Persecution endured 'for the Son of Man's sake,' with reward in heaven, draws the title and the vindication-of-the-righteous frame from Daniel's heavenly Son of Man. Coherent with Luke's pervasive Son of Man usage.

I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and he came even to the ancient of days, and they brought him near before him. There was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.


'Woe to those who are at ease... the notable men' — Amos' woe against the complacent rich is the prophetic prototype of Jesus' 'woe to you who are rich.' Shared genre (prophetic woe-oracle) and target (the comfortable wealthy) give moderate Volume.

Woe to those who are at ease in Zion, and to those who are secure on the mountain of Samaria, the notable men of the chief of the nations, to whom the house of Israel come!


The full/hungry and laughing/mourning reversals in the woes mirror Isaiah's oracle that the wicked who feast will hunger and those who rejoice will be put to shame and wail. Strong structural Coherence with the beatitudes that precede.

Therefore thus says the Lord Yahweh, “Behold, my servants shall eat, but you shall be hungry; behold, my servants shall drink, but you shall be thirsty; behold, my servants shall rejoice, but you shall be disappointed; behold, my servants shall sing for joy of heart, but you shall cry for sorrow of heart, and shall wail for anguish of spirit.


Amos turns feasting and songs into mourning and lamentation, paralleling 'you will mourn and weep' for those who now laugh. Faint thematic echo of prophetic reversal of revelry into grief.

It will happen in that day,” says the Lord Yahweh, “that I will cause the sun to go down at noon, and I will darken the earth in the clear day. I will turn your feasts into mourning, and all your songs into lamentation; and I will make you wear sackcloth on all your bodies, and baldness on every head. I will make it like the mourning for an only son, and its end like a bitter day.


'The prophets prophesy falsely... and my people love it so' grounds 'their fathers did the same thing to the false prophets' — popular acclaim is the mark of the false prophet. Coherent with the deuteronomistic false-prophet tradition (cf. Micaiah, 1 Kings 22).

The prophets prophesy falsely, and the priests rule by their own authority; and my people love to have it so. What will you do in the end of it?


'Love your enemies' radicalizes and inverts the Holiness Code's 'love your neighbor as yourself,' which forbids vengeance and grudge-bearing. The love-command and its anti-retaliation logic are directly in view; high Coherence with vv.32-36.

“‘You shall not take vengeance, nor bear any grudge against the children of your people; but you shall love your neighbor as yourself. I am Yahweh.


The Torah already commands aiding an enemy's straying ox or fallen donkey — concrete enemy-love. This statute is the OT seedbed of 'do good to those who hate you,' giving strong Availability and Volume for the command.

“If you meet your enemy’s ox or his donkey going astray, you shall surely bring it back to him again. If you see the donkey of him who hates you fallen down under his burden, don’t leave him, you shall surely help him with it.


'If your enemy is hungry, give him bread... ' is the wisdom tradition's enacted enemy-love, closely matching 'do good to those who hate you' and 'give to everyone who asks.' High Coherence with Leviticus 19 and Exodus 23.

If your enemy is hungry, give him food to eat. If he is thirsty, give him water to drink: for you will heap coals of fire on his head, and Yahweh will reward you.


'What you hate, do to no one' is the deuterocanonical negative Golden Rule, the nearest Second-Temple antecedent to 'as you would like people to do to you, do so to them.' Direct conceptual dependence; Availability within the OT/deuterocanon is secure.

And what you yourself hate, do to no man. Don’t drink wine to drunkenness, and don’t let drunkenness go with you on your way.


'Do not say, I will do to him as he has done to me' is the proverbial renunciation of retaliation behind 'offer also the other cheek' and not demanding goods back. Moderate Volume; reinforces the anti-lex-talionis thrust.

Don’t say, “I will do to him as he has done to me; I will render to the man according to his work.”


'Let him give his cheek to the one who strikes him; let him be filled with reproach' is a striking verbal parallel to 'to him who strikes you on the cheek, offer also the other.' Notable Volume despite being a lament rather than a command.

Let him give his cheek to him who strikes him; let him be filled full with reproach.


The Servant 'gave my back to those who strike, and my cheeks to those who pluck the beard' models nonretaliatory submission to assault, coherent with the cheek-turning saying. Figural link to the Suffering Servant pattern.

I gave my back to the strikers, and my cheeks to those who plucked off the hair; I didn’t hide my face from shame and spitting.


Ben Sira's teaching on lending to a neighbor and showing mercy stands behind 'lend, expecting nothing back.' Faint wisdom-tradition echo of generous lending without calculation.

He that shows mercy will lend to his neighbor; And he that strengthens him with his hand keeps the commandments. Lend to your neighbor in time of his need; And pay you your neighbor again in due season.


'Be merciful, even as your Father is merciful' is a deliberate reworking of the Holiness Code's imitatio Dei formula 'be holy, for I the LORD your God am holy.' The imitation-of-God structure is unmistakable; Luke substitutes mercy for holiness. High Volume.

“Speak to all the congregation of the children of Israel, and tell them, ‘You shall be holy; for I, Yahweh your God, am holy.


The defining self-revelation 'the LORD, a God merciful and gracious' supplies the content of the Father's mercy that disciples are to imitate, and 'kind toward the unthankful and evil' echoes God's compassion on the undeserving. Strong Coherence with the imitatio Dei.

Yahweh passed by before him, and proclaimed, “Yahweh! Yahweh, a merciful and gracious God, slow to anger, and abundant in loving kindness and truth,


'The LORD is merciful and gracious... as a father has compassion on his children' joins divine mercy with fatherhood exactly as Luke does ('your Father is merciful'). Moderate Volume reinforcing Exodus 34.

Yahweh is merciful and gracious, slow to anger, and abundant in loving kindness. He will not always accuse; neither will he stay angry forever. He has not dealt with us according to our sins, nor repaid us for our iniquities. For as the heavens are high above the earth, so great is his loving kindness toward those who fear him. As far as the east is from the west, so far has he removed our transgressions from us. Like a father has compassion on his […]


'All day long he deals graciously and lends' commends the righteous lender who gives freely, undergirding 'lend, expecting nothing back.' Faint wisdom-Psalter echo, low confidence.

All day long he deals graciously, and lends. His seed is blessed.


The command to lend generously to the poor 'and your heart shall not be grieved' grounds open-handed lending without expectation of return. Coherent with Luke's generosity ethic; moderate Availability.

If a poor man, one of your brothers, is with you within any of your gates in your land which Yahweh your God gives you, you shall not harden your heart, nor shut your hand from your poor brother; but you shall surely open your hand to him, and shall surely lend him sufficient for his need, which he lacks. Beware that there not be a base thought in your heart, saying, “The seventh year, the year of release, is at hand”; and your eye be evil against your […]


'I will measure their former work into their bosom' supplies the measure-into-the-lap imagery behind 'good measure... running over, will be given into your bosom.' Faint but specific verbal contact with the lap/bosom measuring motif.

your own iniquities, and the iniquities of your fathers together”, says Yahweh, “who have burned incense on the mountains, and blasphemed me on the hills; therefore will I first measure their work into their bosom.”


The Torah's demand for honest measures ('a just ephah') stands behind the just-recompense logic of 'with the measure you measure it will be measured back.' Conceptual echo of measure-for-measure justice.

“‘You shall do no unrighteousness in judgment, in measures of length, of weight, or of quantity. You shall have just balances, just weights, a just ephah, and a just hin. I am Yahweh your God, who brought you out of the land of Egypt.


'Whoever is kind to the poor lends to the LORD, and he will repay' captures the give-and-it-will-be-given reciprocity of v.38. Coherent with the surrounding generosity teaching; moderate Volume.

He who has pity on the poor lends to Yahweh; he will reward him.


'With the merciful you show yourself merciful... with the pure you show yourself pure' is the OT measure-for-measure principle of divine requital matching human conduct, behind 'with the measure you measure.' Low and contested.

With the merciful you will show yourself merciful. With the perfect man you will show yourself perfect. With the pure you will show yourself pure. With the crooked you will show yourself shrewd.


Israel's leaders are 'blind watchmen' who cannot see — the prophetic image of blind guides directly informs 'can the blind guide the blind?' Strong Coherence between Jesus' polemic against the Pharisees and Isaiah's blind shepherds.

His watchmen are blind, they are all without knowledge; they are all mute dogs, they can’t bark; dreaming, lying down, loving to slumber.


'Those who guide this people lead them astray, and those who are guided by them are swallowed up' is a close conceptual match to blind guides and their followers both falling into a pit. Moderate Volume on the leaders-lead-astray motif.

For those who lead this people lead them astray; and those who are led by them are destroyed.


'Whoever digs a pit will fall into it' supplies the pit-falling imagery of v.39. Faint proverbial echo, low confidence given how common the motif is.

Whoever digs a pit shall fall into it. Whoever rolls a stone, it will come back on him.


'The fruit discloses the cultivation of a tree; so the expression of a thought discloses the cultivation of a person's mind' is an almost exact deuterocanonical parallel to 'each tree is known by its own fruit' joined to speech from the heart's abundance. High Volume; nearest Second-Temple antecedent.

The fruit of a tree declares the husbandry thereof; So is the utterance of the thought of the heart of a man.


'I the LORD search the heart... to give every man according to his fruit' fuses heart and fruit imagery exactly as Luke links the good treasure of the heart to good fruit. Coherent with the heart-fruit correspondence.

I, Yahweh, search the mind, I try the heart, even to give every man according to his ways, according to the fruit of his doings.


The wider Sirach passage on sieving (chaff/refuse remaining) and a person revealed by speech, including 'do not praise anyone before he speaks,' undergirds 'out of the abundance of the heart his mouth speaks.' Reinforces the high-confidence v.6 link.

In the shaking of a sieve, the refuse remains; So the filth of man in his reasoning. The furnace will prove the potter’s vessels; And the trial of a man is in his reasoning. The fruit of a tree declares the husbandry thereof; So is the utterance of the thought of the heart of a man. Praise no man before you hear him reason; For this is the trial of men.


'From the fruit of his mouth a man is satisfied with good' connects mouth, fruit, and the good a person produces, a faint wisdom echo behind vv.44-45. Low confidence given the commonplace nature of fruit imagery.

A man shall be satisfied with good by the fruit of his mouth. The work of a man’s hands shall be rewarded to him.


Ezekiel's wall, daubed without proper foundation, that the LORD breaks down with a flooding rain and storm until it falls, is the closest OT antecedent to the house without foundation swept away by the flood. High Volume and Coherence with the build/collapse imagery.

Because, even because they have seduced my people, saying, Peace; and there is no peace; and when one builds up a wall, behold, they plaster it with whitewash: tell those who plaster it with whitewash, that it shall fall: there shall be an overflowing shower; and you, great hailstones, shall fall; and a stormy wind shall tear it. Behold, when the wall has fallen, shall it not be said to you, Where is the plaster with which you have plastered it? Therefore […]


'When the whirlwind passes, the wicked is no more, but the righteous is established forever' is the proverbial two-outcomes saying behind the wise/foolish builders surviving or collapsing in the storm. Strong wisdom-tradition Coherence.

When the whirlwind passes, the wicked is no more; but the righteous stand firm forever.


The tested foundation stone in Zion, with judgment as a flooding waters that sweeps away the refuge of lies, supplies the rock-foundation-versus-flood contrast. Moderate Volume; the foundation/flood pairing is apt.

Therefore thus says the Lord Yahweh, “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone of a sure foundation. He who believes shall not act hastily. I will make justice the measuring line, and righteousness the plumb line. The hail will sweep away the refuge of lies, and the waters will overflow the hiding place.


The two-ways conclusion — the righteous established versus the wicked driven away like chaff — frames the wise/foolish builders as the chapter's closing two-ways. Genre-level echo, low confidence.

He will be like a tree planted by the streams of water, that produces its fruit in its season, whose leaf also does not wither. Whatever he does shall prosper. The wicked are not so, but are like the chaff which the wind drives away. Therefore the wicked shall not stand in the judgment, nor sinners in the congregation of the righteous. For Yahweh knows the way of the righteous, but the way of the wicked shall perish.


The cataclysmic flood that sweeps away all not preserved supplies the eschatological-judgment overtone of the rising stream destroying the foundationless house. Faint figural echo of flood-as-judgment.

The flood was forty days on the earth. The waters increased, and lifted up the ship, and it was lifted up above the earth. The waters rose, and increased greatly on the earth; and the ship floated on the surface of the waters. The waters rose very high on the earth. All the high mountains that were under the whole sky were covered. The waters rose fifteen cubits higher, and the mountains were covered. All flesh died that moved on the earth, including […]


The healing of a Gentile military officer (Naaman, captain of Aram's army) at a distance through Israel's prophet supplies a strong typological precedent for the centurion whose servant Jesus heals from afar. Naaman's mediated request, his concern about the prophet's coming, and the wonder at faith found outside Israel cohere with Luke's emphasis on the believing Gentile. Recurrence is supported by Luke 4:27, where Jesus himself names Naaman as the paradigm of Gentile favor.

Now Naaman, captain of the army of the king of Syria, was a great man with his master, and honorable, because by him Yahweh had given victory to Syria: he was also a mighty man of valor, but he was a leper. The Syrians had gone out in bands, and had brought away captive out of the land of Israel a little maiden; and she waited on Naaman’s wife. She said to her mistress, “I wish that my lord were with the prophet who is in Samaria! Then he would heal him […]


Solomon's prayer that the foreigner who hears of God's name and comes toward the temple be answered frames the God-fearing Gentile who loves Israel and builds the synagogue. The elders' plea that the centurion is 'worthy' because 'he loves our nation' echoes the Deuteronomic ideal of the righteous resident foreigner. Faint and thematic rather than verbal.

“Moreover concerning the foreigner, who is not of your people Israel, when he shall come out of a far country for your name’s sake (for they shall hear of your great name, and of your mighty hand, and of your outstretched arm); when he shall come and pray toward this house; hear in heaven, your dwelling place, and do according to all that the foreigner calls to you for; that all the peoples of the earth may know your name, to fear you, as do your people […]


The foreigner who joins himself to the LORD, loves his name, and is welcomed into the house of prayer resonates with the synagogue-building centurion. The coherence with Luke's Gentile-inclusion theme is strong even though there is no verbal contact, so this is a faint figural echo.

Also the foreigners who join themselves to Yahweh, to minister to him, and to love Yahweh’s name, to be his servants, everyone who keeps the Sabbath from profaning it, and holds fast my covenant; even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted on my altar; for my house shall be called a house of prayer for all peoples.”


The raising of the widow of Nain's son is closely modeled on Elijah's raising of the widow of Zarephath's only son. Luke 7:15, 'he gave him to his mother,' reproduces 1 Kings 17:23 LXX nearly verbatim, and the shared motifs (a widow, a dead only son, a city gate, the crowd's recognition of a great prophet) give high volume and coherence. Zarephath lies near Nain's geography of Galilee/Sidon, and the Elijah-typology pervades Luke 7.

After these things, the son of the woman, the mistress of the house, fell sick; and his sickness was so severe, that there was no breath left in him. She said to Elijah, “What have I to do with you, you man of God? You have come to me to bring my sin to memory, and to kill my son!” He said to her, “Give me your son.” He took him out of her bosom, and carried him up into the room where he stayed, and laid him on his own bed. He cried to Yahweh, and said, […]


Elisha's raising of the Shunammite woman's only son is the second prophetic resurrection paradigm behind Nain. The motif of a single beloved son restored to a grieving mother, and the prophet's bodily proximity to the corpse, reinforce the doubled Elijah/Elisha typology Luke deploys. Recurrence with 7:11-17 is strengthened by Luke 9:8,19 expectations of a returning prophet.

When Elisha had come into the house, behold, the child was dead, and laid on his bed. He went in therefore, and shut the door on them both, and prayed to Yahweh. He went up, and lay on the child, and put his mouth on his mouth, and his eyes on his eyes, and his hands on his hands. He stretched himself on him; and the flesh of the child grew warm. Then he returned, and walked in the house once back and forth; and went up, and stretched himself on him. Then […]


The clause 'and he gave him to his mother' (kai edoken auton te metri autou) matches the LXX of 1 Kings 17:23 word-for-word, making this the strongest verbal anchor for the whole pericope. The near-citation in narrative voice signals deliberate Elijah modeling rather than coincidence.

Elijah took the child, and brought him down out of the room into the house, and delivered him to his mother; and Elijah said, “Behold, your son lives.”


The crowd's cry 'A great prophet has arisen among us' activates the expectation of an Elijah-like prophet whose coming Malachi promises before the Day of the LORD. Coherence with the deliberate Elijah typology of the resurrection scene makes this more than incidental, though the verbal link is to the popular prophetic-return hope rather than a citation.

Behold, I will send you Elijah the prophet before the great and terrible day of Yahweh comes.


Ben Sira's praise of Elijah explicitly celebrates that he 'raised a corpse from death' (Sir 48:5), the same deed Jesus performs at Nain, making the deuterocanonical encomium a Second-Temple lens that shaped the crowd's prophet-acclamation. Availability and coherence are strong; this clarifies how a first-century audience read raising-the-dead as the signature of an Elijah figure.

Also there arose Elijah the prophet as fire, And his word burned like a torch: Who brought a famine upon them, And by his zeal made them few in number. By the word of the Lord he shut up the heaven: Thrice did he thus bring down fire. How was you glorified, O Elijah, in your wondrous deeds! And who shall glory like to you? Who did raise up a dead man from death, And from the place of the dead, by the word of the Most High: Who brought down kings to […]


The acclamation 'God has visited his people' echoes the language of divine visitation by which Israel recognized God's saving action in the Exodus and was moved to worship. The 'visitation' motif recurs in Luke (1:68, 78; 19:44), giving it thematic recurrence even though no single passage is cited verbatim.

The people believed, and when they heard that Yahweh had visited the children of Israel, and that he had seen their affliction, then they bowed their heads and worshiped.


Joseph's promise that 'God will surely visit you' supplies the Septuagintal vocabulary of episkeptomai underlying 'God has visited his people.' The link is one strand in a broader biblical visitation theme rather than a targeted allusion, so confidence is low and contested.

Joseph said to his brothers, “I am dying, but God will surely visit you, and bring you up out of this land to the land which he swore to Abraham, to Isaac, and to Jacob.” Joseph took an oath of the children of Israel, saying, “God will surely visit you, and you shall carry up my bones from here.”


Jesus' answer to John catalogs the eyes of the blind opened, the lame leaping, and the deaf hearing in the precise pattern of Isaiah's vision of God's coming to save. The cluster of signs is verbally and thematically anchored in Isaiah, and Luke arranges them as a deliberate composite of Isaianic salvation oracles. High volume and coherence with Luke's programmatic Isaiah citations.

Then the eyes of the blind will be opened, and the ears of the deaf will be unstopped. Then the lame man will leap like a deer, and the tongue of the mute will sing; for waters will break out in the wilderness, and streams in the desert.


The climactic 'the poor have good news preached to them' cites Isaiah 61:1, the same text Jesus reads as his manifesto in Luke 4:18. Its placement as the answer's capstone and its recurrence across Luke make this the interpretive key: Jesus identifies himself as the anointed herald of Isaiah's jubilee.

The Spirit of the Lord Yahweh is on me; because Yahweh has anointed me to preach good news to the humble. He has sent me to bind up the broken hearted, to proclaim liberty to the captives, and release to those who are bound;

The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach glad tidings to the poor, to heal the broken in heart, to proclaim liberty to the captives, and recovery of sight to the blind;


'The dead are raised up' draws on Isaiah's promise that the dead shall live and the dwellers in the dust awake, the only item in Jesus' list not covered by Isaiah 35 or 61. Coherence with the surrounding Isaianic catalog and the immediately preceding Nain resurrection gives strong volume.

Your dead shall live. My dead bodies shall arise. Awake and sing, you who dwell in the dust; for your dew is like the dew of herbs, and the earth will cast out the departed spirits.


Isaiah 29 pairs the deaf hearing and the blind seeing with the poor and meek rejoicing, supplying a second Isaianic source for the same sign-cluster and reinforcing the composite character of Jesus' reply. Recurrence within Isaiah strengthens the case even if Luke's wording leans more on chs. 35 and 61.

In that day, the deaf will hear the words of the book, and the eyes of the blind will see out of obscurity and out of darkness. The humble also will increase their joy in Yahweh, and the poor among men will rejoice in the Holy One of Israel.


The Servant's task of opening blind eyes and freeing prisoners overlaps the healing-of-the-blind motif and supports reading Jesus' deeds through Isaiah's Servant. Faint relative to chs. 35/61 but coherent with Luke's Servant Christology.

to open the blind eyes, to bring the prisoners out of the dungeon, and those who sit in darkness out of the prison.


The beatitude 'Blessed is he who finds no occasion for stumbling in me' may invert Isaiah's stone of stumbling on which many fall, casting Jesus as the rock that tests Israel. The connection is conceptual and contested, hanging on the skandalon imagery rather than direct citation.

He will be a sanctuary, but for both houses of Israel, he will be a trap and a snare for the inhabitants of Jerusalem. Many will stumble over it, fall, be broken, be snared, and be captured.”


Luke 7:27 cites 'Behold, I send my messenger before your face, who will prepare your way' as written of John, fusing Malachi 3:1 with Exodus 23:20. The explicit 'it is written' formula and verbatim wording make this a high-volume quotation that identifies John as the eschatological forerunner.

“Behold, I send my messenger, and he will prepare the way before me; and the Lord, whom you seek, will suddenly come to his temple; and the messenger of the covenant, whom you desire, behold, he comes!” says Yahweh of Armies.


The opening 'Behold, I send my messenger before your face' draws its first clause from Exodus 23:20 LXX, blended with Malachi to form the composite citation. The wilderness-guide angel of the Exodus is read typologically as John preparing the way, giving the conflation strong scriptural depth.

“Behold, I send an angel before you, to keep you by the way, and to bring you into the place which I have prepared.


Malachi's promise to send Elijah before the great Day undergirds Jesus' claim that John is 'more than a prophet,' since the same prophetic book that supplies the messenger oracle also identifies him with the returning Elijah. Coherence with the chapter's pervasive Elijah typology raises this above incidental.

Behold, I will send you Elijah the prophet before the great and terrible day of Yahweh comes. He will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse.”


The 'wilderness' setting where the crowds went out to John, and the language of preparing the way, evoke Isaiah's voice crying in the desert, which Luke applied to John explicitly at 3:4. Its recurrence makes this a coherent background echo for the 'what did you go out into the wilderness to see' question.

The voice of one who calls out, “Prepare the way of Yahweh in the wilderness! Make a level highway in the desert for our God.


'Wisdom is justified by all her children' personifies divine Wisdom as a mother vindicated by her offspring, drawing on Proverbs' figure of Lady Wisdom who calls and blesses those who heed her. The coherence with Jewish Wisdom-Christology, where Jesus and John are Wisdom's emissaries, supports the allusion, though it is a conceptual rather than verbal link.

“Now therefore, my sons, listen to me, for blessed are those who keep my ways. Hear instruction, and be wise. Don’t refuse it. Blessed is the man who hears me, watching daily at my gates, waiting at my door posts. For whoever finds me, finds life, and will obtain favor from Yahweh. But he who sins against me wrongs his own soul. All those who hate me love death.”


The deuterocanonical portrait of Wisdom who in every generation passes into holy souls and makes them friends of God and prophets illuminates 'Wisdom is justified by her children.' This Second-Temple development of personified Wisdom is the most available background for Luke's aphorism, supplying its sense of Wisdom's children as those she sends and saves.

And she, being one, has power to do all things; And remaining in herself, reneweth all things: And from generation to generation passing into holy souls She makes men friends of God and prophets.


Ben Sira's hymn of Wisdom inviting her children to eat and drink of her and be filled provides a deuterocanonical model for Wisdom's vindication through those who receive her, set against this generation that refuses both John's fasting and Jesus' feasting. Faint and one of several Wisdom intertexts.

Wisdom will praise herself, And will glory in the midst of her people. In the congregation of the Most High will she open her mouth, And glory in the presence of his power. I came forth from the mouth of the Most High, And covered the earth as a mist. I lived in high places, And my throne is in the pillar of the cloud. Alone I compassed the circuit of heaven, And walked in the depth of the abyss. In the waves of the sea, and in all the earth, And in every […]


The marketplace children's complaint 'we piped to you and you did not dance, we mourned and you did not weep' loosely recalls the prophetic imagery of dancing and mourning as the proper responses to God's acts, here refused by an unresponsive generation. The link is thematic and weak.

Again will I build you, and you shall be built, O virgin of Israel: again you shall be adorned with your tambourines, and shall go out in the dances of those who make merry.


The sinful woman's tears and the pronouncement 'her sins, which are many, are forgiven' enact the penitential dynamic of David's great psalm of contrition, where the sinner pleads for mercy and cleansing. Coherence with the forgiveness-and-love theme of the two-debtors parable supports the echo, though it is figural rather than cited.

Have mercy on me, God, according to your loving kindness. According to the multitude of your tender mercies, blot out my transgressions. Wash me thoroughly from my iniquity. Cleanse me from my sin. For I know my transgressions. My sin is constantly before me. Against you, and you only, have I sinned, and done that which is evil in your sight; that you may be proved right when you speak, and justified when you judge. Behold, I was born in iniquity. In sin […]


The anointing of feet faintly recalls the beauty of the feet of the herald of good news, but the connection is tenuous and likely coincidental given the scene's focus on hospitality and forgiveness. Marked low and contested.

How beautiful on the mountains are the feet of him who brings good news, who publishes peace, who brings good news of good, who publishes salvation, who says to Zion, “Your God reigns!”


Ezekiel's allegory of God washing, anointing with oil, and adorning the unfaithful Jerusalem provides a backdrop of cleansing love extended to the sinner that resonates with the anointing and forgiveness of the sinful woman. The link is thematic and contested.

Then washed I you with water; yes, I thoroughly washed away your blood from you, and I anointed you with oil. I clothed you also with embroidered work, and shod you with sealskin, and I dressed you about with fine linen, and covered you with silk. I decked you with ornaments, and I put bracelets on your hands, and a chain on your neck. I put a ring on your nose, and earrings in your ears, and a beautiful crown on your head. Thus you were decked with gold […]


The fragrant ointment poured out and the love-language of the anointing scene faintly evoke the perfumed devotion of the Song, a possible figural overtone in early Christian reading of the woman's love. Faint and contested, offered for maximal coverage.

Your oils have a pleasing fragrance. Your name is oil poured out, therefore the virgins love you.


Jesus' rebuke that Simon gave no water for his feet invokes the ancient Near Eastern duty of hospitality typified by Abraham washing the feet of his guests at Mamre. The omitted courtesies (water, kiss, oil) are measured against this hospitality norm, making the echo coherent though not a targeted allusion.

Now let a little water be fetched, wash your feet, and rest yourselves under the tree.


The astonished question 'Who is this who even forgives sins?' presupposes the prophetic confession that God alone pardons iniquity and casts sins into the sea, so the scene quietly trades on Israel's conviction that forgiveness is a divine prerogative. The link is conceptual and supports the christological force of the pericope.

Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger forever, because he delights in loving kindness. He will again have compassion on us. He will tread our iniquities under foot; and you will cast all their sins into the depths of the sea.


The women who 'served them from their possessions' faintly recall the wealthy Shunammite woman who provisions and hosts Elisha and his entourage. Coherence is moderate (female patron supporting a prophetic band) but Volume is low and there is no verbal contact, so the echo is contested.

It fell on a day, that Elisha passed to Shunem, where there was a prominent woman; and she persuaded him to eat bread. So it was, that as often as he passed by, he turned in there to eat bread. She said to her husband, “See now, I perceive that this is a holy man of God, that passes by us continually. Please let us make a little room on the wall. Let us set for him there a bed, a table, a chair, and a lamp stand. It shall be, when he comes to us, that he […]


The pattern of women materially sustaining a prophet (the widow of Zarephath feeding Elijah) is a broad scriptural type Luke may activate, but the link is thematic rather than verbal. Marked contested for low Volume.

Yahweh’s word came to him, saying, “Arise, go to Zarephath, which belongs to Sidon, and stay there. Behold, I have commanded a widow there to sustain you.” So he arose and went to Zarephath; and when he came to the gate of the city, behold, a widow was there gathering sticks: and he called to her, and said, “Please get me a little water in a vessel, that I may drink.” As she was going to get it, he called to her, and said, “Please bring me a morsel of […]


The sower's seed that yields fruit aligns with Isaiah's rain/word that does not return empty but accomplishes God's purpose; Luke's own interpretation (8:11, 'the seed is the word of God') makes the identification of seed with the efficacious divine word, satisfying Coherence and Availability. Volume rests on conceptual rather than verbal correspondence.

For as the rain comes down and the snow from the sky, and doesn’t return there, but waters the earth, and makes it grow and bud, and gives seed to the sower and bread to the eater; so shall my word be that goes out of my mouth: it shall not return to me void, but it shall accomplish that which I please, and it shall prosper in the thing I sent it to do.


Isaac sowing and reaping a hundredfold in one year ('a hundred times', meah shearim) supplies the exact extraordinary yield figure of 8:8. The shared numeric idiom of blessed harvest gives some Volume, but the allusion is faint and contested.

Isaac sowed in that land, and reaped in the same year one hundred times what he planted. Yahweh blessed him.


Jeremiah's 'sow not among thorns' provides the agrarian image of seed choked by thorns (8:7), an established prophetic metaphor for a heart unready for the word. Low Volume but real Coherence with Luke's interpretation.

For thus says Yahweh to the men of Judah and to Jerusalem, “Break up your fallow ground, and don’t sow among thorns.


Hosea's call to 'sow righteousness, reap steadfast love' and break up fallow ground belongs to the same prophetic sowing topos that frames the parable. Contested; thematic only.

Sow to yourselves in righteousness, reap according to kindness. Break up your fallow ground; for it is time to seek Yahweh, until he comes and rains righteousness on you.


Jesus directly cites Isaiah's commission, 'seeing they may not see, and hearing they may not understand,' to explain why he teaches in parables. The verbal dependence is explicit and abbreviated from the LXX, giving maximal Volume, Recurrence (a key NT text), and Availability.

He said, “Go, and tell this people, ‘You hear indeed, but don’t understand; and you see indeed, but don’t perceive.’ Make the heart of this people fat. Make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and turn again, and be healed.”


Jeremiah's 'who have eyes but see not, who have ears but hear not' is a cognate prophetic oracle of judicial obduracy that stands behind the Isaiah 6 citation and reinforces it. Volume is real but secondary to the explicit Isaiah quotation.

‘Hear now this, foolish people, and without understanding; who have eyes, and don’t see; who have ears, and don’t hear:


Ezekiel's 'they have eyes to see but see not, ears to hear but hear not, for they are a rebellious house' is the third member of the prophetic obduracy cluster Luke draws on. Coherence with the seeing/hearing motif is strong; contested only as to whether Luke intends it specifically alongside Isaiah.

Son of man, you dwell in the midst of the rebellious house, who have eyes to see, and don’t see, who have ears to hear, and don’t hear; for they are a rebellious house.


Deuteronomy's 'the LORD has not given you a heart to know, eyes to see, ears to hear' is the wilderness root of the seeing/hearing-but-not idiom. Faint and contested behind the nearer prophetic texts.

But Yahweh has not given you a heart to know, eyes to see, and ears to hear, to this day.


Luke's interpretive key, 'the seed is the word of God' that bears fruit with patience, draws on Isaiah's image of the word that goes forth and accomplishes its purpose like rain on the soil. The explicit identification of seed and word grounds the Coherence.


The thorns that choke the word (8:14) reapply Jeremiah's agrarian warning against sowing among thorns. Low Volume, supporting echo.


Ben Sira's maxim that the fruit discloses the cultivation of the heart parallels Luke's 'honest and good heart' that holds the word and bears fruit, a Second-Temple wisdom resonance. Contested; thematic.

The fruit of a tree declares the husbandry thereof; So is the utterance of the thought of the heart of a man.


'Nothing is hidden that will not be revealed' echoes Qoheleth's conclusion that God will bring every deed into judgment, including every hidden thing. The disclosure-of-the-concealed motif gives genuine Coherence, though Luke's eschatological revelation is broader.

For God will bring every work into judgment, with every hidden thing, whether it is good, or whether it is evil.


Daniel's praise that God 'reveals the deep and hidden things, knowing what is in the darkness, and light dwells with him' supplies the light/revelation-of-the-hidden pairing of 8:16-17. Faint verbal contact; contested.

he reveals the deep and secret things; he knows what is in the darkness, and the light dwells with him.


'The commandment is a lamp and the teaching a light' offers the lamp-as-word imagery for the lit lamp set on a stand, coherent with the surrounding word-of-God context. Low Volume, contested.

For the commandment is a lamp, and the law is light. Reproofs of instruction are the way of life,


Levi's prizing of God's word and covenant above kin ('he disregarded his brothers') parallels Jesus' redefinition of family as those who hear and do the word of God. Coherence is real but Volume is faint and contested.

He said of his father, and of his mother, ‘I have not seen him.’ He didn’t acknowledge his brothers, nor did he know his own children; for they have observed your word, and keep your covenant.


Jesus' criterion, 'those who hear the word of God and do it,' resonates with the Shema's command to hear (shema) and keep God's words in the heart. The hear-and-do pairing is Deuteronomic; contested as a specific allusion.

Hear, Israel: Yahweh is our God. Yahweh is one. You shall love Yahweh your God with all your heart, with all your soul, and with all your might. These words, which I command you this day, shall be on your heart;


Ezekiel rebukes those who hear the word but do not do it; Jesus' true family are precisely those who both hear and do. The hearing-versus-doing contrast supplies Coherence; Volume low.

They come to you as the people come, and they sit before you as my people, and they hear your words, but don’t do them; for with their mouth they show much love, but their heart goes after their gain. Behold, you are to them as a very lovely song of one who has a pleasant voice, and can play well on an instrument; for they hear your words, but they don’t do them.


The stilling of the storm closely follows the psalm's mariners who cry to the LORD in the tempest, whereupon 'he made the storm a calm and the waves were stilled' and brought them to harbor. The shared sequence (sea-peril, cry, divine stilling, calm) gives strong Volume and the clearest scriptural template for the pericope.

Those who go down to the sea in ships, who do business in great waters; These see Yahweh’s works, and his wonders in the deep. For he commands, and raises the stormy wind, which lifts up its waves. They mount up to the sky; they go down again to the depths. Their soul melts away because of trouble. They reel back and forth, and stagger like a drunken man, and are at their wits’ end. Then they cry to Yahweh in their trouble, and he brings them out of their […]


God 'who stills the roaring of the seas, the roaring of their waves' supplies the precise divine prerogative the disciples wonder at ('who is this that even the winds and water obey him?'). The identification of Jesus with YHWH's sea-mastery is the theological point, giving high Coherence.

who stills the roaring of the seas, the roaring of their waves, and the turmoil of the nations.


'You rule the raging of the sea; when its waves rise, you still them' is a near-verbal parallel to Jesus rebuking the raging water (8:24). Reinforces the YHWH-as-sea-ruler matrix; Coherence strong, Volume moderate.

You rule the pride of the sea. When its waves rise up, you calm them.


God 'rebuked the Red Sea and it dried up' supplies the verb of rebuking the sea applied to Jesus' rebuke of wind and water. Exodus-sea overtone; lower Volume, contested as a specific source.

He rebuked the Red Sea also, and it was dried up; so he led them through the depths, as through a desert.


The Creator who set bounds for the sea, saying 'thus far shall you come and no farther,' grounds the disciples' awe that the winds and water obey Jesus. The creational mastery-of-chaos motif gives strong theological Coherence.

“Or who shut up the sea with doors, when it broke out of the womb, when I made clouds its garment, and wrapped it in thick darkness, marked out for it my bound, set bars and doors, and said, ‘Here you may come, but no further. Here your proud waves shall be stayed?’


The closest narrative analogue: a great storm at sea while the protagonist sleeps in the boat, terrified mariners, and a rousing to address the crisis. Volume from the shared scene (asleep in storm, awakened) is substantial, though Jesus' role inverts Jonah's.

But Yahweh sent out a great wind on the sea, and there was a mighty storm on the sea, so that the ship was likely to break up. Then the mariners were afraid, and every man cried to his god. They threw the cargo that was in the ship into the sea to lighten the ship. But Jonah had gone down into the innermost parts of the ship, and he was laying down, and was fast asleep. So the ship master came to him, and said to him, “What do you mean, sleeper? Arise, […]


'His way is in the whirlwind and storm... he rebukes the sea and makes it dry' attributes storm-rebuking theophany to YHWH, coherent with Jesus' act. Faint verbal contact; contested.

Yahweh is slow to anger, and great in power, and will by no means leave the guilty unpunished. Yahweh has his way in the whirlwind and in the storm, and the clouds are the dust of his feet. He rebukes the sea, and makes it dry, and dries up all the rivers. Bashan languishes, and Carmel; and the flower of Lebanon languishes.


The Creator's rebuke that sets the waters' bounds belongs to the same chaos-control hymnody behind the scene. Low Volume, supporting echo.

You covered it with the deep as with a cloak. The waters stood above the mountains. At your rebuke they fled. At the voice of your thunder they hurried away. The mountains rose, the valleys sank down, to the place which you had assigned to them. You have set a boundary that they may not pass over; that they don’t turn again to cover the earth.


Isaiah's rebellious people 'who sit in tombs and lodge in secret places, who eat swine's flesh' and say 'keep to yourself, do not come near me' map strikingly onto the demoniac among the tombs, the herd of swine, and the man's cry 'what have I to do with you?' The cluster of tombs + swine + repulsion gives notable Volume.

“I am inquired of by those who didn’t ask; I am found by those who didn’t seek me: I said, See me, see me, to a nation that was not called by my name. I have spread out my hands all the day to a rebellious people, who walk in a way that is not good, after their own thoughts; a people who provoke me to my face continually, sacrificing in gardens, and burning incense on bricks; who sit among the graves, and lodge in the secret places; who eat pig’s flesh, […]


The specific verse pairing dwelling among the tombs with eating swine's flesh concentrates the two defining impurities of the scene. Coherence with Luke's Gentile-territory unclean-spirit setting is strong.

who sit among the graves, and lodge in the secret places; who eat pig’s flesh, and broth of abominable things is in their vessels;


The classification of the pig as unclean (do not eat, do not touch its carcass) gives the swine their symbolic charge as fit vessels for unclean spirits in this Gentile region. Coherence is strong even though Luke does not cite the law.

The pig, because he has a split hoof, and is cloven-footed, but doesn’t chew the cud, he is unclean to you. Of their flesh you shall not eat, and their carcasses you shall not touch; they are unclean to you.


The demons' dread of the 'abyss' (8:31) evokes the primordial deep (LXX abyssos in Gen 1:2) as the place of chaos/restraint; the swine drowning in the lake returns the chaotic powers to the watery abyss. Conceptual, contested.

The earth was formless and empty. Darkness was on the surface of the deep and God’s Spirit was hovering over the surface of the waters.


The cry of one tormented, naked, and bound, delivered by God, faintly resonates with the psalmist's plea for rescue from beastly powers; the 'Most High God' title also recurs in the psalms. Low Volume; contested.

Save me from the lion’s mouth! Yes, from the horns of the wild oxen, you have answered me.


The Gentile address of God as 'the Most High God' (8:28) matches the Aramaic court-tale title used by Nebuchadnezzar, a Septuagintal idiom for the God of Israel on pagan lips. Real but minor lexical contact.

Then Nebuchadnezzar came near to the mouth of the burning fiery furnace: he spoke and said, Shadrach, Meshach, and Abednego, you servants of the Most High God, come out, and come here. Then Shadrach, Meshach, and Abednego came out of the midst of the fire.


The woman's twelve-year 'flow of blood' is precisely the chronic discharge (zavah) of Leviticus that renders a woman and all she touches unclean. Luke's scene presupposes this purity legislation: her secret touch and trembling fear of exposure make sense only against the impurity she would transmit. Strong Volume and Availability.

“‘If a woman has a discharge of her blood many days not in the time of her period, or if she has a discharge beyond the time of her period; all the days of the discharge of her uncleanness shall be as in the days of her period: she is unclean. Every bed whereon she lies all the days of her discharge shall be to her as the bed of her period: and everything whereon she sits shall be unclean, as the uncleanness of her period. Whoever touches these things […]


The 'fringe' (kraspedon, tzitzit) she touches is the tassel commanded in Numbers as a reminder of the LORD's commandments. Luke's specific detail of the garment's fringe activates this legal-symbolic object as the locus of healing power.

“Speak to the children of Israel, and tell them that they should make themselves fringes in the borders of their garments throughout their generations, and that they put on the fringe of each border a cord of blue: and it shall be to you for a fringe, that you may look on it, and remember all the commandments of Yahweh, and do them; and that you not follow after your own heart and your own eyes, after which you use to play the prostitute;


Malachi's promise that 'the sun of righteousness shall rise with healing in its wings (kanaph)' uses the same word as the garment's 'fringe/corner,' a wordplay long read here: healing flows from the hem of the messianic figure. Coherence is strong though the link rests on the kanaph double sense.

But to you who fear my name shall the sun of righteousness arise with healing in its wings. You will go out, and leap like calves of the stall.


The broader menstrual-impurity statutes reinforce why anyone touched by the woman, and she by the crowd, incurs uncleanness, sharpening the scandal of her contact with Jesus. Supporting Coherence; lower independent Volume.

“‘If a woman has a discharge, and her discharge in her flesh is blood, she shall be in her impurity seven days: and whoever touches her shall be unclean until the evening. “‘Everything that she lies on in her impurity shall be unclean. Everything also that she sits on shall be unclean. Whoever touches her bed shall wash his clothes, and bathe himself in water, and be unclean until the evening. Whoever touches anything that she sits on shall wash his […]


Elijah's raising of the widow of Zarephath's son is the prototype Luke evokes: a prophet restores a dead child, here a 'spirit returned' (8:55) echoing the LXX's restoration of the boy's breath. The Elijah/Elisha raising type is programmatic for Luke's Christology.

After these things, the son of the woman, the mistress of the house, fell sick; and his sickness was so severe, that there was no breath left in him. She said to Elijah, “What have I to do with you, you man of God? You have come to me to bring my sin to memory, and to kill my son!” He said to her, “Give me your son.” He took him out of her bosom, and carried him up into the room where he stayed, and laid him on his own bed. He cried to Yahweh, and said, […]


Elisha's raising of the Shunammite's only child supplies the closest structural parallel: an only/beloved child dies, mourners are excluded, the prophet acts privately and the child revives. Strong narrative Volume and Recurrence in Luke's prophet-typology.

When the child was grown, one day he went out to his father to the reapers. He said to his father, “My head! My head!” He said to his servant, “Carry him to his mother.” When he had taken him, and brought him to his mother, he sat on her knees until noon, and then died. She went up and laid him on the bed of the man of God, and shut the door on him, and went out. She called to her husband, and said, “Please send me one of the servants, and one of the […]


Jesus' 'she is not dead but sleeping' draws on the established sleep-as-death metaphor that Daniel crystallizes for resurrection ('those who sleep in the dust of the earth shall awake'). Coherence with Luke's awakening of the girl is good; Volume conceptual.

Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.


The specific motif of giving the revived child sustenance and the privacy of the act recalls Elisha shutting the door; reinforces the Elisha parallel above. Listed for the closing detail (8:55, give her to eat). Contested as independent.

When Elisha had come into the house, behold, the child was dead, and laid on his bed. He went in therefore, and shut the door on them both, and prayed to Yahweh. He went up, and lay on the child, and put his mouth on his mouth, and his eyes on his eyes, and his hands on his hands. He stretched himself on him; and the flesh of the child grew warm. Then he returned, and walked in the house once back and forth; and went up, and stretched himself on him. Then […]


The terse travel-light, single-minded urgency of the mission ('take nothing... salute no one') resonates with Elisha dispatching Gehazi with his staff and the command to greet no one on the road. Coherence with Luke's Elijah/Elisha typology for the prophetic mission is moderate, but the verbal contact is faint and the prop (staff) is inverted, so contested.

Then he said to Gehazi, “Tuck your cloak into your belt, take my staff in your hand, and go your way. If you meet any man, don’t greet him; and if anyone greets you, don’t answer him again. Then lay my staff on the face of the child.”


Shaking off the dust 'for a testimony against them' enacts a prophetic curse-gesture; Nehemiah shakes out the fold of his garment as a symbolic execration on covenant-breakers. The shared shaking-as-witness logic gives moderate volume; the gesture is a recognizable Second-Temple idiom of repudiation.

Also I shook out my lap, and said, “So may God shake out every man from his house, and from his labor, that doesn’t perform this promise; even thus be he shaken out, and emptied.” All the assembly said, “Amen,” and praised Yahweh. The people did according to this promise.


Washing the dust of a place from the feet recalls the ancient hospitality of footwashing (Abraham to the three visitors); refusal of hospitality is symmetrically answered by dust-shaking. The connection is thematic and faint, hence contested.

Now let a little water be fetched, wash your feet, and rest yourselves under the tree.


The popular guess that 'Elijah had appeared' presupposes Malachi's promise that Elijah returns before the day of the LORD, a live Second-Temple expectation (cf. Sirach 48:10). High coherence with Luke's whole Elijah-return motif and high availability.

Behold, I will send you Elijah the prophet before the great and terrible day of Yahweh comes.


The alternative guess, 'one of the old prophets has risen,' draws on the Mosaic promise of a raised-up prophet like Moses and broader expectation of an eschatological prophet. Moderate volume; coherent with Luke's prophet Christology, climaxing in the Transfiguration 'listen to him.'

Yahweh your God will raise up to you a prophet from your midst, of your brothers, like me. You shall listen to him.


Sirach explicitly canonizes the returning-Elijah hope ('ready... to turn the hearts'), the very expectation Herod's informants voice. Deuterocanonical availability strengthens the case that this is the operative cultural script behind v.8.

Who was recorded for reproofs in their seasons, To pacify anger, before it brake forth into wrath; To turn the heart of the father to the son, And to restore the tribes of Jacob.


Elisha feeds a hundred men with twenty barley loaves, with the protest 'how can I set this before a hundred?', the command to give, eating, and food left over. The structural parallel (insufficient loaves, servant objection, feeding, surplus) is the closest single antecedent and high in volume and coherence with Luke's Elijah/Elisha matrix.

A man from Baal Shalishah came, and brought the man of God bread of the first fruits, twenty loaves of barley, and fresh ears of grain in his sack. He said, “Give to the people, that they may eat.” His servant said, “What, should I set this before a hundred men?” But he said, “Give the people, that they may eat; for thus says Yahweh, ‘They will eat, and will have some left over.’” So he set it before them, and they ate, and left some of it, according to […]


Bread provided to a vast crowd in a 'deserted place' (wilderness), gathered and fully satisfied with leftovers measured, evokes the manna narrative. High coherence with the new-Moses wilderness-feeding typology that the very next pericopes (Transfiguration, 'exodus') develop.

Then Yahweh said to Moses, “Behold, I will rain bread from the sky for you, and the people shall go out and gather a day’s portion every day, that I may test them, whether they will walk in my law, or not. It shall come to pass on the sixth day, that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.” Moses and Aaron said to all the children of Israel, “At evening, then you shall know that Yahweh has brought […]


Moses' despairing 'Where am I to get meat for all this people?' and God's provision in the wilderness underlie the disciples' 'send the multitude away... we are in a deserted place.' The seating in companies recalls Israel's ordered camp; volume and coherence both strong.

Where could I get meat to give to all this people? For they weep to me, saying, ‘Give us meat, that we may eat.’ I am not able to bear all this people alone, because it is too heavy for me. If you treat me this way, please kill me right now, if I have found favor in your sight; and don’t let me see my wretchedness.” Yahweh said to Moses, “Gather to me seventy men of the elders of Israel, whom you know to be the elders of the people, and officers over […]


'Can God prepare a table in the wilderness?'—the psalm's retrospect on manna and quail, where the people 'ate and were well filled,' matches Luke's 'they ate and were all filled.' Strong verbal echo ('filled') and thematic coherence with wilderness provision.

Yes, they spoke against God. They said, “Can God prepare a table in the wilderness? Behold, he struck the rock, so that waters gushed out, and streams overflowed. Can he give bread also? Will he provide flesh for his people?” Therefore Yahweh heard, and was angry. A fire was kindled against Jacob, anger also went up against Israel, because they didn’t believe in God, and didn’t trust in his salvation. Yet he commanded the skies above, and opened the doors […]


The shepherd seating the flock on grass and spreading a table in the presence of need colors the orderly groups and abundant provision; Mark makes the 'green grass' explicit. Moderate in Luke, where the pastoral detail is muted, so lower volume here.

Yahweh is my shepherd: I shall lack nothing. He makes me lie down in green pastures. He leads me beside still waters. He restores my soul. He guides me in the paths of righteousness for his name’s sake. Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me. Your rod and your staff, they comfort me. You prepare a table before me in the presence of my enemies. You anoint my head with oil. My cup runs over.


The crowd as sheep without a shepherd needing a leader to go before them (Moses' prayer for a successor) frames Jesus' compassion and shepherd-feeding; explicit in Mark's parallel and coherent with Luke's new-Moses theme.

who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of Yahweh not be as sheep which have no shepherd.”


The promise of one Davidic shepherd who feeds the scattered flock undergirds the feeding as messianic shepherding. Faint in Luke's spare account; figural and contested.

I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.


Peter's confession 'the Christ of God' names the Anointed One of Psalm 2, the royal son set by God against the nations' rulers. Coherent with the immediately surrounding Herod material and the Transfiguration's 'my Son'; moderate volume by title alone.

The kings of the earth take a stand, and the rulers take counsel together, against Yahweh, and against his Anointed, saying,


The crowd's repeated options—John, Elijah, a risen old prophet—again invoke the Malachi/Sirach returning-Elijah and eschatological-prophet hopes, here set against the true confession. Recurrence within the chapter strengthens it.


'The Son of Man must suffer many things and be rejected' echoes the Servant who is 'despised and rejected of men, a man of sorrows.' High coherence with Luke's passion theology (cf. Luke 22:37 citing Isa 53), strong volume on rejection/suffering.

He was despised, and rejected by men; a man of suffering, and acquainted with disease. He was despised as one from whom men hide their face; and we didn’t respect him.


The title 'Son of Man,' here joined to suffering and to coming 'in his glory' (v.26), draws on Daniel's heavenly figure who receives dominion and glory. Strong availability and coherence; Luke fuses Danielic glory with Isaianic suffering.

I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and he came even to the ancient of days, and they brought him near before him.


Being 'rejected by the elders, chief priests, and scribes' evokes the stone the builders rejected, which Luke cites explicitly at 20:17. Moderate volume here (no quotation yet) but high coherence with Luke's rejection-vindication pattern.

The stone which the builders rejected has become the head of the corner.


'The third day be raised up' may echo Hosea's 'on the third day he will raise us up,' read messianically in later Jewish tradition. Verbal contact is suggestive but the third-day formula is multiply sourced, so contested and low volume.

After two days he will revive us. On the third day he will raise us up, and we will live before him.


'Raised up on the third day' and the promise that some will not 'taste death' draw on resurrection/awakening hope crystallized in Daniel. Faint and diffuse; figural support for the resurrection language.

Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.


'Whoever desires to save his life will lose it' has a distant gravitational pull toward prophetic life/death covenant choices, but the saying is proverbial and not verbally anchored. Low volume, contested.

But if the wicked turn from all his sins that he has committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.


Going up the mountain, the cloud overshadowing, the glory, the entering into the cloud, and the divine voice replay Moses' Sinai ascent. 'About eight days' may even mirror Exodus 24:16's 'six days... the seventh day.' Very high volume and coherence in Luke's new-Sinai staging.

Moses went up on the mountain, and the cloud covered the mountain. Yahweh’s glory settled on Mount Sinai, and the cloud covered it six days. The seventh day he called to Moses out of the midst of the cloud. The appearance of Yahweh’s glory was like devouring fire on the top of the mountain in the eyes of the children of Israel. Moses entered into the midst of the cloud, and went up on the mountain; and Moses was on the mountain forty days and forty nights.


The altered, shining appearance of Jesus' face directly parallels Moses' face shining after speaking with God on the mountain. Strong verbal/visual volume; Luke uniquely heightens the facial transformation, tightening the Moses typology.

When Moses came down from Mount Sinai with the two tablets of the testimony in Moses’ hand, when he came down from the mountain, Moses didn’t know that the skin of his face shone by reason of his speaking with him. When Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come near him. Moses called to them, and Aaron and all the rulers of the congregation returned to him; and Moses spoke to them. […]


'Listen to him' from the cloud quotes the Mosaic 'a prophet like me... him you shall heed,' identifying Jesus as the eschatological prophet-like-Moses. High volume (near-verbatim imperative) and total coherence with Moses' presence on the mount.

Yahweh your God will raise up to you a prophet from your midst, of your brothers, like me. You shall listen to him.


'This is my beloved Son' draws on the royal decree 'You are my Son,' fusing enthronement sonship with the Transfiguration glory. High coherence with the chapter's Christ-confession and the baptismal voice Luke echoes.

I will tell of the decree. Yahweh said to me, “You are my son. Today I have become your father.


The heavenly designation of the Son in whom God delights blends the Servant 'my chosen, in whom my soul delights' with the royal Son. Moderate volume in Luke's wording; coherent with the Isaianic-Servant note already sounded in v.22.

“Behold, my servant, whom I uphold; my chosen, in whom my soul delights— I have put my Spirit on him. He will bring justice to the nations.


Moses and Elijah standing together is precisely the Malachi pairing—'remember the law of Moses... I will send Elijah'—epitomizing the Law and the Prophets that witness to Jesus. Strong coherence; their joint appearance is unlikely to be accidental.

“Remember the law of Moses my servant, which I commanded to him in Horeb for all Israel, even statutes and ordinances. Behold, I will send you Elijah the prophet before the great and terrible day of Yahweh comes.


The dazzling white clothing ('white as snow,' raiment 'glistering') colors the transfigured glory with the apocalyptic radiance of the Ancient of Days and heavenly beings. Moderate volume via the whiteness motif; coherent with the Danielic Son of Man already in v.26.

I saw until thrones were placed, and one who was ancient of days sat: his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and its wheels burning fire.


The overshadowing cloud from which the voice speaks recalls the glory-cloud filling the tabernacle, especially as Peter proposes building 'tents/booths' for the three. The tent/tabernacle-glory linkage gives moderate volume and good coherence.

Then the cloud covered the Tent of Meeting, and Yahweh’s glory filled the tabernacle. Moses wasn’t able to enter into the Tent of Meeting, because the cloud stayed on it, and Yahweh’s glory filled the tabernacle.


Peter's wish to make three 'booths' may glance at the eschatological Feast of Tabernacles when the nations keep the festival before the King. Faint and dependent on the skene wordplay; contested.

It will happen that everyone who is left of all the nations that came against Jerusalem will go up from year to year to worship the King, Yahweh of Armies, and to keep the feast of tents.


Moses and Elijah speak of Jesus' 'exodus' he was to accomplish at Jerusalem; the very word frames the passion as a new exodus, with the guiding cloud as a faint backdrop. The 'exodus' lexeme is load-bearing but the pillar-of-cloud link is diffuse.

Yahweh went before them by day in a pillar of cloud, to lead them on their way, and by night in a pillar of fire, to give them light, that they might go by day and by night:


Elijah's own theophany on the mountain (Horeb), reached after a fast and meeting God in stillness, undergirds his presence at this mountain revelation. Moderate coherence given Elijah is literally present; volume carried by the mountain-theophany pattern.

He arose, and ate and drank, and went in the strength of that food forty days and forty nights to Horeb the Mount of God. He came there to a cave, and lodged there; and behold, Yahweh’s word came to him, and he said to him, “What are you doing here, Elijah?” He said, “I have been very jealous for Yahweh, the God of Armies; for the children of Israel have forsaken your covenant, thrown down your altars, and slain your prophets with the sword. I, even I […]


'O faithless and perverse generation' quotes the Song of Moses' indictment of a 'perverse and crooked generation,' placing Jesus in Moses' prophetic-judge role just after descending the mountain. High verbal volume and pointed coherence with the new-Moses framing.

They have dealt corruptly with him. They are not his children, because of their defect. They are a perverse and crooked generation.


The same Song continues, 'they are a perverse generation, children in whom is no faithfulness,' reinforcing the 'faithless and perverse' double charge. Recurrence within Deuteronomy 32 strengthens the allusion's volume.

He said, “I will hide my face from them. I will see what their end will be; for they are a very perverse generation, children in whom is no faithfulness.


'How long shall I be with you and bear with you?' resonates with God's 'How long will this people despise me... how long will they not believe?' in the wilderness. Faint verbal contact but coherent with the wilderness-generation motif; contested.

Yahweh said to Moses, “How long will this people despise me? and how long will they not believe in me, for all the signs which I have worked among them?


Jesus restoring the convulsed only son and 'giving him back to his father' faintly recalls Elisha raising the Shunammite's son and giving him back. The 'gave him back' gesture (cf. also 1 Kings 17:23) is the load-bearing link; low volume, contested.

He went up, and lay on the child, and put his mouth on his mouth, and his eyes on his eyes, and his hands on his hands. He stretched himself on him; and the flesh of the child grew warm. Then he returned, and walked in the house once back and forth; and went up, and stretched himself on him. Then the child sneezed seven times, and the child opened his eyes.


Elijah 'delivered him to his mother'—'see, your son lives'—parallels Jesus giving the healed only child back to his father. Coherent with Luke's Elijah typology (cf. the 'only son' at Nain, 7:12-15) but verbally faint here.

Elijah took the child, and brought him down out of the room into the house, and delivered him to his mother; and Elijah said, “Behold, your son lives.”


'The Son of Man will be delivered up into the hands of men' echoes the Servant whom 'the LORD delivered up' for iniquity (LXX paradidomi). Moderate volume via the handing-over verb; coherent with the Isaianic passion reading begun in v.22.

All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all.


The recurring 'Son of Man' title keeps the Danielic figure in view even as Luke subverts expectation toward suffering. Recurrence across vv.22, 26, 44 builds cumulative volume.

I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and he came even to the ancient of days, and they brought him near before him.


'Whoever is least among you all, this one will be great' inverts status as in Hannah's song, where God raises the poor and lowly and seats them with princes—a Lukan reversal motif (cf. Magnificat). Thematic coherence is high but verbal contact faint; contested.

Yahweh makes poor, and makes rich. He brings low, he also lifts up. He raises up the poor out of the dust. He lifts up the needy from the dunghill, To make them sit with princes, and inherit the throne of glory. For the pillars of the earth are Yahweh’s. He has set the world on them.


The valorizing of the least/humblest in a dispute over greatness faintly recalls Moses, 'very meek, above all men,' set over against the leaders' rivalry. Diffuse and figural, hence contested.

Now the man Moses was very humble, above all the men who were on the surface of the earth.


John's 'we forbade him, because he doesn't follow with us' replays Joshua's 'My lord Moses, forbid them!' when Eldad and Medad prophesy outside the camp, and Jesus' 'Do not forbid' answers with Moses' 'Would that all the LORD's people were prophets.' Strong structural and verbal parallel (forbid/the Spirit working beyond the inner circle); high coherence with Luke's broader-Spirit theme.

But two men remained in the camp. The name of one was Eldad, and the name of the other Medad: and the Spirit rested on them; and they were of those who were written, but had not gone out to the Tent; and they prophesied in the camp. A young man ran, and told Moses, and said, “Eldad and Medad are prophesying in the camp!” Joshua the son of Nun, the servant of Moses, one of his chosen men, answered, “My lord Moses, forbid them!” Moses said to him, “Are you […]


'Command fire to come down from the sky... just as Elijah did' explicitly cites Elijah calling down fire on the messengers from Samaria; the Samaritan setting makes the reference exact. High volume (named comparison) and coherence; Jesus' rebuke signals a deliberate contrast with the Elijah model.

Elijah answered to the captain of fifty, “If I am a man of God, let fire come down from the sky, and consume you and your fifty!” Fire came down from the sky, and consumed him and his fifty. Again he sent to him another captain of fifty and his fifty. He answered him, “Man of God, the king has said, ‘Come down quickly!’” Elijah answered them, “If I am a man of God, let fire come down from the sky, and consume you and your fifty!” The fire of God came down […]


'The days were near that he should be taken up' and Jesus 'set his face' draw on Elijah's assumption ('when the LORD was about to take up Elijah') and prophetic resolve. The analepsis/analambano language tightly binds the journey's start to Elijah's ascent; high coherence.

When Yahweh was about to take Elijah up by a whirlwind into heaven, Elijah went with Elisha from Gilgal.


Jesus 'set his face' resolutely toward Jerusalem echoes the Servant's 'I have set my face like a flint' in obedient suffering. Moderate volume via the face-setting idiom; coherent with the Isaianic Servant strand running through the chapter.

For the Lord Yahweh will help me; therefore I have not been confounded: therefore have I set my face like a flint, and I know that I shall not be disappointed.


'Set your face toward Jerusalem and prophesy' is a recurring prophetic commission idiom that colors Jesus' face-setting as prophetic confrontation. The phrase is multiply attested in Ezekiel, so diffuse and contested.

Son of man, set your face toward Jerusalem, and preach toward the sanctuaries, and prophesy against the land of Israel;


'No one who puts his hand to the plow and looks back' directly engages Elisha's call: found plowing, he asks to kiss his parents farewell before following, and Elijah lets him. Jesus radicalizes the precedent—no looking back, no delayed farewell—making the plowing image and the farewell request unmistakable. Very high volume and coherence.

So he departed there, and found Elisha the son of Shaphat, who was plowing, with twelve yoke of oxen before him, and he with the twelfth: and Elijah passed over to him, and cast his mantle on him. He left the oxen, and ran after Elijah, and said, “Let me please kiss my father and my mother, and then I will follow you.” He said to him, “Go back again; for what have I done to you?” He returned from following him, and took the yoke of oxen, and killed them, […]


'Allow me first to say good-bye to those at my house' nearly quotes Elisha's 'let me kiss my father and mother, and then I will follow you.' The verbal correspondence in the third would-be follower is the strongest single anchor for the Elisha typology here.

He left the oxen, and ran after Elijah, and said, “Let me please kiss my father and my mother, and then I will follow you.” He said to him, “Go back again; for what have I done to you?”


'Looking back' as fatal hesitation may glance at Lot's wife, the proverbial backward look that forfeits deliverance. Faint and figural relative to the dominant Elisha frame; contested.

It came to pass, when they had taken them out, that he said, “Escape for your life! Don’t look behind you, and don’t stay anywhere in the plain. Escape to the mountains, lest you be consumed!”


'Let me first bury my father' reflects the supreme filial duty of burial dramatized in Tobit, against which Jesus' 'leave the dead to bury their dead' is shockingly subversive. Deuterocanonical availability illuminates the cultural weight Jesus overturns, though it is background rather than a textual echo.

And he called him, and said, “My child, if I die, bury me. Don’t despise your mother. Honor her all the days of your life, and do that which is pleasing to her, and don’t grieve her.


'The birds of the sky have nests, but the Son of Man has no place to lay his head' may faintly invert creation's provision of resting places (the dove finding no rest, then nesting). Very low volume; offered only as a faint figural counterpoint.

but the dove found no place to rest her foot, and she returned to him into the ship, for the waters were on the surface of the whole earth. He put out his hand, and took her, and brought her to him into the ship.


Jesus appoints seventy and sends them out as bearers of his commissioned authority, evoking the seventy elders on whom God places the spirit that was on Moses. Volume is strong in the precise number seventy and the theme of delegated, Spirit-empowered authority; coherence with Luke's Moses typology (the prophet like Moses, Acts 3) reinforces it.

Yahweh said to Moses, “Gather to me seventy men of the elders of Israel, whom you know to be the elders of the people, and officers over them; and bring them to the Tent of Meeting, that they may stand there with you. I will come down and talk with you there. I will take of the Spirit which is on you, and will put it on them; and they shall bear the burden of the people with you, that you not bear it yourself alone.


The gathering and dispersal of the seventy who then prophesy parallels the sending two by two and the later joyful report of empowered ministry. Recurrence of the seventy-elders motif within the same Numbers pericope strengthens the linkage to Luke's mission.

Moses went out, and told the people Yahweh’s words; and he gathered seventy men of the elders of the people, and set them around the Tent. Yahweh came down in the cloud, and spoke to him, and took of the Spirit that was on him, and put it on the seventy elders. When the Spirit rested on them, they prophesied, but they did so no more.


The seventy who ascend with Moses to ratify the covenant supply an alternate or supplementary base for the number seventy as a body of authorized representatives of Israel. Availability and the fixed numeral make it a plausible secondary source alongside Numbers 11.

He said to Moses, “Come up to Yahweh, you, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship from a distance.


The Table of Nations was reckoned in Jewish tradition as seventy (LXX seventy-two) nations, so a seventy(-two)-fold mission figurally anticipates the Gentile harvest, fitting Luke-Acts' universal scope. The textual variant seventy/seventy-two mirrors the MT/LXX count of the nations, a coherence rarely coincidental.

Now this is the history of the generations of the sons of Noah and of Shem, Ham, and Japheth. Sons were born to them after the flood. The sons of Japheth were: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. The sons of Gomer were: Ashkenaz, Riphath, and Togarmah. The sons of Javan were: Elishah, Tarshish, Kittim, and Dodanim. Of these were the islands of the nations divided in their lands, everyone after his language, after their families, in […]


The plentiful harvest needing laborers draws on the prophetic harvest as eschatological ingathering and judgment, where the sickle is put in because the harvest is ripe. The agrarian-eschatological coherence with the kingdom drawing near and the Sodom verdict supports the echo.

Put in the sickle; for the harvest is ripe. Come, tread, for the wine press is full, the vats overflow, for their wickedness is great.”


Isaiah's image of Israel gathered one by one in a threshing harvest offers a salvific (not only judicial) backdrop for the abundant harvest and few laborers. The link is faint, resting on shared harvest-of-the-people imagery rather than verbal contact.

It will happen in that day, that Yahweh will thresh from the flowing stream of the Euphrates to the brook of Egypt; and you will be gathered one by one, children of Israel.


Sending disciples as lambs among wolves inverts Ezekiel's indictment of Israel's leaders as wolves tearing prey, casting the unreceptive towns in the role of predators against God's defenseless agents. The predator-prey coherence and prophetic-judgment context align with Luke's woes that follow.

Her princes in its midst are like wolves ravening the prey, to shed blood, and to destroy souls, that they may get dishonest gain.


Zephaniah likewise depicts the city's officials as evening wolves leaving nothing till morning, a stock prophetic figure for rapacious leadership menacing the righteous. The recurrence of the wolf-against-flock trope makes it a plausible faint background to lambs among wolves.

Her princes in the midst of her are roaring lions. Her judges are evening wolves. They leave nothing until the next day.


The verdict that it will be more tolerable for Sodom than for the rejecting city invokes the paradigmatic destruction of Sodom as the measure of judgment for inhospitality. Volume and availability are high, and the inhospitality theme coheres exactly with rejecting the sent messengers.

The two angels came to Sodom at evening. Lot sat in the gate of Sodom. Lot saw them, and rose up to meet them. He bowed himself with his face to the earth, and he said, “See now, my lords, please turn aside into your servant’s house, stay all night, wash your feet, and you can rise up early, and go on your way.” They said, “No, but we will stay in the street all night.” He urged them greatly, and they came in with him, and entered into his house. He made […]


Shaking the dust off as a sign-act against the city recalls prophetic gestures of curse and separation, of which Nehemiah's shaking out his lap is a near analogue. The connection is by gesture-type rather than wording, so it remains faint.

Also I shook out my lap, and said, “So may God shake out every man from his house, and from his labor, that doesn’t perform this promise; even thus be he shaken out, and emptied.” All the assembly said, “Amen,” and praised Yahweh. The people did according to this promise.


The naming of Tyre and Sidon as objects of judgment draws on the classic prophetic oracle against Tyre, here flipped so the Phoenician cities would have repented sooner than the Galilean towns. Availability and the precise city pairing support the allusion to the burden-of-Tyre tradition.

The burden of Tyre. Howl, you ships of Tarshish! For it is laid waste, so that there is no house, no entering in. From the land of Kittim it is revealed to them. Be still, you inhabitants of the coast, you whom the merchants of Sidon, that pass over the sea, have replenished. On great waters, the seed of the Shihor, the harvest of the Nile, was her revenue. She was the market of nations. Be ashamed, Sidon; for the sea has spoken, the stronghold of the […]


Ezekiel's extended oracles against Tyre (and Sidon) form the deepest reservoir for Tyre and Sidon as archetypes of proud, doomed Gentile power. The pairing and the judgment frame recur strongly enough to count as a deliberate evocation.

In the eleventh year, in the first of the month, Yahweh’s word came to me, saying, Son of man, because Tyre has said against Jerusalem, Aha, she is broken: the gate of the peoples; she is turned to me; I shall be replenished, now that she is laid waste: therefore thus says the Lord Yahweh, Behold, I am against you, Tyre, and will cause many nations to come up against you, as the sea causes its waves to come up. They shall destroy the walls of Tyre, and […]


Joel arraigns Tyre and Sidon together for their treatment of God's people, a near-verbal precedent for Luke's paired cities under judgment. The link is secondary to Isaiah/Ezekiel but adds recurrence to the Tyre-Sidon judgment motif.

“Yes, and what are you to me, Tyre, and Sidon, and all the regions of Philistia? Will you repay me? And if you repay me, I will swiftly and speedily return your repayment on your own head. Because you have taken my silver and my gold, and have carried my finest treasures into your temples, and have sold the children of Judah and the children of Jerusalem to the sons of the Greeks, that you may remove them far from their border. Behold, I will stir them up […]


Zechariah foretells Tyre and Sidon's downfall despite their wisdom and wealth, reinforcing the proverbial doom of the pair. It is a faint contributory echo rather than the primary source.

and Hamath, also, which borders on it; Tyre and Sidon, because they are very wise. Tyre built herself a stronghold, and heaped up silver like the dust, and fine gold like the mire of the streets. Behold, the Lord will dispossess her, and he will strike her power in the sea; and she will be devoured with fire.


Repenting in sackcloth and ashes echoes the Ninevites' (and their king's) repentance, the Bible's signal case of a Gentile city repenting at a prophet's word. The coherence is pointed: pagan cities would have repented, shaming unrepentant Israel.

The news reached the king of Nineveh, and he arose from his throne, and took off his royal robe, covered himself with sackcloth, and sat in ashes.


Sackcloth and ashes as the posture of contrition appears in Daniel's penitential prayer, part of a recurring biblical idiom for mourning and repentance. It is a stock-phrase echo supplying availability rather than a specific allusion.

I set my face to the Lord God, to seek by prayer and petitions, with fasting and sackcloth and ashes.


Capernaum exalted to heaven yet brought down to Hades closely tracks the taunt over the king of Babylon who said he would ascend to heaven but is brought down to Sheol. Volume is high (near-verbal antithesis of heaven/Hades) and coherence with proud-city judgment is exact.

You said in your heart, “I will ascend into heaven! I will exalt my throne above the stars of God! I will sit on the mountain of assembly, in the far north! I will ascend above the heights of the clouds! I will make myself like the Most High!” Yet you shall be brought down to Sheol, to the depths of the pit.


The prince of Tyre's self-exaltation to divine heights and his being cast down to the pit parallels Capernaum's reversal and sits beside the Tyre material just invoked. It is a coherent secondary backdrop to the heaven-to-Hades descent.

Son of man, tell the prince of Tyre, Thus says the Lord Yahweh: Because your heart is lifted up, and you have said, I am a god, I sit in the seat of God, in the midst of the seas; yet you are man, and not God, though you set your heart as the heart of God— behold, you are wiser than Daniel; there is no secret that is hidden from you; by your wisdom and by your understanding you have gotten yourself riches, and have gotten gold and silver into your […]


Seeing Satan fall like lightning from heaven echoes the Day Star (LXX heosphoros) fallen from heaven in the Babylon taunt, a text read in Second Temple Judaism as the fall of a heavenly rebel. The immediate reuse of Isaiah 14 from the preceding woes strengthens recurrence and coherence.

How you have fallen from heaven, morning star, son of the dawn! How you are cut down to the ground, who laid the nations low!


Authority to tread on serpents and scorpions draws directly on the promise that the faithful will tread on the lion and the serpent, a psalm of protection from all harm. Volume (treading on serpents) and the explicit you-will-not-be-hurt assurance make this the primary base.

You will tread on the lion and cobra. You will trample the young lion and the serpent underfoot.


The pairing serpents and scorpions matches Deuteronomy's description of the wilderness of fiery serpents and scorpions through which God led Israel safely. The exact lexical pair (serpents + scorpions) is rare enough to mark this as a deliberate combination with Psalm 91.

who led you through the great and terrible wilderness, with fiery serpents and scorpions, and thirsty ground where there was no water; who poured water for you out of the rock of flint;


Trampling the serpent and overcoming the power of the enemy figurally fulfills the protoevangelium's enmity between the woman's seed and the serpent whose head is crushed. The serpent-conquest coherence with Satan's fall makes the figural reading apt though it is not verbally explicit.

I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise his heel.”


Rejoicing that your names are written in heaven invokes the divine book from which the unfaithful may be blotted out, first named in Moses' intercession. Volume and the heavenly-register concept are strong, anchoring the saying in the book-of-life tradition.

Yet now, if you will, forgive their sin—and if not, please blot me out of your book which you have written.” Yahweh said to Moses, “Whoever has sinned against me, him will I blot out of my book.


The eschatological deliverance of everyone found written in the book gives the names-in-heaven motif its end-time, salvific force matching Luke's contrast with mere demonic subjection. Coherence with the resurrection-life horizon supports the allusion.

“At that time shall Michael stand up, the great prince who stands for the children of your people; and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time your people shall be delivered, everyone who shall be found written in the book.


The book of the living, from which the wicked are blotted out and not enrolled among the righteous, supplies the negative counterpart to having one's name written in heaven. It adds recurrence to the heavenly-register tradition.

Let them be blotted out of the book of life, and not be written with the righteous.


The book of remembrance written before God for those who fear him is another instance of the heavenly registry of the faithful. It is a faint contributory echo within the same motif cluster.

Then those who feared Yahweh spoke one with another; and Yahweh listened, and heard, and a book of memory was written before him, for those who feared Yahweh, and who honored his name.


Addressing the Father as Lord of heaven and earth echoes Melchizedek's blessing of God Most High, maker of heaven and earth, a creation-sovereignty title. The set phrase heaven and earth and the maker-of-all sense give moderate verbal contact.

He blessed him, and said, “Blessed be Abram of God Most High, possessor of heaven and earth:


Hiding these things from the wise and understanding but revealing them to little children reverses human wisdom in line with Isaiah's threat that the wisdom of the wise shall perish. The pointed wise-and-understanding wording matches Isaiah closely, supporting a deliberate allusion.

therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; and the wisdom of their wise men will perish, and the understanding of their prudent men will be hidden.”


Daniel praises God who gives wisdom to the wise and reveals deep and hidden things, a revelation-of-mysteries pattern resonant with the Father revealing hidden things to the simple. The link is thematic (divine disclosure of mysteries) rather than verbal, so it stays faint.

He changes the times and the seasons; he removes kings, and sets up kings; he gives wisdom to the wise, and knowledge to those who have understanding; he reveals the deep and secret things; he knows what is in the darkness, and the light dwells with him. I thank you, and praise you, you God of my fathers, who have given me wisdom and might, and have now made known to me what we desired of you; for you have made known to us the king’s matter.


All things have been delivered to me by my Father figurally aligns with the Son of Man to whom dominion and authority are given. The handing-over-of-all coherence is real but the saying lacks distinctive Danielic vocabulary, so it is a low-confidence figural reading.

There was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.


The mutual delight of Father and Son and the Father's good pleasure faintly recall Wisdom rejoicing before God and delighting in humanity. The connection rests on the joy-before-God motif and is contested.

then I was the craftsman by his side. I was a delight day by day, always rejoicing before him, Rejoicing in his whole world. My delight was with the sons of men.


The lawyer's answer cites the Shema's command to love the Lord your God with all your heart, soul, and strength, the heart of Israel's covenant confession. This is a near-verbatim quotation (Luke adds mind), unmistakable in volume and availability.

You shall love Yahweh your God with all your heart, with all your soul, and with all your might.


And your neighbor as yourself quotes verbatim the Holiness Code's neighbor-love command, which then drives the Who is my neighbor question. The exact wording and its programmatic role make this a clear quotation.

“‘You shall not take vengeance, nor bear any grudge against the children of your people; but you shall love your neighbor as yourself. I am Yahweh.


Do this, and you will live echoes the Levitical promise that the one who keeps God's statutes shall live by them, framing eternal life as covenant obedience. The do-them-and-live formula is distinctive enough to register as an allusion.

You shall therefore keep my statutes and my ordinances; which if a man does, he shall live in them. I am Yahweh.


The promise that God will circumcise the heart so Israel may love the LORD with all heart and soul stands behind the wholehearted love demanded here. It is a faint reinforcing echo of the Deuteronomic love-command cluster.

Yahweh your God will circumcise your heart, and the heart of your seed, to love Yahweh your God with all your heart, and with all your soul, that you may live.


Inherit eternal life draws on the only clear OT promise of everlasting life, where some awake to everlasting life. The phrase supplies the eschatological referent though the contact is conceptual rather than verbal.

Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.


The compassionate Samaritan who binds wounds, anoints with oil, sets the man on his own animal, and brings him to care closely mirrors the men of Samaria who clothed, anointed, carried on donkeys, and brought the Judean captives to Jericho. The cluster of shared details (Samaritans, oil/anointing, animal, conveying the helpless toward Jericho) is too dense to be coincidental.

The men who have been mentioned by name rose up, and took the captives, and with the plunder clothed all who were naked among them, dressed them, gave them sandals, and gave them something to eat and to drink, anointed them, carried all the feeble of them on donkeys, and brought them to Jericho, the city of palm trees, to their brothers. Then they returned to Samaria.


The priest passing by on the other side gains its edge from the priestly prohibition against defilement by a corpse, since the victim appeared half dead. The corpse-purity background coheres with the priest's and Levite's avoidance, sharpening the parable's irony.

Yahweh said to Moses, “Speak to the priests, the sons of Aaron, and say to them, ‘A priest shall not defile himself for the dead among his people; except for his relatives that are near to him: for his mother, for his father, for his son, for his daughter, for his brother, and for his virgin sister who is near to him, who has had no husband; for her he may defile himself.


The general corpse-impurity law (seven-day uncleanness from touching a dead body) reinforces the ritual motive a priest and Levite might invoke for keeping their distance. It supplies recurrence to the purity rationale behind the passing by.

“He who touches the dead body of any man shall be unclean seven days. He shall purify himself with water on the third day, and on the seventh day he shall be clean; but if he doesn’t purify himself the third day, then the seventh day he shall not be clean. Whoever touches a dead person, the body of a man who has died, and doesn’t purify himself, defiles Yahweh’s tabernacle; and that soul shall be cut off from Israel; because the water for impurity was not […]


The verdict that the neighbor is the one who showed mercy embodies Hosea's I desire mercy and not sacrifice, prioritizing compassion over the cultic scruples of priest and Levite. The mercy-over-cult coherence with the parable's structure supports the allusion.

For I desire mercy, and not sacrifice; and the knowledge of God more than burnt offerings.


Pouring oil and wine on wounds faintly recalls Isaiah's image of wounds not pressed out or softened with oil, the standard idiom for medicinal care. The contact is on the treatment imagery only and remains low-confidence.

From the sole of the foot even to the head there is no soundness in it: wounds, welts, and open sores. They haven’t been closed, neither bandaged, neither soothed with oil.


Mary's choice of the one thing needful, to sit and hear the Lord's word, resonates with the psalmist's one thing I have asked, to dwell in the LORD's house and gaze on his beauty. The shared one-thing focus on devoted presence before God gives a genuine if non-verbal echo.

One thing I have asked of Yahweh, that I will seek after, that I may dwell in Yahweh’s house all the days of my life, to see Yahweh’s beauty, and to inquire in his temple.


Mary has chosen the good part faintly evokes the confession the LORD is my portion, the language of choosing God himself as one's allotted share. The portion/part motif is suggestive but the lexical bridge is thin.

Yahweh is my portion, says my soul; therefore will I hope in him.


The LORD as my chosen portion and cup supplies the same theology of God as one's lasting allotment that the good part which will not be taken away expresses. It is a contributory echo within the portion-of-the-LORD tradition.

Yahweh assigned my portion and my cup. You made my lot secure.