab 2:3Habakkuk 2:3 – The vision awaits an appointed time, and though it seems to tarry, it will not fail. The parallel to Luke 18:7 is clear: God will secure justice, even if He appears to delay.Luke 18:1Luke 18:1 – The context of the parable: Jesus told it to show that they should always pray and not lose heart. Verse 7 is the answer to this – God will certainly secure justice for His chosen ones.Suggest an article, book or song about this verse
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I tell you, he will give them justice, and quickly. But when the Son of Man comes, will he find faith on the earth?"No manuscripts for this verse
λέγω ὑμῖν ὅτι ποιήσει τὴν ἐκδίκησιν αὐτῶν ἐν τάχει. πλὴν ὁ υἱὸς τοῦ ἀνθρώπου ἐλθὼν ἆρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς;
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Luke 18:7The preceding verse provides the context: God will secure justice for his chosen ones. Luke 18:7 promises that God will grant justice to those who cry out to him day and night, and verse 8 confirms this with "he will bring them justice quickly".Hab 2:3Habakkuk 2:3 speaks of the vision (its fulfillment) having its appointed time and hastening toward the end – "if it seems slow, wait for it; it will surely come; it will not delay". This connects to Jesus' assurance that God will act swiftly with justice.1 Pet 2:61 Peter 2:6 quotes Isaiah and speaks of faith: "The one who believes in him will never be put to shame". The question of whether Jesus will find faith on earth relates to the theme of perseverance in faith.Heb 10:35-37Hebrews 10:35-37 exhorts us not to throw away our confidence and quotes Habakkuk: "For yet a little while, and the coming one will come; he will not delay". The theme of patient faith and the Lord's swift coming is the same as in Luke 18:8.Luke 17:26-30Luke 17:26-30 describes the conditions in the days of Noah and Lot, when people were occupied with worldly matters and lacked faith. Jesus' question about whether he will find faith on earth when he comes points back to this warning against spiritual indifference at the coming of the Son of Man.Matt 24:12Matthew 24:12 warns that "because lawlessness will increase, the love of many will grow cold". This sheds light on Jesus' concern in Luke 18:8 about whether he will find faith on earth at his coming.Matt 24:44Matthew 24:44 exhorts the disciples: "Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect". The expression "Son of Man" and his coming directly connect to Luke 18:8.2 Thess 2:32 Thessalonians 2:3 speaks of the great apostasy that must come before the day of the Lord. Jesus' rhetorical question about whether he will find faith on earth suggests precisely such an apostasy.2 Tim 4:1-42 Timothy 4:1-4 warns that a time is coming when people will not endure sound teaching but will turn away from the truth. This sheds light on Jesus' concern about the state of faith at his return.Rev 6:10Revelation 6:10 depicts the cry of the martyrs: "Sovereign Lord, holy and true, how long before you judge and avenge our blood?" The theme of God's righteous vengeance and his faithful ones waiting directly connects to the parable of the widow and God's promise to bring justice quickly.Isa 59:15-16Isaiah 59:15-16 describes how truth has vanished and the Lord sees that there is no one to intercede – so he himself intervenes. The parallel to Luke 18:8 is clear: God acts for the sake of justice, but will there be faith among people?Gen 18:23-32Genesis 18:23-32 tells of Abraham's intercession for Sodom and the question of whether any righteous people are found there. Jesus' question about whether he will find faith on earth has a similar tone – will there be believing people left?Suggest an article, book or song about this verse
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He also told this parable to some who were confident of their own righteousness and looked down on everyone else:No manuscripts for this verse
Εἶπεν δὲ ⸀καὶ πρός τινας τοὺς πεποιθότας ἐφʼ ἑαυτοῖς ὅτι εἰσὶν δίκαιοι καὶ ἐξουθενοῦντας τοὺς λοιποὺς τὴν παραβολὴν ταύτην·
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Prov 30:12Proverbs describes a generation that is clean in its own eyes, yet has not been washed clean from its uncleanness. This reflects the attitude of those who trust in themselves and consider themselves righteous, as warned against in Proverbs 30:12.Isa 65:5Isaiah refers to those who say, 'Keep away, do not come near me, for I am too holy for you!' – a self-righteous attitude that despises others, similar to those Jesus addresses in Isaiah 65:5.Prov 26:12'Do you see someone who is wise in their own eyes? There is more hope for a fool than for them.' This warning in Proverbs 26:12 targets the same self-righteous attitude that Jesus confronts.Luke 10:29The lawyer, seeking to justify himself, asked, 'Who is my neighbor?' This example in Luke 10:29 illustrates the same tendency toward self-righteousness that Jesus confronts.Luke 16:15Jesus said to the Pharisees, 'You are those who justify yourselves before men, but God knows your hearts.' Luke 16:15 directly addresses the self-righteous attitude that the parable in Luke 18:9 targets.Luke 15:2-3The Pharisees and scribes grumbled because Jesus welcomed sinners, revealing their contempt for others – the same attitude described in Luke 15:2-3 and addressed by Jesus through his parable.Rom 10:3Paul describes those who did not know God's righteousness and sought to establish their own, as stated in Romans 10:3. This is at the heart of the self-righteous attitude that Jesus warns against.Rom 14:10Paul asks, 'Why do you judge your brother? Or why do you despise your brother?' Romans 14:10 warns against the contempt for others that characterized those Jesus spoke to.Phil 3:4-6Paul mentions his former life in which he trusted in the flesh and relied on his own righteousness under the law, as recorded in Philippians 3:4-6, illustrating the same self-confidence that Jesus confronts.Rev 3:17The church in Laodicea said, 'I am rich, I have prospered, and I need nothing,' without realizing their true condition. Revelation 3:17 reveals the same spiritual blindness that self-righteousness produces.Luke 7:39The Pharisee Simon despised the sinful woman and questioned Jesus because he allowed her to touch him. Luke 7:39 illustrates the contempt for others that characterizes those Jesus addresses in this parable.Suggest an article, book or song about this verse
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"Two men went up to the temple to pray, one a Pharisee and the other a tax collector.No manuscripts for this verse
Ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, ⸀ὁ εἷς Φαρισαῖος καὶ ὁ ἕτερος τελώνης.
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Luke 18:10Two men went up to the temple to pray. The temple was the central place of prayer in Israel, as Solomon requested at its dedication (1 Kings 8:30).Ps 122:1To "go up" to the temple was a common expression, since the temple was located on a hill in Jerusalem (Psalms 122:1).Isa 56:7The temple is called a house of prayer for all peoples, which highlights its function as a place of prayer (Isaiah 56:7).Luke 5:30The Pharisees and the scribes criticized Jesus for eating with tax collectors and sinners. This contrast between Pharisees and tax collectors is a recurring theme in the Gospel of Luke (Luke 5:30).Luke 7:29-30Tax collectors acknowledged God's righteousness by being baptized, while the Pharisees rejected God's plan – a contrast that mirrors the parable of the Pharisee and the tax collector (Luke 7:29-30).Luke 15:1-2Jesus welcomed tax collectors and sinners, which the Pharisees grumbled about. This tension between the self-righteous and the humble forms the background for the parable (Luke 15:1-2).Matt 21:31-32Jesus said that tax collectors and prostitutes would enter God's kingdom before the religious leaders, reflecting the same theme that the despised win God's favor over the self-righteous (Matthew 21:31-32).Acts 3:1Peter and John went up to the temple at the hour of prayer, showing that the temple was still used as a place of prayer by believers (Acts 3:1).Luke 19:46Jesus cleansed the temple and declared it should be a house of prayer, emphasizing the temple as the place where the two men in the parable went to pray (Luke 19:46).Suggest an article, book or song about this verse
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The Pharisee stood by himself and prayed like this: 'God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector.No manuscripts for this verse
ὁ Φαρισαῖος σταθεὶς ⸂πρὸς ἑαυτὸν ταῦτα⸃ προσηύχετο· Ὁ θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ⸀ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὗτος ὁ τελώνης·
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Isa 1:15Isaiah describes how God does not hear the prayers of those who stretch out their hands in self-righteousness: 'When you spread out your hands in prayer, I hide my eyes from you' (Jes 1:15). The Pharisee's prayer was characterized by self-satisfaction rather than humility.Isa 65:5God warns against those who say, 'Keep away; do not come near me, for I am too holy for you!' (Isa 65:5). The Pharisee's attitude—that he is better than other people—reflects this self-righteous disposition that is like smoke in God's nostrils.Prov 30:12Proverbs speaks of a generation that 'is clean in its own eyes, yet is not washed from its filth' (Prov 30:12). The Pharisee's prayer reveals someone who considers themselves righteous without seeing their own need for forgiveness.Prov 25:14Boasting without good reason is compared to empty clouds: 'Like clouds and wind without rain is the one who boasts of gifts never given' (Prov 25:14). The Pharisee's self-praise before God was empty and lacked true piety.Luke 16:15Jesus says, 'You are those who justify yourselves in the sight of others, but God knows your hearts; for what is highly esteemed among men is an abomination in the sight of God' (Luke 16:15). The Pharisee's prayer is a clear example of this self-justification.Luke 18:9The introduction to the parable explains that it is directed at those 'who trusted in themselves that they were righteous, and looked down on everyone else' (Luke 18:9). The Pharisee's prayer in verse 11 illustrates exactly this attitude.Luke 18:14Jesus concludes that the tax collector went home justified, not the Pharisee: 'For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted' (Luke 18:14). The Pharisee's self-exaltation in prayer led to his humiliation.Rom 10:3Paul writes about those who 'did not know God's righteousness, and sought to establish their own' (Rom 10:3). The Pharisee's prayer is a classic example of trying to establish one's own righteousness rather than submitting to God's.Phil 3:4-6Paul mentions his own background as a Pharisee and all external reasons to trust in the flesh, yet counts it as loss (Phil 3:4-6). This contrasts with the Pharisee's self-glorifying listing of his own merits.Rev 3:17The church in Laodicea says, 'I am rich; I have become wealthy and need nothing,' but does not know that they are 'wretched, pitiful, poor, blind, and naked' (Rev 3:17). The same spiritual blindness characterized the Pharisee's prayer, where he failed to see his own need.Suggest an article, book or song about this verse
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Choose which rendering to use for this verse:
I fast twice a week; I give a tenth of all I get.'No manuscripts for this verse
νηστεύω δὶς τοῦ σαββάτου, ⸀ἀποδεκατῶ πάντα ὅσα κτῶμαι.
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Isa 58:1-4Isaiah warns against fasting that is merely an outward religious practice without true righteousness. The Pharisee in Luke 18:12 boasts of his fast twice a week, but Isaiah 58:1-4 shows that God looks for the attitude of the heart, not just outward piety.Zech 7:5-6God asks through the prophet Zechariah whether the people truly fasted for Him or only for themselves. This sheds light on the Pharisee's self-righteous fasting in Luke 18:12 – his fast was aimed at highlighting himself rather than honoring God (Zechariah 7:5-6).Matt 6:16-18Jesus teaches that fasting should be done in secret, for God's eyes alone, not to be seen by people. The Pharisee in Luke 18:12 does the opposite by boasting about his fast in prayer, which Matthew 6:16-18 directly warns against.Matt 23:23Jesus rebukes the Pharisees for tithing even the smallest herbs while neglecting the most important matters of the law: justice, mercy, and faithfulness. The Pharisee in Luke 18:12 boasts that he tithes everything, yet lacks precisely the humility shown by the tax collector (Matthew 23:23).Lev 27:30The tithe law in Leviticus 27:30 requires giving a tenth of the land's produce and fruit. The Pharisee in Luke 18:12 claims to give a tenth of all he earns, going beyond what the law demands in order to highlight his own piety.Deut 14:22-23The tithe law in Deuteronomy 14:22-23 provides the background for the Pharisee's claim to give a tenth of everything he owns. He uses the law's requirements as a basis for self-praise rather than as an expression of gratitude toward God.Luke 18:9-14The immediate context in Luke 18:9-14 presents the parable in its entirety. The Pharisee's self-righteous listing of good deeds, including fasting and tithing, is contrasted with the tax collector's humble prayer. Jesus concludes that it was the tax collector, not the Pharisee, who went home justified.Luke 11:42Jesus tells the Pharisees directly that they tithe mint, rue, and all kinds of herbs, but neglect justice and love for God. Luke 11:42 is a parallel to the Pharisee's boasting about tithing in Luke 18:12.Rom 10:3Paul describes those who do not know God's righteousness and seek to establish their own. This is exactly the attitude of the Pharisee in Luke 18:12, where he lists his deeds as the basis for his righteousness (Romans 10:3).Phil 3:4-6Paul mentions his own background as a Pharisee and describes outward law-keeping, including legalistic righteousness, which he counted as loss compared to knowing Christ. This sheds light on the self-righteousness displayed by the Pharisee in Luke 18:12 (Philippians 3:4-6).Suggest an article, book or song about this verse
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But the tax collector stood at a distance and would not even lift his eyes to heaven. He beat his breast and said, 'God, have mercy on me, a sinner.'No manuscripts for this verse
⸂ὁ δὲ⸃ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ⸂ἐπᾶραι εἰς τὸν οὐρανόν⸃, ἀλλʼ ⸀ἔτυπτε τὸ στῆθος ⸀αὐτοῦ λέγων· Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ.
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Ezra 9:6Ezra did not lift his face to God in shame over sin: 'My God, I am ashamed and blush to lift my face to you, my God' (Ezra 9:6). The same attitude as the tax collector who would not lift his eyes to heaven.Ps 51:3-5David's prayer for mercy in Psalm 51:3-5 is a sinner's humble plea for forgiveness, just as the tax collector prays 'God, be merciful to me, a sinner'.Ps 51:19'A broken and contrite heart, O God, you will not despise' (Psalm 51:19). The tax collector shows precisely such a broken heart in his humble prayer.Ps 123:1-2Lifting one's eyes to God and asking for mercy is the theme of Psalm 123:1-2, where the praying person looks up to the Lord as a servant looks at their master, dependent on his grace.Ps 130:1-4'Out of the depths I cry to you, O Lord … If you, O Lord, should mark iniquities, O Lord, who could stand?' (Psalm 130:1-4). A confession of sin and plea for mercy similar to the tax collector's prayer.Isa 57:15God dwells with the one who is crushed and lowly in spirit (Isaiah 57:15). The tax collector represents the humble and brokenhearted whom God cares for.Isa 66:2'To this man I will look, to the poor and crushed in spirit, and one who trembles at my word' (Isaiah 66:2). The tax collector's attitude is exactly what God looks upon with favor.Dan 9:18-19Daniel's prayer in Daniel 9:18-19 appeals not to his own righteousness, but to God's great mercy – the same fundamental attitude as the tax collector who asks for grace.Luke 18:14Jesus concludes in Luke 18:14 that the tax collector went home justified, not the Pharisee – 'whoever humbles himself will be exalted'.Luke 23:48At the cross, the crowd beat their breasts (Luke 23:48), the same gesture used by the tax collector as an expression of grief and repentance.Heb 4:16The call to come boldly before the throne of grace to receive mercy (Hebrews 4:16) corresponds to the tax collector's prayer that God would be merciful to him – God's gracious answer to the sinner's cry.Suggest an article, book or song about this verse
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I tell you, this man went down to his home justified, rather than the other. For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted."No manuscripts for this verse
λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ ⸂παρʼ ἐκεῖνον⸃· ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται.
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Job 22:29Job says that God humbles the proud but saves the humble: 'For he humiliates the proud, but saves those who cast down their eyes' (Job 22:29). This directly mirrors the principle Jesus states: whoever humbles themselves will be exalted.Prov 29:23Proverbs teaches: 'Pride leads to disgrace, but with humility comes honor' (Proverbs 29:23). This is the same principle Jesus expresses in his concluding statement.Prov 3:34'He mocks mockers but gives grace to the humble' (Proverbs 3:34). The tax collector who humbled himself received grace (was justified), while the Pharisee who exalted himself remained without grace.Ezek 21:26Ezekiel conveys God's word about bringing down what is high and lifting up what is low: 'The high will be brought low, and the low will be raised high' (Ezekiel 21:31). The same principle of reversal that Jesus expresses.Isa 57:15God dwells with those who are crushed and humble in spirit, to give life to the humble's spirit (Isaiah 57:15). The tax collector with his humble prayer is an illustration of this.Ps 51:19'A broken and contrite heart, O God, you will not despise' (Psalm 51:19). The tax collector's prayer—'God, be merciful to me, a sinner'—is precisely the expression of a broken and contrite heart that God accepts.Matt 23:12Jesus repeats exactly the same principle: 'Whoever exalts themselves will be humbled, and whoever humbles themselves will be exalted' (Matthew 23:12). A parallel statement in another context.Luke 14:11Also in the parable about seats at the table, Jesus states the same: 'For everyone who exalts themselves will be humbled, and whoever humbles themselves will be exalted' (Luke 14:11). A close parallel in both wording and theme.Jas 4:6James quotes Proverbs and writes: 'God opposes the proud but gives grace to the humble' (James 4:6). The Pharisee represents the proud, the tax collector the humble.Jas 4:10'Humble yourselves before the Lord, and he will exalt you' (James 4:10). A direct New Testament parallel to Jesus' words that whoever humbles themselves will be exalted.1 Pet 5:5-6Peter urges: 'Clothe yourselves with humility toward one another! For God opposes the proud but gives grace to the humble. Humble yourselves therefore under God's mighty hand, so that he may exalt you in his time' (1 Peter 5:5-6). The same principle of humility and exaltation.Rom 3:24Paul writes that people 'are justified freely by his grace' (Romans 3:24). The tax collector went home justified—not because of any merit of his own, but because he cast himself upon God's grace.Suggest an article, book or song about this verse
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People were also bringing their babies to him so that he might touch them. When the disciples saw it, they rebuked them.No manuscripts for this verse
Προσέφερον δὲ αὐτῷ καὶ τὰ βρέφη ἵνα αὐτῶν ἅπτηται· ἰδόντες δὲ οἱ μαθηταὶ ⸀ἐπετίμων αὐτοῖς.
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Matt 19:13-15The parallel passage in Matthew 19:13-15 tells the same event where people brought children to Jesus so that he would lay his hands on them and pray, but the disciples rebuked them. Jesus answered: "Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these."Mark 10:13-16The parallel passage in Mark 10:13-16 gives the most detailed account of this event, where Jesus is indignant with the disciples and says that the kingdom of God belongs to children, and that whoever does not receive the kingdom of God like a little child will never enter it.Luke 18:16-17The immediate continuation in Luke 18:16-17 shows Jesus' response: He called the children to him and said that the kingdom of God belongs to such as these, and emphasized that one must receive the kingdom of God like a little child.Matt 18:1-4In Matthew 18:1-4, Jesus uses a little child as an example and says that whoever humbles themselves like this child is the greatest in the kingdom of heaven. This underscores the same attitude toward children as in Luke 18:15.Gen 48:13-14In Gen 48:13-14, Joseph brings his sons to Jacob so that he may bless them by laying hands on them. This is an Old Testament parallel to bringing children to a spiritual leader for blessing.Luke 9:47-48In Luke 9:47-48, Jesus takes a little child and sets him beside himself, saying that whoever receives this child in his name receives him. The disciples' rejection of the children in 18:15 stands in contrast to Jesus' own attitude toward children.Luke 9:49-50In Luke 9:49-50, Jesus rebukes the disciples for preventing someone from acting in his name. The same pattern is seen in 18:15, where the disciples again try to prevent people from coming to Jesus, and Jesus corrects them.Suggest an article, book or song about this verse
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But Jesus called the children to him and said, "Let the little ones come to me, and do not hinder them, for the kingdom of God belongs to such as these.No manuscripts for this verse
ὁ δὲ Ἰησοῦς ⸂προσεκαλέσατο αὐτὰ λέγων⸃· Ἄφετε τὰ παιδία ἔρχεσθαι πρός με καὶ μὴ κωλύετε αὐτά, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ.
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Matt 19:14-15The parallel text in Matthew 19:14-15, where Jesus says, "Let the little children come to me and do not hinder them, for the kingdom of heaven belongs to such as these", and then lays his hands on them.Mark 10:14-16The parallel text in Mark 10:14-16, where Jesus becomes indignant and says, "Let the little children come to me and do not hinder them, for the kingdom of God belongs to such as these", and takes them in his arms and blesses them.Matt 18:3-4In Matthew 18:3-4, Jesus says that one must turn around and become like a child to enter the kingdom of heaven. Whoever humbles themselves like a child is the greatest in the kingdom of heaven. This elaborates on what it means that the kingdom of God belongs to children.Matt 5:3In Matthew 5:3, Jesus says, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." The humility and dependence of children reflect the spiritual poverty that characterizes those who belong to the kingdom of God.1 Cor 14:20In 1 Corinthians 14:20, Paul urges believers not to be children in understanding, but to be children in evil. A childlike innocence and trust is what Jesus points to as a characteristic of those who belong to the kingdom of God.1 Pet 2:2In 1 Peter 2:2, believers are urged to long like newborn babies for pure spiritual milk, so that by it they may grow up into salvation—a childlike hunger and dependence that aligns with Jesus' words about children's place in the kingdom of God.Luke 9:47-48In Luke 9:47-48, Jesus places a child beside him and says that whoever receives this child in his name receives him. This underscores the value Jesus places on children and humility.Mark 9:36-37In Mark 9:36-37, Jesus takes a child in his arms and says that whoever receives such a child in his name receives him. To receive the small and humble is to receive Jesus himself.John 3:3-5In John 3:3-5, Jesus tells Nicodemus that no one can see the kingdom of God unless they are born again. Becoming like a child—receiving the kingdom of God with childlike trust—is closely connected to the new birth required to enter the kingdom.Suggest an article, book or song about this verse
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Truly I tell you, whoever does not receive the kingdom of God like a little child will never enter it."No manuscripts for this verse
ἀμὴν λέγω ὑμῖν, ὃς ⸀ἂν μὴ δέξηται τὴν βασιλείαν τοῦ θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν.
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Matt 18:3Jesus says that one must turn and become like a child to enter the kingdom of heaven. This is the parallel passage in Matthew where Jesus uses the same image of receiving God's kingdom as a child (Matthew 18:3).Mark 10:15Mark's parallel to this verse, where Jesus says the same thing: Whoever does not receive the kingdom of God like a little child will never enter it (Mark 10:15).Matt 19:14Matthew's parallel account about Jesus and the children, where Jesus says "Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these" (Matthew 19:14).Mark 10:14Mark's parallel where Jesus becomes angry with the disciples and says that the kingdom of God belongs to little children (Mark 10:14).Luke 18:16The immediately preceding verse where Jesus calls the children to him and says that the kingdom of God belongs to such as these, which forms the context for the statement in verse 17 (Luke 18:16).Matt 18:4Jesus points out that whoever makes themselves like a child is the greatest in the kingdom of heaven. The humility and trust that characterize a child are necessary to receive God's kingdom (Matthew 18:4).1 Cor 14:20Paul urges the Corinthians not to be children in understanding, but in evil. This touches on the theme of childlike innocence and trust (1 Corinthians 14:20).1 Pet 2:2Peter encourages believers to long like newborn babies for pure spiritual milk, so that by it they may grow up in their salvation. The image of a child receiving with trust and dependence connects to Jesus' words about receiving the kingdom of God like a child (1 Peter 2:2).John 3:3-5Jesus tells Nicodemus that no one can see or enter the kingdom of God without being born again. The theme of new birth and becoming like a child to enter God's kingdom is closely related (John 3:3-5).Suggest an article, book or song about this verse
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A certain ruler asked him, "Good teacher, what must I do to inherit eternal life?"No manuscripts for this verse
Καὶ ἐπηρώτησέν τις αὐτὸν ἄρχων λέγων· Διδάσκαλε ἀγαθέ, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω;
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Matt 19:16The parallel text in Matthew 19:16 tells the same story where a man comes to Jesus and asks, "What good must I do to have eternal life?" Matthew identifies him as a young man, while Luke calls him a "ruler" (ἄρχων).Mark 10:17The parallel text in Mark 10:17 describes the same event where a man runs to Jesus, falls on his knees, and asks, "Good teacher, what must I do to inherit eternal life?" Mark uses the same form of address "Διδάσκαλε ἀγαθέ" as Luke.Luke 10:25In Luke 10:25, a lawyer asks Jesus a similar question: "What must I do to inherit eternal life?" (τί ποιήσας ζωὴν αἰώνιον κληρονομήσω). The wording is almost identical to the ruler's question in 18:18.John 3:15-16In John 3:15-16, Jesus speaks of eternal life (ζωὴν αἰώνιον) as God's gift through faith in the Son. This expands on the theme of how one inherits eternal life, which the ruler asks about.Dan 12:2In Daniel 12:2, we find one of the clearest Old Testament references to eternal life, where it is said that many who sleep in the dust of the earth will awake, "some to eternal life." This forms the Old Testament background for the concept of "eternal life" that the ruler asks about.Acts 16:30In Acts 16:30, the jailer in Philippi asks a similar question: "What must I do to be saved?" This reflects the universal question of salvation that the ruler also asks in Luke 18:18.Luke 23:13In Luke 23:13, the word ἄρχων (ruler/leader) is used, the same word that describes the man who asked the question in 18:18. Luke uses this term to identify him as a person of high social status.Deut 6:24-25In Deuteronomy 6:24-25, obedience to the Lord's commands is linked with life and righteousness. This Old Testament idea that doing what is right leads to life underlies the ruler's question about what he must "do" to inherit eternal life.Suggest an article, book or song about this verse
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Jesus said to him, "Why do you call me good? No one is good except God alone.No manuscripts for this verse
εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς· Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός.
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Exod 34:6-7The Lord reveals himself to Moses and proclaims his nature: 'The Lord, the Lord is a merciful and gracious God' – God alone is the source of all goodness (2 Mos 34:6-7).1 Chr 16:34'Praise the Lord, for he is good; his mercy endures forever' – God's goodness is supreme and eternal (1 Chr 16:34).Ps 25:8'The Lord is good and righteous' – the psalmist affirms that goodness is a fundamental attribute of God (Ps 25:8).Ps 100:5'For the Lord is good; his mercy endures forever' – God's goodness is absolute and without end, supporting Jesus' words that only God is good (Ps 100:5).Ps 106:1'Praise the Lord! Praise the Lord, for he is good; his mercy endures forever' – a return to God's supreme goodness (Ps 106:1).Ps 118:1'Praise the Lord, for he is good; his mercy endures forever' – God's goodness is unique and unchanging (Ps 118:1).Ps 145:9'The Lord is good to all; his mercy is over all that he has made' – God's goodness is universal and absolute (Ps 145:9).Matt 19:17Matthew's parallel account where Jesus says, 'Why do you ask me about what is good? One there is who is good.' This confirms that only God is absolutely good (Matt 19:17).Mark 10:18Mark's parallel account where Jesus answers, 'Why do you call me good? No one is good except one – God.' The same statement rendered in another gospel tradition (Mk 10:18).Jas 1:17'Every good gift and every perfect gift comes from above, from the Father of lights' – James confirms that all goodness has its origin in God alone (Jas 1:17).Suggest an article, book or song about this verse
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You know the commandments: 'Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.'"No manuscripts for this verse
τὰς ἐντολὰς οἶδας· Μὴ μοιχεύσῃς, Μὴ φονεύσῃς, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν ⸀μητέρα.
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Exod 20:12-16The Ten Commandments in Exodus 20:12-16 are the source Jesus quotes from. He restates the commandments against adultery, murder, theft, false witness, and honoring father and mother.Deut 5:16-20Deuteronomy 5:16-20 contains the repeated version of the Ten Commandments in Deuteronomy, with the same commandments Jesus quotes here.Exod 20:14"Μὴ μοιχεύσῃς" – "You shall not commit adultery" – is a direct quote from the sixth commandment in Exodus 20:14.Exod 20:13"Μὴ φονεύσῃς" – "You shall not murder" – is a direct quote from the fifth commandment in Exodus 20:13.Exod 20:15"Μὴ κλέψῃς" – "You shall not steal" – is a direct quote from the seventh commandment in Exodus 20:15.Exod 20:16"Μὴ ψευδομαρτυρήσῃς" – "You shall not bear false witness" – is a direct quote from the eighth commandment in Exodus 20:16.Exod 20:12"Τίμα τὸν πατέρα σου καὶ τὴν μητέρα" – "Honor your father and your mother" – is a direct quote from the fourth commandment in Exodus 20:12.Deut 5:18The commandment "You shall not commit adultery" is repeated in Deuteronomy 5:18.Deut 5:17The commandment "You shall not murder" is repeated in Deuteronomy 5:17.Matt 19:18-19The parallel passage in Matthew 19:18-19 recounts the same conversation with the rich young man, where Jesus lists the same commandments.Mark 10:19The parallel passage in Mark 10:19 also records Jesus' listing of the commandments to the rich man.Rom 13:9Paul summarizes the same commandments in Romans 13:9 and says that they are all summed up in the command to love your neighbor as yourself.Jas 2:11James refers to the commandments against adultery and murder in James 2:11 and emphasizes that whoever breaks one commandment is guilty of all.Suggest an article, book or song about this verse
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"All these I have kept since I was a boy," he said.No manuscripts for this verse
ὁ δὲ εἶπεν· Ταῦτα πάντα ⸀ἐφύλαξα ἐκ νεότητος ⸀μου.
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Matt 19:20In Matthew's parallel account, the young man says the same thing: "I have kept all these. What do I still lack?" (Matthew 19:20). Matthew adds that the man asks what he still lacks, showing that he feels unease despite his law-keeping.Mark 10:20Mark's parallel account records the same answer from the man: "I have kept all these since my youth" (Mark 10:20). Mark uses the same expression ἐκ νεότητός μου as Luke.Phil 3:6Paul describes himself as "blameless regarding righteousness under the law" (Philippians 3:6). This reflects the same attitude expressed by the rich man—a conviction that he has kept the commandments since his youth.Rom 10:2-3Paul writes about those who have zeal for God, but not according to true knowledge, and who seek to establish their own righteousness (Romans 10:2-3). The rich man's answer shows a similar confidence in his own law-keeping.Rom 7:9"I was once alive apart from the law, but when the commandment came, sin sprang to life" (Romans 7:9). Paul's experience contrasts with the rich man's confident claim of having kept all the commandments—a deeper understanding of the law reveals sin.Deut 4:9Moses exhorts Israel: "Only be careful and watch yourselves closely so that you do not forget what your eyes have seen… but make it known to your children and grandchildren" (Deuteronomy 4:9). Keeping the commandments from youth was an ideal in Israel, just as the rich man claims to have done.Ps 119:9"How can a young person stay on the path of purity? By living according to your word" (Psalm 119:9). The psalm expresses the ideal of keeping God's commandments from youth, which is exactly what the rich man claims to have done.Suggest an article, book or song about this verse
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When Jesus heard this, he said to him, "One thing you still lack: sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me."No manuscripts for this verse
ἀκούσας ⸀δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ· Ἔτι ἕν σοι λείπει· πάντα ὅσα ἔχεις πώλησον καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν ⸀οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι.
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Matt 19:21The parallel passage in Matthew 19:21 recounts the same conversation where Jesus tells the rich man to sell all he owns, give to the poor, and follow him.Mark 10:21The parallel passage in Mark 10:21 states that Jesus looked at the rich man with love and told him to sell everything, give to the poor, and follow him.Luke 12:33In Luke 12:33, Jesus gives a similar exhortation: "Sell what you own and give the money to the poor. Provide yourselves with purses that do not wear out, an unfailing treasure in heaven."Luke 14:33In Luke 14:33, Jesus says that no one can be his disciple without giving up everything they own, emphasizing the requirement of total surrender.Matt 6:19-21In Matthew 6:19-21, Jesus speaks about storing up treasures in heaven rather than on earth, which directly relates to the promise of "treasure in heaven" in this verse.1 Tim 6:17-19Paul urges the rich in 1 Timothy 6:17-19 to be generous and share with others, so that they store up a treasure as a solid foundation for the future – echoing Jesus' words to the rich man.Acts 2:44-45In Acts 2:44-45, the first Christians sold their property and possessions and shared with everyone who was in need, in line with Jesus' call to the rich man.Acts 4:34-35In Acts 4:34-35, believers sold their properties and laid the money at the apostles' feet, a practical expression of what Jesus asked the rich man to do.Luke 5:11In Luke 5:11, the disciples left everything and followed Jesus, an example of the total commitment required by Jesus when he spoke to the rich man.Luke 5:27-28In Luke 5:27-28, Levi left everything and followed Jesus – yet another example of giving up wealth to follow Christ.Phil 3:7-8In Philippians 3:7-8, Paul counts everything as loss in order to gain Christ, reflecting the radical demand Jesus makes to give up earthly wealth for heavenly values.Prov 19:17In Proverbs 19:17 it is written that whoever shows kindness to the poor lends to the Lord, who will repay them – an Old Testament background for the promise of treasure in heaven through giving to the poor.Suggest an article, book or song about this verse
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When the man heard this, he became deeply sad, for he was very rich.No manuscripts for this verse
ὁ δὲ ἀκούσας ταῦτα περίλυπος ⸀ἐγενήθη, ἦν γὰρ πλούσιος σφόδρα.
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Matt 19:22The parallel passage in Matthew 19:22 tells the same event: the young man went away sad, for he had great wealth. Matthew adds that he was "young".Mark 10:22The parallel passage in Mark 10:22 describes the same scene where the man became sorrowful and walked away, because he possessed many possessions.Luke 18:24-25In Luke 18:24–25, Jesus comments on the man's reaction and says that it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God, which directly follows from the man's grief over being unable to let go of his wealth.1 Tim 6:9-101 Timothy 6:9–10 warns that those who desire to be rich fall into temptation and traps, and that the love of money is the root of all kinds of evil. This illustrates why the rich man was sad—his wealth had taken hold of his heart.Eccl 5:9-10Ecclesiastes 5:9–10 speaks about how whoever loves money never has enough. The man's sorrow reflects this attachment to wealth that prevented him from following Jesus.Luke 12:15In Luke 12:15, Jesus warns against greed and says that a person's life does not consist in the abundance of possessions. The rich man's sadness shows just how difficult it is to let go of material wealth.Luke 8:14Luke 8:14 describes in the parable of the sower that some are choked by riches and the cares of life so that they do not bear mature fruit. The rich man's reaction is a concrete example of this.Ps 62:11Psalm 62:10 admonishes: "When wealth increases, set not your heart on it." The rich man's sorrow shows that his heart was tied to his wealth rather than obedience to God.Matt 6:24In Matthew 6:24, Jesus says that no one can serve two masters—God and mammon. The rich man's sadness reveals that he could not choose God over his riches.Heb 12:15-17Hebrews 12:15–17 uses Esau as an example of someone who sold his birthright for a single meal. Just as Esau traded blessing for something perishable, the rich man chose his possessions over eternal life.Suggest an article, book or song about this verse
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Jesus looked at him and said, "How hard it is for those who have wealth to enter the kingdom of God!No manuscripts for this verse
Ἰδὼν δὲ αὐτὸν ὁ ⸀Ἰησοῦς εἶπεν· Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες ⸂εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσπορεύονται⸃·
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Prov 11:28The one who trusts in their wealth will fall. Proverbs 11:28 warns against placing confidence in riches, which is precisely the danger Jesus points out for those who have many possessions.Luke 18:25In Luke 18:25, Jesus expands on this statement with the image of a camel going through the eye of a needle, emphasizing how difficult it is for a rich person to enter the kingdom of God.Matt 19:23-24The parallel passage in Matthew 19:23-24 recounts the same scene where Jesus says it is hard for a rich person to enter the kingdom of heaven, using the camel and the needle's eye as an illustration.Mark 10:23-25In Mark 10:23-25, we find Mark's parallel account where Jesus looks at his disciples and says the same thing about how difficult it is for the rich to enter the kingdom of God.1 Tim 6:9-10Paul warns in 1 Timothy 6:9-10 that those who want to be rich fall into temptation and a trap, and that the love of money is the root of all kinds of evil – this sheds light on why wealth makes it difficult to enter God's kingdom.Jas 5:1-3James 5:1-3 speaks sharply to the rich about the judgment awaiting them and highlights the dangers of hoarding wealth, in line with Jesus' warning.Prov 30:8-9Agur's prayer in Proverbs 30:8-9 asks for neither poverty nor riches, because wealth can lead one to deny God – an insight that underlies Jesus' words about the difficulty rich people face entering God's kingdom.Ps 62:11Psalm 62:11 admonishes: "Do not trust in riches when they increase." This is the background for Jesus' warning that wealth can become an obstacle to the kingdom of God.Luke 12:15-21In the parable of the rich farmer in Luke 12:15-21, Jesus warns against greed and shows that accumulating wealth for oneself without being rich toward God leads to destruction – the same theme as in 18:24.Luke 6:24Luke 6:24 pronounces a "woe" upon the rich, because they have already received their comfort. This underscores the same warning about the danger of wealth that Jesus gives in 18:24.Heb 13:5Hebrews 13:5 urges us to keep our lives free from the love of money and be content with what we have, which explains why wealth can hinder entry into God's kingdom.Suggest an article, book or song about this verse
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Indeed, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God."No manuscripts for this verse
εὐκοπώτερον γάρ ἐστιν κάμηλον διὰ ⸂τρήματος βελόνης⸃ εἰσελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν.
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Matt 19:24The parallel passage in Matthew where Jesus uses the same image of the camel and the needle's eye: 'It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God' (Matthew 19:24).Mark 10:25The parallel passage in Mark with the same statement about the camel and the needle's eye, emphasizing how difficult it is for the rich to enter the kingdom of God (Mark 10:25).Luke 18:24The preceding verse where Jesus sees that the rich ruler has become sorrowful and says, 'How hard it is for those who have wealth to enter the kingdom of God!' – which provides the immediate context for the needle's eye image (Luke 18:24).Luke 18:27Jesus' answer to the disciples' despair: 'What is impossible for people is possible with God.' This shows that although it is impossible for the rich to save themselves, God can make it possible (Luke 18:27).Luke 6:24In the Sermon on the Plain according to Luke, Jesus pronounces a 'woe' upon the rich: 'Woe to you who are rich, for you have received your comfort.' Wealth is an obstacle to entering the kingdom of God (Luke 6:24).1 Tim 6:9-10Paul warns that those who want to be rich fall into temptation and a snare, and that love of money is a root of all kinds of evil – which expands on the dangers of wealth that Jesus speaks about (1 Timothy 6:9-10).Luke 12:16-21The parable of the rich farmer who stores up treasures for himself but is not rich toward God. It illustrates why wealth can prevent someone from entering the kingdom of God (Luke 12:16-21).Luke 16:13Jesus says that no servant can serve two masters – one cannot serve both God and Mammon. The power of wealth over the heart makes it difficult to enter the kingdom of God (Luke 16:13).Jer 13:23Jeremiah's rhetorical question about whether a leopard can change its spots illustrates that for people it is impossible to change their nature – a parallel to the impossible image of the camel going through the needle's eye (Jeremiah 13:23).Jas 1:10-11James urges the rich to boast in their humiliation, for they will pass away like the flower of the field. The fleeting nature of wealth and its danger to the soul sheds light on Jesus' words (James 1:10-11).Suggest an article, book or song about this verse
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Those who heard it said, "Then who can be saved?"No manuscripts for this verse
Εἶπαν δὲ οἱ ἀκούσαντες· Καὶ τίς δύναται σωθῆναι;
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Luke 18:27Jesus answers this question immediately in the next verse: "What is impossible with man is possible with God" (Luke 18:27). Salvation is God's work, not man's.Matt 19:25-26The parallel passage in Matthew where the disciples ask the same question: "Who then can be saved?" and Jesus answers that for God all things are possible (Matthew 19:25-26).Mark 10:26-27The parallel passage in Mark where those who heard this were even more amazed and asked one another, "Who then can be saved?" (Mark 10:26-27).Gen 18:14The Lord's question to Abraham: "Is anything too hard for the Lord?" (Genesis 18:14). What is impossible for humans to achieve—salvation—is possible with God.Job 42:2Job acknowledges that nothing is impossible for God: "I know that you can do all things" (Job 42:2). This supports the answer Jesus gives to the question of who can be saved.Jer 32:17Jeremiah's confession: "Nothing is too hard for you" (Jeremiah 32:17). God's omnipotence makes salvation possible even though it is impossible for humans.Zech 8:6The Lord says through Zechariah: "If this is too hard in the eyes of this people, will it also be too hard in my eyes?" (Zechariah 8:6). God's power surpasses human limitations.Eph 2:8-9Paul emphasizes that salvation is God's gift, not from works: "For by grace you have been saved through faith. It is not your own doing; it is the gift of God" (Ephesians 2:8-9). The answer to the question of who can be saved is that salvation comes from God alone.Rom 10:13"Everyone who calls on the name of the Lord will be saved" (Romans 10:13). Salvation is available to all through God's grace, even though it seems impossible by human standards.Suggest an article, book or song about this verse
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He replied, "What is impossible for human beings is possible for God."No manuscripts for this verse
ὁ δὲ εἶπεν· Τὰ ἀδύνατα παρὰ ἀνθρώποις δυνατὰ ⸂παρὰ τῷ θεῷ ἐστιν⸃.
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Gen 18:14God asks Abraham: "Is anything too hard for the Lord?" Then Sarah laughed at the thought of bearing a child in her old age. This confirms that nothing is impossible for God—the same principle Jesus states in Genesis 18:14.Job 42:2Job acknowledges that no plan is too hard for God: "I know that you can do all things, and that no purpose of yours can be thwarted." This affirms God's omnipotence as Jesus points to in Job 42:2.Jer 32:17Jeremiah praises God and says: "Nothing is too hard for you." This is a direct parallel to Jesus' statement that what is impossible for humans is possible for God, see Jeremiah 32:17.Jer 32:27The Lord answers Jeremiah: "I am the Lord, the God of all flesh. Is anything too hard for me?" Yet another confirmation from Jeremiah that nothing is impossible for God, see Jeremiah 32:27.Zech 8:6Zechariah prophesies that even if something seems impossible in the eyes of the people, it is not impossible for the Lord of hosts. This text in Zechariah 8:6 shows the same principle as Jesus' words in Luke 18:27.Matt 19:26Matthew's parallel account where Jesus says: "For humans this is impossible, but for God all things are possible." This is the direct parallel to Luke 18:27, see Matthew 19:26.Mark 10:27Mark's parallel account where Jesus looks at the disciples and says: "For humans it is impossible, but not for God. For all things are possible with God." See Mark 10:27.Luke 1:37The angel Gabriel says to Mary: "For nothing is too hard for God." This statement in Luke 1:37 is an early confirmation in the Gospel of Luke of the same principle Jesus affirms in 18:27.Rom 4:17Paul describes Abraham's faith in God "who gives life to the dead and calls into being things that were not, as though they were." God's power surpasses human ability, as Jesus emphasizes in Romans 4:17.Eph 3:20Paul praises God "who is able to do far more abundantly than all that we ask or think." This underscores that God's power greatly exceeds human limitations, see Ephesians 3:20.Suggest an article, book or song about this verse
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Peter said, "Look, we have left what was ours and followed you."No manuscripts for this verse
Εἶπεν δὲ ⸀ὁ Πέτρος· Ἰδοὺ ἡμεῖς ⸂ἀφέντες τὰ ἴδια⸃ ἠκολουθήσαμέν σοι.
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Matt 4:20-22When Jesus called the disciples, they left everything and followed him. Peter refers to this moment when he says "we have left everything and followed you" (Matthew 4:20-22).Matt 19:27The parallel passage in Matthew where Peter says exactly the same thing: "See, we have left everything and followed you" (Matthew 19:27).Mark 10:28The parallel passage in Mark where Peter says: "See, we have left everything and followed you" (Mark 10:28).Luke 5:11When Peter was called by Jesus, he left everything and followed him – this is the background for his statement here (Luke 5:11).Luke 5:28Levi (Matthew) also left everything and followed Jesus, just as Peter describes here that the disciples have done (Luke 5:28).Luke 14:33Jesus' teaching that whoever does not give up all they own cannot be his disciple – Peter's statement shows that the disciples have met this requirement (Luke 14:33).Phil 3:7-8Paul expresses the same principle – counting everything as loss to gain Christ – which Peter here illustrates by having left everything to follow Jesus (Philippians 3:7-8).Deut 33:9The tribe of Levi left family and property for the Lord's sake, an example of the sacrifice the disciples made by leaving everything to follow Jesus (Deuteronomy 33:9).Suggest an article, book or song about this verse
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And Jesus said to them, "Truly I tell you, there is no one who has left house or wife or brothers or parents or children for the sake of the kingdom of GodNo manuscripts for this verse
ὁ δὲ εἶπεν αὐτοῖς· Ἀμὴν λέγω ὑμῖν ὅτι οὐδείς ἐστιν ὃς ἀφῆκεν οἰκίαν ἢ ⸂γυναῖκα ἢ ἀδελφοὺς ἢ γονεῖς⸃ ἢ τέκνα ἕνεκεν τῆς βασιλείας τοῦ θεοῦ,
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Luke 14:26Jesus says that whoever does not hate father and mother, wife, children, brothers and sisters, yes, even their own life, cannot be his disciple. This expresses the same radical demand to prioritize God's kingdom over family relationships as in Luke 14:26.Matt 19:29The parallel passage in Matthew where Jesus gives the same promise to those who have left houses, brothers, sisters, father, mother, children or fields for his name's sake (Matthew 19:29).Mark 10:29-30The parallel passage in Mark where Jesus promises a hundredfold return to anyone who has left houses, brothers, sisters, mother, father, children or fields for his and the gospel's sake (Mark 10:29-30).Deut 33:9The tribe of Levi, which said about their father and mother: "I do not see him", and who did not know their brothers or children, but kept the Lord's word. An Old Testament example of placing God's call above family ties (Deuteronomy 33:9).Luke 18:30The immediate continuation where Jesus promises that whoever has left these things will receive many times more in this time and eternal life in the coming world (Luke 18:30).Luke 9:59-62Jesus calls people to follow him without turning back to say goodbye to their family or bury their father – the same radical demand to prioritize God's kingdom (Luke 9:59-62).Phil 3:8Paul counts everything as loss compared to knowing Christ Jesus, his Lord, and has given up all for Christ's sake – a personal fulfillment of Jesus' words about leaving everything for the sake of God's kingdom (Philippians 3:8).Heb 11:24-26Moses gave up being called the son of Pharaoh's daughter and chose rather to suffer with God's people, considering Christ's disgrace greater wealth than Egypt's treasures – an example of leaving everything for the sake of God's kingdom (Hebrews 11:24-26).Suggest an article, book or song about this verse
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who will not receive many times as much in this present age, and in the age to come, eternal life."No manuscripts for this verse
ὃς ⸀οὐχὶ μὴ ⸀ἀπολάβῃ πολλαπλασίονα ἐν τῷ καιρῷ τούτῳ καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον.
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Luke 18:30Jesus says that whoever has left everything for the sake of God's kingdom will receive 'a hundredfold' in this time and 'eternal life' in the age to come. The parallel passages in the other Gospels expand on this promise: Matthew 19:29 and Mark 10:30.Matt 19:29Matthew's parallel to Luke 18:30: 'Everyone who has left house or brothers or sisters or father or mother or children or fields for my name's sake will receive a hundredfold and inherit eternal life.' The same promise of abundant reward and eternal life.Mark 10:29-30Mark's parallel passage expands the promise with an explicit distinction between reward 'now in this time' and 'eternal life in the age to come,' which corresponds exactly to Luke's wording about 'this time' and 'the coming age.'Luke 10:25The expert in the law asks Jesus: 'What must I do to inherit eternal life?' (ζωὴν αἰώνιον). The same expression as in Luke 18:30, where eternal life is promised to those who follow Jesus.Luke 18:18The context of the promise: the rich man asks Jesus, 'What must I do to inherit eternal life?' – the same eternal life that Jesus promises in verse 30 to those who leave everything for the sake of God's kingdom.John 10:28Jesus says: 'I give them eternal life; they will never perish, and no one will snatch them out of my hand.' Eternal life as Jesus' gift to those who follow him, just as promised in Luke 18:30.Rom 8:18Paul writes that 'the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.' The same contrast between 'this time' (ἐν τῷ καιρῷ τούτῳ) and the coming glory as in Luke 18:30.2 Cor 4:17'For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all.' The idea that present sacrifices lead to eternal reward corresponds to Jesus' promise in Luke 18:30.1 Tim 4:8Paul speaks of a promise for both 'the life that now is and for the one to come' – a parallel to Jesus' distinction between reward in this time and in the age to come.Dan 12:2Daniel prophesies about the resurrection: 'Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.' Eternal life (חַיֵּי עוֹלָם) as an eschatological promise – the background for Jesus' use of the expression ζωὴν αἰώνιον in Luke 18:30.Heb 6:5The Letter to the Hebrews speaks of having 'tasted the good word of God and the powers of the age to come' – 'the coming age' (τῷ αἰῶνι τῷ ἐρχομένῳ) that Jesus refers to in Luke 18:30.Suggest an article, book or song about this verse
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Then he took the Twelve aside and said to them, "Look, we are going up to Jerusalem, and everything written by the prophets about the Son of Man will be fulfilled.No manuscripts for this verse
Παραλαβὼν δὲ τοὺς δώδεκα εἶπεν πρὸς αὐτούς· Ἰδοὺ ἀναβαίνομεν εἰς ⸀Ἰερουσαλήμ, καὶ τελεσθήσεται πάντα τὰ γεγραμμένα διὰ τῶν προφητῶν τῷ υἱῷ τοῦ ἀνθρώπου·
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Luke 18:31Jesus took the twelve disciples aside to prepare them for what was about to happen in Jerusalem. Parallel passages are found in Matthew 20:17-19 and Mark 10:32-34, where the same event is described with similar details.Matt 20:17-19Matthew's parallel account of Jesus' third prediction of his suffering, where he takes the twelve disciples aside on the way up to Jerusalem and tells them about his coming suffering, death, and resurrection.Mark 10:32-34Mark's parallel account, where Jesus is on his way up to Jerusalem and tells the twelve in detail what will happen to him—being handed over, mocked, spit upon, flogged, and killed, and rising again on the third day.Isa 53:1-12Isaiah's song of the suffering servant is a central prophecy about the suffering and death of the Son of Man. Jesus refers to how 'all that has been written by the prophets about the Son of Man' will be fulfilled, and Isaiah 53:1-12 is the most detailed Old Testament prophecy concerning the coming Messiah's substitutionary suffering.Ps 22:1-19Psalm 22:1-19 is a prophetic psalm that describes in detail the Messiah's suffering—mockery, piercing of hands and feet, division of garments—all of which are fulfilled in Jesus' story of suffering in Jerusalem.Luke 24:25-27After the resurrection, Jesus rebukes the travelers on the road to Emmaus and shows them everything the prophets have said about him: Luke 24:25-27. This confirms that 'all that has been written by the prophets' (18:31) concerns his suffering and glory.Luke 24:44-46Jesus shows the disciples that all that was written about him in the Law of Moses, the Prophets, and the Psalms had to be fulfilled (Luke 24:44-46). This expands on what he said in 18:31, namely that the words of the prophets concerning the Son of Man must come to pass.Luke 9:22Jesus' first prediction of his suffering in Luke: Luke 9:22, where he says that the Son of Man must suffer greatly, be rejected, be killed, and rise again on the third day.Luke 9:44-45Jesus' second prediction of his suffering in Luke (Luke 9:44-45), where he says that the Son of Man will be handed over into human hands, but the disciples did not understand this saying—just as they also failed to understand it in 18:34.Hos 6:1-2Hosea 6:1-2 speaks of the Lord making alive after two days and raising up on the third day, which has been understood as a prophetic reference to the resurrection that Jesus here predicts.Acts 13:27-29Paul explains in Acts 13:27-29 that the people and leaders of Jerusalem fulfilled the words of the prophets when they condemned Jesus—a direct fulfillment of what Jesus predicted in Luke 18:31.Suggest an article, book or song about this verse
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He will be handed over to the Gentiles; he will be mocked and insulted and spit upon.No manuscripts for this verse
παραδοθήσεται γὰρ τοῖς ἔθνεσιν καὶ ἐμπαιχθήσεται καὶ ὑβρισθήσεται καὶ ἐμπτυσθήσεται,
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Isa 53:3-5Isaiah's prophecy of the suffering servant describes how the Messiah would be despised, mocked, and dishonored—fulfilled in what Jesus predicts here about being ridiculed and mistreated. Isaiah 53:3-5Isa 50:6The prophecy that the Lord's servant offers his back to those who strike him and his cheeks to those who tear out his beard, and does not hide his face from shame and spitting—a direct parallel to Jesus' words about being spat upon. Isaiah 50:6Matt 20:18-19Jesus' parallel prediction in the Gospel of Matthew that the Son of Man will be handed over to the Gentiles to be mocked, flogged, and crucified. Matthew 20:18-19Mark 10:33-34Mark's parallel account where Jesus predicts he will be handed over to the Gentiles, mocked, spat upon, flogged, and killed. Mark 10:33-34Mark 15:16-20The fulfillment of Jesus' prophecy: The soldiers mocked him, placed a crown of thorns on his head, spat on him, and struck him. Mark 15:16-20Matt 27:27-31The fulfillment in Matthew: Roman soldiers (the Gentiles) mocked, spat upon, and mistreated Jesus before the crucifixion. Matthew 27:27-31Luke 23:11Herod and his soldiers mock and ridicule Jesus—part of the fulfillment that he was handed over to the Gentiles and dishonored. Luke 23:11Luke 23:36-37The soldiers mocked Jesus while he hung on the cross, fulfilling his prediction about being ridiculed by the Gentiles. Luke 23:36-37Acts 2:23Peter's Pentecost sermon confirms that Jesus was handed over according to God's set purpose and foreknowledge, and was killed by the hands of lawless men (the Gentiles). Acts 2:23Ps 22:7-9The messianic psalm describes how the suffering one is mocked, ridiculed, and despised by people—a prophetic foreshadowing of Jesus' suffering. Psalm 22:7-9Suggest an article, book or song about this verse
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They will flog him and kill him, and on the third day he will rise."No manuscripts for this verse
καὶ μαστιγώσαντες ἀποκτενοῦσιν αὐτόν, καὶ τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστήσεται.
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Isa 50:6Isaiah prophesies about the Lord's servant who gives his back to those who strike: "I offered my back to those who beat me" – a prophetic parallel to the whipping Jesus predicted in Isaiah 50:6.Isa 53:5Isaiah's prophecy about the suffering servant who was wounded and crushed for our transgressions points forward to Jesus' suffering and death that he predicts in Isaiah 53:5.Isa 53:8-9The prophecy that the Lord's servant would be taken away from the land of the living and given a grave corresponds to Jesus' prediction about his death in Isaiah 53:8-9.Hos 6:2The prophecy "on the third day he will raise us up" from Hosea is an Old Testament background for Jesus' prediction of resurrection on the third day in Hosea 6:2.Matt 16:21Jesus predicts his suffering, death, and resurrection on the third day to the disciples, parallel to Luke 18:33, in Matthew 16:21.Matt 17:23The second prediction of suffering in Matthew where Jesus says he will be killed and raised on the third day, corresponding to Matthew 17:23.Matt 20:19Matthew's parallel to Luke 18:33 where Jesus specifically mentions whipping and crucifixion, as well as resurrection on the third day, in Matthew 20:19.Mark 10:34Mark's parallel account of this third prediction of suffering, where Jesus predicts he will be mocked, spat upon, whipped, and killed, and raised after three days, in Mark 10:34.Acts 2:23-24Peter's Pentecost sermon confirms the fulfillment of Jesus' prediction: God raised him up and freed him from the pains of death, in Acts 2:23-24.1 Cor 15:4Paul confesses the early Christian creed that Christ died, was buried, and rose on the third day according to the Scriptures – the fulfillment of what Jesus predicted in 1 Corinthians 15:4.Luke 24:6-7The angel at the empty tomb reminds the women of Jesus' own words that he must be crucified and rise on the third day – a direct reference to the prediction in Luke 18:33, in Luke 24:6-7.John 19:1The fulfillment of the prediction about whipping: Pilate had Jesus whipped, in John 19:1.Suggest an article, book or song about this verse
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But they understood none of this. Its meaning was hidden from them, and they did not grasp what he was saying.No manuscripts for this verse
καὶ αὐτοὶ οὐδὲν τούτων συνῆκαν, καὶ ἦν τὸ ῥῆμα τοῦτο κεκρυμμένον ἀπʼ αὐτῶν, καὶ οὐκ ἐγίνωσκον τὰ λεγόμενα.
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Luke 9:45Even earlier, the disciples did not understand Jesus' words about his suffering: "But they did not understand this saying; it was hidden from them, so that they might not grasp it" (Luke 9:45). An almost identical formulation shows that this was a recurring problem for the disciples.Luke 2:50Even as a child, Jesus said things that those closest to him did not understand: "But they did not understand what he said to them" (Luke 2:50). Luke uses this motif of lack of understanding throughout his gospel.Mark 9:32Mark reports the same about the disciples' lack of understanding after Jesus' second prediction of his suffering: "But they did not understand this saying and were afraid to ask him" (Mark 9:32).Mark 8:17Jesus rebuked the disciples for their lack of understanding: "Do you still not understand or perceive? Is your heart hardened?" (Mark 8:17). The disciples' foolishness is a central theme in the Gospel of Mark.John 12:16John also tells us that the disciples did not at first understand what happened: "His disciples did not understand these things at first. But when Jesus had been glorified, they remembered that these things were written about him" (John 12:16). Understanding came only after the resurrection.John 20:9Even at the empty tomb, the disciples still had not understood what the Scripture says: "For as yet they did not understand the Scripture, that he must rise from the dead" (John 20:9).Luke 24:25-27After the resurrection, Jesus opened the disciples' understanding by explaining the Scriptures: "O foolish ones, and slow of heart to believe all that the prophets have spoken!" (Luke 24:25-27). What had been hidden was now revealed.Luke 24:45-46Jesus "opened their minds so they could understand the Scriptures" (Luke 24:45-46). This is the direct resolution of the lack of understanding described in Luke 18:34.2 Cor 3:14-16Paul writes that a veil lies over the mind when the Law of Moses is read, but "when one turns to the Lord, the veil is removed" (2 Corinthians 3:14-16). The idea that truth can be "hidden" until God reveals it is parallel.Isa 6:9-10Isaiah's prophecy about the people's spiritual blindness: "Hear and hear, but do not understand! See and see, but do not perceive!" (Isaiah 6:9-10). The disciples' lack of understanding belongs to the broader biblical motif of spiritual blindness.Suggest an article, book or song about this verse
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As Jesus approached Jericho, a blind man was sitting by the roadside begging.No manuscripts for this verse
Ἐγένετο δὲ ἐν τῷ ἐγγίζειν αὐτὸν εἰς Ἰεριχὼ τυφλός τις ἐκάθητο παρὰ τὴν ὁδὸν ⸀ἐπαιτῶν.
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Luke 18:35-43The entire account of the blind man at Jericho is found in Luke 18:35-43. Parallel accounts are found in Matthew 20:29-34 and Mark 10:46-52.Mark 10:46-52Mark's parallel account of the blind Bartimaeus at Jericho (Mark 10:46-52). Mark names the blind man as Bartimaeus, son of Timaeus, and places the event when Jesus was leaving Jericho.Matt 20:29-34Matthew's parallel account (Matthew 20:29-34) mentions two blind men at Jericho who cried out to Jesus for healing.Matt 9:27-31Another account in Matthew 9:27-31 where two blind men follow Jesus and cry, "Have mercy on us, Son of David!", similar to the blind man's cry in Luke 18.Luke 19:1Luke 19:1 continues the account with Jesus entering Jericho and passing through the town, connecting to his approach to Jericho in this verse.Luke 10:30Jericho is also mentioned in the parable of the good Samaritan (Luke 10:30), where the road from Jerusalem to Jericho serves as the setting for the events.Josh 6:26Jericho is a city with a long history in the Bible. In Joshua 6:26, Joshua pronounces a curse on anyone who rebuilds Jericho, highlighting the city's significance in the biblical narrative.Luke 7:21-22In Luke 7:21-22, Jesus heals many blind people and sends word to John that the blind see – a fulfillment of the messianic prophecy in Isaiah 35:5 and 61:1.Isa 35:5The prophecy in Isaiah 35:5 that the eyes of the blind will be opened in the messianic age. The healing of the blind man at Jericho is a fulfillment of this prophecy.Isa 42:7In Isaiah 42:7, it is prophesied about the Lord's servant who will open the eyes of the blind – a messianic prophecy pointing forward to Jesus' healings of the blind.Suggest an article, book or song about this verse
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When he heard a crowd passing by, he kept asking what this meant.No manuscripts for this verse
ἀκούσας δὲ ὄχλου διαπορευομένου ἐπυνθάνετο ⸀τί εἴη τοῦτο·
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Mark 10:46-47In Mark's parallel account, the blind Bartimaeus hears that it is Jesus of Nazareth passing by and begins to call out to him. Both texts describe the blind man hearing the crowd pass and seeking to understand what is happening (Mark 10:46-47).Matt 20:29-30Matthew's parallel account of the healing of the blind near Jericho, where the blind also perceive that Jesus is passing by and cry out to him (Matt 20:29-30).Luke 18:37The following verse in which the crowd answers the blind man that it is Jesus of Nazareth passing by—the answer to the question he asked in verse 36 (Luke 18:37).Luke 19:3-4Zacchaeus also wants to see who Jesus is as he passes through Jericho and takes action to find out—a similar situation where someone seeks to understand what is happening while Jesus travels through the city (Luke 19:3-4).Luke 8:42Another situation in which a crowd (ὄχλος) presses around Jesus, creating confusion and obstacles for those seeking him (Luke 8:42).Suggest an article, book or song about this verse
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They told him, "Jesus of Nazareth is passing by."No manuscripts for this verse
ἀπήγγειλαν δὲ αὐτῷ ὅτι Ἰησοῦς ὁ Ναζωραῖος παρέρχεται.
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Matt 2:23Jesus was called a 'Nazarene' – Matthew 2:23 tells us that Joseph settled in Nazareth so that what was spoken through the prophets might be fulfilled, namely that he would be called a Nazarene. The term 'Ναζωραῖος' in Luke 18:37 links Jesus to his hometown of Nazareth.Matt 21:11In Matthew 21:11, the crowd identifies Jesus as 'the prophet from Nazareth in Galilee.' Similarly, in Luke 18:37, the crowd identifies Jesus as 'the Nazarene' as he passes by.Luke 4:16In Luke 4:16, it is told that Jesus came to Nazareth, where he had grown up. This is the background for why people called him 'Jesus of Nazareth' (Ναζωραῖος), as they do in Luke 18:37.John 1:45-46In John 1:45–46, Philip refers to Jesus as 'him from Nazareth,' and Nathanael asks whether anything good can come from Nazareth. The term 'Nazarene' was thus a well-known identifier for Jesus.John 18:5-7In John 18:5–7, the soldiers identify the one they are seeking as 'Jesus of Nazareth' (Ἰησοῦν τὸν Ναζωραῖον) – exactly the same designation used in Luke 18:37.Acts 2:22In Acts 2:22, Peter refers to Jesus as 'Jesus of Nazareth' (Ἰησοῦν τὸν Ναζωραῖον) in his Pentecost sermon. The term was used as a fixed identifier for Jesus in early preaching.Luke 18:36In Luke 18:36, the blind man heard that a crowd was passing by and asked what it was. Verse 37 is the answer he received – that it was Jesus of Nazareth who was passing by. The verse provides the immediate context.Luke 18:38-39In Luke 18:38–39, the blind man cries out, 'Jesus, Son of David, have mercy on me!' in response to the information in verse 37. He recognizes Jesus as the Messiah and uses the messianic title 'Son of David' instead of simply 'Nazarene.'Mark 10:47The parallel passage in Mark 10:47 tells us that the blind man Bartimaeus heard that it was 'Jesus of Nazareth' and began to shout. Mark gives the same scene with a few more details.Suggest an article, book or song about this verse
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So he called out, "Jesus, Son of David, have mercy on me!"No manuscripts for this verse
καὶ ἐβόησεν λέγων· Ἰησοῦ υἱὲ Δαυίδ, ἐλέησόν με.
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Isa 9:6-7Isaiah prophesies about 'the son of David' – the Messiah who will sit on David's throne. The blind man's cry, 'Jesus, you son of David,' is a messianic confession linked to this prophecy (Isaiah 9:6-7).Jer 23:5-6Jeremiah prophesies about a righteous branch that will arise from David's line. The cry 'son of David' reflects the expectation of this messianic descendant (Jeremiah 23:5-6).Ps 51:3The psalmist's prayer, 'Be merciful to me, O God' (ἐλέησόν με in the LXX), mirrors the same urgent plea for mercy that the blind man cries out to Jesus (Psalms 51:3).Matt 9:27Two blind men cry out to Jesus with the same words: 'You son of David, have mercy on us!' – a close parallel passage to the blind man at Jericho (Matthew 9:27).Matt 15:22The Canaanite woman cries out to Jesus: 'Lord, you son of David, have mercy on me!' – the same messianic title and the same plea for mercy (Matthew 15:22).Matt 20:30-31Matthew's parallel account of the blind men at Jericho crying out, 'Lord, you son of David, have mercy on us!' (Matthew 20:30-31).Mark 10:47-48Mark's parallel account of Bartimaeus crying out: 'Jesus, you son of David, have mercy on me!' – a direct parallel to Luke's text (Mark 10:47-48).Matt 1:1Matthew opens his gospel by calling Jesus 'son of David,' thereby confirming the messianic lineage that the blind man confesses (Matthew 1:1).Rom 1:3-4Paul confesses that Jesus Christ, 'according to the flesh, is descended from David's line' – the theological background behind the cry 'son of David' (Romans 1:3-4).Suggest an article, book or song about this verse
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Those in front rebuked him and told him to be quiet, but he shouted all the louder, "Son of David, have mercy on me!"No manuscripts for this verse
καὶ οἱ προάγοντες ἐπετίμων αὐτῷ ἵνα ⸀σιγήσῃ· αὐτὸς δὲ πολλῷ μᾶλλον ἔκραζεν· Υἱὲ Δαυίδ, ἐλέησόν με.
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Luke 18:38In the previous verse, the blind man cries out, "Jesus, Son of David, have mercy on me!" – the same cry he repeats with even greater force in verse 39, despite the crowd's attempt to silence him. See Luke 18:38.Matt 20:30-31In Matthew's parallel account of the two blind men at Jericho, exactly the same thing happens: the crowd rebukes them to be silent, but they only cry out even louder, "Lord, Son of David, have mercy on us!" See Matthew 20:30-31.Mark 10:47-48In Mark's account of Bartimaeus at Jericho, many rebuke him and tell him to be quiet, but he cries out even more, "Son of David, have mercy on me!" – a direct parallel to Luke 18:39. See Mark 10:47-48.Matt 15:22-23The Canaanite woman calls out to Jesus as "Son of David" and asks for mercy, while the disciples urge Jesus to send her away – but she does not give up. A similar pattern where some try to prevent someone from reaching Jesus, yet that person holds fast to their plea. See Matthew 15:22-23.Luke 18:15-16Earlier in the same chapter, the disciples rebuke those bringing little children to Jesus, but Jesus calls them to himself. This shows the recurring pattern in Luke 18 where people try to stop others from coming to Jesus, yet Jesus welcomes them anyway. See Luke 18:15-16.Matt 9:27Two blind men follow after Jesus and cry out, "Have mercy on us, Son of David!" – the messianic shout and plea for mercy that also the blind man in Luke 18:39 holds fast to. See Matthew 9:27.Ps 22:3The psalmist cries out to God and does not give up even though he receives no answer: "My God, I cry out by day, but you do not answer." This persistent endurance in prayer mirrors the blind man's refusal to be silent. See Psalms 22:3.Luke 18:1-8The parable of the unjust judge and the widow who does not give up, right at the beginning of this chapter, illustrates the value of persistent prayer – the same principle demonstrated by the blind man as he cries out even louder despite opposition. See Luke 18:1-8.Suggest an article, book or song about this verse
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Jesus stopped and ordered that the man be brought to him. When he came near, Jesus asked him,No manuscripts for this verse
σταθεὶς δὲ ⸀ὁ Ἰησοῦς ἐκέλευσεν αὐτὸν ἀχθῆναι πρὸς αὐτόν. ἐγγίσαντος δὲ αὐτοῦ ἐπηρώτησεν αὐτόν·
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Luke 18:40Jesus stopped and commanded that the blind man be brought to him. This shows Jesus' attention to those who call out to him in faith. In the parallel account in Mark 10:49, the blind man is called to Jesus with the words, "Be of good cheer, arise! He is calling you."Matt 20:32In Matt 20:32 the parallel account is told where Jesus stopped and called out to the blind men and asked what they wanted him to do for them, following the same pattern: Jesus stops, calls them to himself, and asks.Luke 7:44In Luke 7:44, Jesus stops and turns toward the woman who had anointed his feet, speaking to Simon. Luke uses a similar approach where Jesus pauses and gives his attention to someone seeking him.Luke 18:35-39The context in Luke 18:35–39 shows that the blind man at Jericho cried out, "Jesus, Son of David, have mercy on me!" despite the crowd trying to silence him. It is this cry that causes Jesus to stop.Luke 18:41-42The continuation in Luke 18:41–42 shows Jesus' question, "What do you want me to do for you?" and the healing. Verse 40 is the transition where Jesus takes the initiative to meet the blind man's faith.Luke 8:44-47In Luke 8:44–47, Jesus stops and seeks out the woman who touched him in the crowd. Here too, Jesus shows personal attention amid a multitude and calls the believer to himself.Mark 10:49-50In Mark 10:49–50 it is described that Jesus stopped and said, "Call him here!", and Bartimaeus threw off his cloak, jumped up, and came to Jesus. Mark's account gives further details about the same event.Isa 55:6Isaiah 55:6 urges: "Seek the Lord while he may be found; call on him while he is near." The blind man's cry and Jesus' response—that he stops and calls him to himself—is a living illustration of this prophetic word.Suggest an article, book or song about this verse
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"What do you want me to do for you?" "Lord, let me see again," he said.No manuscripts for this verse
⸀Τί σοι θέλεις ποιήσω; ὁ δὲ εἶπεν· Κύριε, ἵνα ἀναβλέψω.
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Luke 18:36Just a few verses earlier, Jesus asks the blind man what he wants, and here He repeats the question directly: "What do you want me to do for you?" (Luke 18:36). This shows Jesus' personal care by allowing the blind man himself to express his need.Mark 10:51In Mark's parallel account of the blind Bartimaeus, Jesus asks the same question: "What do you want me to do for you?", and Bartimaeus immediately answers with his wish to regain his sight (Mark 10:51).Matt 20:32-33Matthew's parallel account of the two blind men at Jericho, where Jesus asks the same question and they answer: "Lord, let our eyes be opened" (Matthew 20:32-33).Matt 9:27-29Another account where blind men call out to Jesus as "Son of David" and ask to regain their sight, and Jesus heals them according to their faith (Matthew 9:27-29).Luke 4:18In the Nazareth synagogue, Jesus reads from Isaiah and declares that He is anointed to preach that the blind will receive sight (Luke 4:18). The blind man's prayer to see is a direct fulfillment of this messianic mission.Isa 35:5Isaiah's prophecy about the messianic time: "Then the eyes of the blind shall be opened" (Isaiah 35:5). The blind man's wish to regain his sight points toward this prophetic fulfillment.Isa 61:1-2The prophecy that Jesus quoted in Nazareth about the Lord's Spirit being upon Him to give sight to the blind (Isaiah 61:1-2), which is made relevant by the blind man's prayer.Ps 146:8"The Lord opens the eyes of the blind" (Psalms 146:8). The blind man's appeal to Jesus as "Lord" and his prayer to see reflect this psalm about God's power to open the eyes of the blind.John 9:6-7Jesus heals a man born blind in John 9:6-7, confirming Jesus' power over blindness and His role as the light of the world who gives sight to the blind.Luke 18:42-43Jesus' answer to the blind man's prayer comes immediately after: "Receive your sight! Your faith has saved you," and the man regained his sight and followed Jesus (Luke 18:42-43). This shows that the man's faithful prayer was fully answered.Suggest an article, book or song about this verse
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Jesus said to him, "Receive your sight. Your faith has saved you."No manuscripts for this verse
καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ· Ἀνάβλεψον· ἡ πίστις σου σέσωκέν σε.
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Luke 7:50Jesus says the same words "Your faith has saved you" to the sinful woman who anointed his feet (Luke 7:50). The expression "ἡ πίστις σου σέσωκέν σε" recurs as a fixed formulation used by Jesus when he acknowledges the power of faith.Luke 8:48Jesus says "Your faith has saved you" to the woman with bleeding who touched his cloak (Luke 8:48). The same wording is used to show that faith is the decisive element in the healing.Luke 17:19Also to the Samaritan leper who returned to give thanks, Jesus says "Your faith has saved you" (Luke 17:19). This pattern shows that faith and salvation/healing are inseparably linked in Jesus' ministry.Mark 10:52The parallel account in the Gospel of Mark about blind Bartimaeus at Jericho, where Jesus says exactly the same thing: "Your faith has saved you" and the man receives his sight (Mark 10:52).Matt 9:29Jesus heals two blind men and says "It will be done for you according to your faith" (Matthew 9:29). Here too, the healing of blindness is directly linked to individual faith.Matt 20:29-34Matthew's parallel account of two blind men at Jericho who cry out to Jesus and receive their sight (Matthew 20:29-34). The same event described from a different perspective.Mark 10:46-51Mark's full account of the blind Bartimaeus who cries out "Son of David, have mercy on me" and is healed (Mark 10:46-51). Parallel account to Luke 18:35-43.Isa 35:5Isaiah prophesies about the messianic age: "Then the eyes of the blind shall be opened" (Isaiah 35:5). Jesus' healing of the blind man is a fulfillment of this prophecy concerning the works of the Messiah.Isa 42:7The Lord calls his servant "to open the eyes of the blind" (Isaiah 42:7). The healing of the blind man at Jericho shows that Jesus fulfills the prophecies about the Lord's servant.Luke 4:18In Jesus' programmatic speech in Nazareth, he quotes Isaiah and includes the mission to give "sight to the blind" (Luke 4:18). The healing in Luke 18:42 is a concrete fulfillment of what Jesus declared as his mission.Acts 3:16Peter explains the healing of the lame man at the temple with the words "the faith that comes through him has given him this complete healing" (Acts 3:16). Here too, faith is the central element in the healing, just as it was in Jesus' own ministry.Suggest an article, book or song about this verse
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Immediately he could see, and he followed him, glorifying God. And all the people who saw it gave praise to God.No manuscripts for this verse
καὶ παραχρῆμα ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ δοξάζων τὸν θεόν. καὶ πᾶς ὁ λαὸς ἰδὼν ἔδωκεν αἶνον τῷ θεῷ.
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Luke 18:43The blind man was healed immediately and followed Jesus, praising God. A similar immediate healing is found in Luke 5:25, where the paralyzed man got up at once and went home while praising God.Luke 17:15In Luke 17:15, the Samaritan leper returns and praises God with a loud voice after being healed – the same pattern of healing followed by praise to God.Ps 146:8Psalm 146:8 says that "the Lord opens the eyes of the blind", which is fulfilled in Jesus' healing of the blind man.Isa 35:5The prophet Isaiah predicts that "the eyes of the blind shall be opened" in the messianic age (Isaiah 35:5). The healing of the blind man shows that this prophecy is fulfilled in Jesus' ministry.Luke 2:20The people's praise after seeing God's work reminds us of the shepherds in Luke 2:20, who praised God for all they had seen and heard.Luke 5:25-26In Luke 5:25–26, both the healed man and the crowd praised God after the healing of the paralyzed man, just as the blind man and all the people here praise God.Luke 7:16In Luke 7:16, the crowd was filled with awe and praised God after Jesus raised the widow's son at Nain – the same response from the people as in this verse.Luke 13:13The woman who had been bent over for eighteen years praised God when Jesus healed her (Luke 13:13), just as the blind man here praises God after receiving his sight.Mark 10:52The parallel account in Mark 10:52 tells of the same event where the blind man Bartimaeus is healed and follows Jesus on the way.Matt 20:34Matthew's parallel account in Matthew 20:34 also describes the healing of the blind men at Jericho, who then followed Jesus.Isa 42:7In Isaiah 42:7 it is prophesied that the Lord's servant will open the eyes of the blind. Jesus' healing of the blind man fulfills this messianic promise.Acts 4:21In Acts 4:21, the people praised God for what had happened – a parallel to the people's response here, where all who saw the healing gave glory to God.Suggest an article, book or song about this verse
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