The Fallible Study Bible

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Luke14:7–14

The Parable of the Guests

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Luke 14:7–14 — The Parable of the Guests. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

7

When Jesus noticed how the guests chose the places of honor, He told them a parable:

Berean Standard Bible · CC0

Greek — tap a word ↓

epechōn pōs tous keklēmenous exelegonto tas prōtoklisias de Elegen pros legōn pros autous parabolēn

Word by word14 · parsed
ἐπέχωνepechōnWhen [Jesus] noticedG1907
√ ἐπέχω — to hold upon, iVerbPresent Participle ActiveNominative Masculine Singular
epechō: to hold upon, attend to (G1907) A rare verb (5 verses). Elsewhere it means “holding forth” the word of life (Phil 2:16) or “staying” (Acts 19:22). Here the mind is held fast upon the guests: Christ is the observer at the table before He is the teacher.
πῶςpōshowG4459
√ πῶς — an interrogative particle of mannerConjunction
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
κεκλημένουςkeklēmenousthe guestsG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbPerfect Participle Middle or PassiveAccusative Masculine Plural
kaleō: to call, invite (perfect passive participle) The perfect stresses a settled status: they are the invited ones. Everything they have at this table was received by a call, yet they behave as if place were seized, not given. Luke's unit will turn the same verb on the host in v. 13.
ἐξελέγοντοexelegontochoseG1586
√ ἐκλέγομαι — to selectVerbImperfect Indicative Middle3rd Person Plural
eklegomai: to choose out for oneself (imperfect middle) The same verb Luke uses when Jesus “chose” the Twelve (Luke 6:13), and Paul uses for God choosing the foolish and lowly (1 Cor 1:27 to 28). The guests do for themselves what Scripture reserves to the One who calls: they elect themselves to honor.
τὰςtastheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
πρωτοκλισίαςprōtoklisiasplaces of honorG4411
√ πρωτοκλισία — a reclining first (in the place of honor) at the dinner-bed, iNounAccusative Feminine Plural
prōtoklisia: first reclining place (G4411) A rare word (5 verses), and every other use is in Jesus' indictment of scribes and Pharisees who love the first couches at feasts (Matt 23:6; Mark 12:39; Luke 20:46). What He names in public warning there, He watches in action here.
δὲdeG1161
√ δέ — but, and, etcConjunction
ἜλεγενElegenHe toldG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Singular
legō/epō: to say (imperfect) Imperfect “He was saying”: the teaching unfolds as a running address while the meal proceeds.
πρὸςpros. . .G4314
√ πρός — a preposition of directionPreposition
λέγωνlegōn. . .G3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
πρὸςpros. . .G4314
√ πρός — a preposition of directionPreposition
αὐτούςautousthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
παραβολήνparabolēna parableG3850
√ παραβολή — a similitude ("parable"), iNounAccusative Feminine Singular
parabolē: a placing-beside, comparison Not a story but a table-rule laid beside a deeper law (v. 11). Barnes calls it a “precept”; Poole “a dark saying, by which he intended something further.”
8

“When you are invited to a wedding banquet, do not sit in the place of honor, in case someone more distinguished than you has been invited.

Berean Standard Bible · CC0

Greek — tap a word ↓

Hotan klēthēs hypo tinos eis gamous mē kataklithēs eis tēn prōtoklisian mē pote entimoteros sou ē keklēmenos hyp’ autou

Word by word19 · parsed
ὍτανHotanWhenG3752
√ ὅταν — whenever (implying hypothesis or more or less uncertainty)Conjunction
κληθῇςklēthēsyou are invitedG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbAorist Subjunctive Passive2nd Person Singular
kaleō (aorist subjunctive passive) The passive keeps the host as the actor: you do not come, you are called. The whole etiquette that follows flows from that grammar.
ὑπόhypo. . .G5259
√ ὑπό — under, iPreposition
τινοςtinos. . .G5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounGenitive Masculine Singular
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
γάμουςgamousa wedding banquetG1062
√ γάμος — nuptialsNounAccusative Masculine Plural
gamos: wedding, wedding feast In the plural, the wedding celebrations. The setting quietly anticipates the royal wedding feast of Matt 22:2 to 14 and the “marriage supper of the Lamb” (Rev 19:9), where the invited are again the keklēmenoi.
μὴmē{do} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
κατακλιθῇςkataklithēssitG2625
√ κατακλίνω — to recline down, iVerbAorist Subjunctive Passive2nd Person Singular
kataklinō: to recline (at table) Aorist prohibition with mē: do not even begin to take that couch.
εἰςeisinG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
πρωτοκλισίανprōtoklisianplace of honorG4411
√ πρωτοκλισία — a reclining first (in the place of honor) at the dinner-bed, iNounAccusative Feminine Singular
prōtoklisia (G4411) Singular now: the one coveted couch. The rarity of the word (5 verses) keeps this saying tethered to Jesus' public woe on the scribes (Luke 20:46).
μή‿mēin caseG3361
√ μή — (adverb) not, (conjunction) lestAdverb
ποτεpote. . .G4219
√ πότε — interrogative adverb, at what timeConjunction
ἐντιμότερόςentimoteros[someone] more distinguishedG1784
√ ἔντιμος — valued (figuratively)AdjectiveNominative Masculine SingularComparative
entimos: valued, precious (G1784) A rare word (5 verses). Peter uses it of Christ, the living stone rejected by men but “precious” (entimon) in God's sight (1 Pet 2:4). Human rank and divine valuation are not the same ledger; the guest who grabs the couch reckons only by the first.
σουsouthan youG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
ᾖēhas beenG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Subjunctive Active3rd Person Singular
κεκλημένοςkeklēmenosinvitedG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbPerfect Participle Middle or PassiveNominative Masculine Singular
kaleō (perfect passive participle) Third form of call in two verses; the repetition is the argument.
ὑπ’hyp’G5259
√ ὑπό — under, iPreposition
αὐτοῦautouG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
9

Then the host who invited both of you will come and tell you, ‘Give this man your seat.’ And in humiliation, you will have to take the last place.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai ho kalesas se kai auton elthōn erei soi Dos toutō topon kai tote meta aischynēs arxē katechein ton eschaton topon

Word by word21 · parsed
καὶkaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
καλέσαςkalesashost who invitedG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbAorist Participle ActiveNominative Masculine Singular
kaleō (aorist active participle) “The one who called you and him”: the host's prior call to both men is the ground of his right to rearrange them.
σὲseboth of youG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
καὶkai. . .G2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτὸνauton. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ἐλθὼνelthōnwill comeG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Participle ActiveNominative Masculine Singular
ἐρεῖerei[and] tellG2046
√ ἐρέω — an alternate for G2036 (ἔπω) in certain tensesVerbFuture Indicative Active3rd Person Singular
σοιsoiyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
ΔὸςDosGiveG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Imperative Active2nd Person Singular
didōmi: to give (aorist imperative) A curt command: “Give place.” What was seized must be surrendered, publicly.
τούτῳtoutōthis manG3778
√ οὗτος — the he (she or it), iDemonstrative PronounDative Masculine Singular
τόπονtopon[your] seatG5117
√ τόπος — a spot (general in space, but limited by occupancyNounAccusative Masculine Singular
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
τότεtoteG5119
√ τότε — the when, iAdverb
μετὰmetainG3326
√ μετά — properly, denoting accompanimentPreposition
αἰσχύνηςaischynēshumiliationG152
√ αἰσχύνη — shame or disgrace (abstractly or concretely)NounGenitive Feminine Singular
aischynē: shame (G152) A rare noun (6 verses). Hebrews 12:2 says Jesus endured the cross “despising the shame” (aischynēs): the one who truly took the last place bore a shame that was not His own, unlike the guest here who earns his.
ἄρξῃarxēyou will haveG756
√ ἄρχομαι — to commence (in order of time)VerbFuture Indicative Middle2nd Person Singular
archomai: to begin (future middle) The future makes the outcome certain if the guest presumes; the verb makes it a process, not a moment.
κατέχεινkatecheinto takeG2722
√ κατέχω — to hold down (fast), in various applications (literally or figuratively)VerbPresent Infinitive Active
katechō: to hold down, occupy The same verb that elsewhere means to hold fast (1 Thess 5:21): he must now hold onto the bottom couch.
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἔσχατονeschatonlastG2078
√ ἔσχατος — farthest, final (of place or time)AdjectiveAccusative Masculine Singular
eschatos: last, farthest (G2078) The word of Luke's great reversals: “some are last who will be first” (Luke 13:30, cited by Cambridge on v. 11). The table rehearses the eschaton in miniature.
τόπονtoponplaceG5117
√ τόπος — a spot (general in space, but limited by occupancyNounAccusative Masculine Singular
10

But when you are invited, go and sit in the last place, so that your host will come and tell you, ‘Friend, move up to a better place.’ Then you will be honored in front of everyone at the table with you.

Berean Standard Bible · CC0

Greek — tap a word ↓

All’ hotan klēthēs poreutheis anapese eis ton eschaton topon hina hotan ho keklēkōs se elthē erei soi Phile prosanabēthi anōteron tote soi estai doxa enōpion pantōn tōn synanakeimenōn soi

Word by word29 · parsed
Ἀλλ’All’ButG235
√ ἀλλά — properly, other things, iConjunction
ὅτανhotanwhenG3752
√ ὅταν — whenever (implying hypothesis or more or less uncertainty)Conjunction
κληθῇςklēthēsyou are invitedG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbAorist Subjunctive Passive2nd Person Singular
πορευθεὶςporeutheisgoG4198
√ πορεύομαι — to traverse, iVerbAorist Participle PassiveNominative Masculine Singular
ἀνάπεσεanapese[and] sitG377
√ ἀναπίπτω — to fall back, iVerbAorist Imperative Active2nd Person Singular
anapiptō: to fall back, recline (G377) The humble guest's posture is rest, not performance. The last place is taken freely, before any host appears.
εἰςeisinG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἔσχατονeschatonlastG2078
√ ἔσχατος — farthest, final (of place or time)AdjectiveAccusative Masculine Singular
τόπονtoponplaceG5117
√ τόπος — a spot (general in space, but limited by occupancyNounAccusative Masculine Singular
topos: place The same “last place” as v. 9, now chosen rather than imposed. Identical location, opposite spiritual meaning.
ἵναhinaso thatG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
ὅτανhotanG3752
√ ὅταν — whenever (implying hypothesis or more or less uncertainty)Conjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
κεκληκώςkeklēkōsyour hostG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbPerfect Participle ActiveNominative Masculine Singular
kaleō (perfect active participle) “The one who has called you”: the host's call is a standing fact. Honor at this table comes only from the one who issued the invitation.
σεse. . .G4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
ἔλθῃelthēwill comeG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Subjunctive Active3rd Person Singular
ἐρεῖerei[and] tellG2046
√ ἐρέω — an alternate for G2036 (ἔπω) in certain tensesVerbFuture Indicative Active3rd Person Singular
σοιsoiyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
ΦίλεPhileFriendG5384
√ φίλος — actively, fond, iNounVocative Masculine Singular
philos: friend Friendship is the host's word, not the guest's claim. In John 15:14 to 15 the same word is Jesus' own gift to His disciples: “I have called you friends.”
προσανάβηθιprosanabēthimove upG4320
√ προσαναβαίνω — to ascend farther, iVerbAorist Imperative Active2nd Person Singular
prosanabainō: to go up further (G4320) An imperative of ascent spoken by the host. The guest does not climb; he is summoned upward. Compare Prov 25:7, “Come up here,” which Ellicott, Cambridge, JFB and Gill all name as the source of the image.
ἀνώτερονanōteronto a better placeG511
√ ἀνώτερος — upper, iAdjectiveAccusative Neuter SingularComparative
anōteros: upper, higher (G511) A rare word (2 verses); its only other use (Heb 10:8) is the adverbial “above, previously said.” The link is purely lexical.
τότεtoteThenG5119
√ τότε — the when, iAdverb
σοιsoiyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
ἔσταιestaiwill beG1510
√ εἰμί — I exist (used only when emphatic)VerbFuture Indicative Middle3rd Person Singular
δόξαdoxahonoredG1391
√ δόξα — glory (as very apparent), in a wide application (literal or figurative, objective or subjective)NounNominative Feminine Singular
doxa: glory (G1391) The noun of divine radiance throughout Luke (2:9, 14; 9:32). Jesus does not tell the humble to despise glory but to receive it from the right hand; the glory that counts is given “before all,” not grasped.
ἐνώπιονenōpionin front ofG1799
√ ἐνώπιον — in the face of (literally or figuratively)Preposition
πάντωνpantōneveryoneG3956
√ πᾶς — all, any, every, the wholeAdjectiveGenitive Masculine Plural
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
συνανακειμένωνsynanakeimenōnat the tableG4873
√ συνανάκειμαι — to recline in company with (at a meal)VerbPresent Participle Middle or PassiveGenitive Masculine Plural
synanakeimai: to recline with The same company that would have witnessed the shame (v. 9) now witnesses the glory: the verdict is public either way.
σοιsoi[with] youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
11

For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.”

Berean Standard Bible · CC0

Greek — tap a word ↓

hoti pas ho hypsōn heauton tapeinōthēsetai kai ho tapeinōn heauton hypsōthēsetai

Word by word11 · parsed
ὅτιhotiForG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
hoti: because Grounds the table rule (vv. 8 to 10) in a universal law.
πᾶςpaseveryoneG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Singular
pas: every “Everyone”: no class, scribe or guest, is exempt.
ὁhowhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ὑψῶνhypsōnexaltsG5312
√ ὑψόω — to elevate (literally or figuratively)VerbPresent Participle ActiveNominative Masculine Singular
hypsoō: to lift up, exalt (G5312) A weighty verb (16 verses). Jesus speaks this reversal three times in the Gospels (here, Luke 18:14, Matt 23:12); in John the same verb names His being “lifted up” on the cross (John 3:14; 12:32).
ἑαυτὸνheautonhimselfG1438
√ ἑαυτοῦ — him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etcReflexive PronounAccusative Masculine 3rd Person Singular
ταπεινωθήσεταιtapeinōthēsetaiwill be humbledG5013
√ ταπεινόω — to depressVerbFuture Indicative Passive3rd Person Singular
tapeinoō: to bring low (future passive) Divine passive. Mary's song already sang the principle: He has “exalted the humble” (Luke 1:52). Luke's Gospel is built on this reversal.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhothe [one who]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ταπεινῶνtapeinōnhumblesG5013
√ ταπεινόω — to depressVerbPresent Participle ActiveNominative Masculine Singular
tapeinoō: to humble (present active participle) A rare verb (11 verses). Paul uses the same verb with the same reflexive of Christ: “He humbled Himself” (Phil 2:8), followed by God's exalting Him (Phil 2:9). The saying here is the pattern of the Son's own path.
ἑαυτὸνheautonhimselfG1438
√ ἑαυτοῦ — him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etcReflexive PronounAccusative Masculine 3rd Person Singular
ὑψωθήσεταιhypsōthēsetaiwill be exaltedG5312
√ ὑψόω — to elevate (literally or figuratively)VerbFuture Indicative Passive3rd Person Singular
hypsoō (future passive) The chiasm closes: exalt / humbled // humble / exalted. The guest does not exalt himself even at the end; he is exalted. Cambridge notes the echo in 1 Pet 5:5 to 6.
12

Then Jesus said to the man who had invited Him, “When you host a dinner or a banquet, do not invite your friends or brothers or relatives or rich neighbors. Otherwise, they may invite you in return, and you will be repaid.

Berean Standard Bible · CC0

Greek — tap a word ↓

de kai Elegen tō keklēkoti auton Hotan poiēs ariston ē deipnon mē phōnei sou tous philous mēde sou tous adelphous mēde sou tous syngeneis mēde plousious geitonas mē pote kai autoi antikalesōsin se kai soi genētai antapodoma

Word by word37 · parsed
δὲdeThenG1161
√ δέ — but, and, etcConjunction
καὶkai. . .G2532
√ καί — and, also, even, so then, too, etcConjunction
ἜλεγενElegen[Jesus] saidG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Singular
legō/epō (imperfect) “He was saying also”: the guests' lesson (vv. 7 to 11) now turns to the host.
τῷtōto the [man who]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
κεκληκότιkeklēkotihad invitedG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbPerfect Participle ActiveDative Masculine Singular
kaleō (perfect active participle) The host is identified by the same verb: “the one who had called Him.” He who called Jesus is now taught whom to call.
αὐτόνautonHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ὍτανHotanWhenG3752
√ ὅταν — whenever (implying hypothesis or more or less uncertainty)Conjunction
ποιῇςpoiēsyou hostG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbPresent Subjunctive Active2nd Person Singular
ἄριστονaristona dinnerG712
√ ἄριστον — the best meal (or breakfastNounAccusative Neuter Singular
ariston: midday meal (G712) Rare (3 verses); in Luke 11:38 a Pharisee was scandalized that Jesus did not wash before the ariston. Luke's Pharisee meals are recurring scenes of confrontation.
ἢēorG2228
√ ἤ — disjunctive, orConjunction
δεῖπνονdeipnona banquetG1173
√ δεῖπνον — dinner, iNounAccusative Neuter Singular
deipnon: supper (G1173) The word of the coming “great banquet” (Luke 14:16 to 17, 24) and of the Lord's Supper (1 Cor 11:20).
μὴmē{do} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
φώνειphōneiinviteG5455
√ φωνέω — to emit a sound (animal, human or instrumental)VerbPresent Imperative Active2nd Person Singular
phōneō: to call out, summon (present imperative) Present prohibition: stop making a practice of it. Not a ban on family meals (so Poole, Gill, Cambridge, JFB) but a refusal to let reciprocity pose as charity.
σουsouyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
φίλουςphilousfriendsG5384
√ φίλος — actively, fond, iAdjectiveAccusative Masculine Plural
philos: friend The host's friends are those who can return the favor; the host of v. 10 called the humble guest “friend.” The word changes meaning across the unit.
μηδὲmēde[or]G3366
√ μηδέ — but not, not evenConjunction
σουsouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἀδελφούςadelphousbrothersG80
√ ἀδελφός — a brother (literally or figuratively) near or remote (much like G1 (Α))NounAccusative Masculine Plural
μηδὲmēde[or]G3366
√ μηδέ — but not, not evenConjunction
σουsouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
συγγενεῖςsyngeneisrelativesG4773
√ συγγενής — a relative (by blood)AdjectiveAccusative Masculine Plural
μηδὲmēde[or]G3366
√ μηδέ — but not, not evenConjunction
πλουσίουςplousiousrichG4145
√ πλούσιος — wealthyAdjectiveAccusative Masculine Plural
γείτοναςgeitonasneighborsG1069
√ γείτων — a neighbour (as adjoining one's ground)NounAccusative Masculine Plural
μή‿mēOtherwiseG3361
√ μή — (adverb) not, (conjunction) lestAdverb
ποτεpote. . .G4219
√ πότε — interrogative adverb, at what timeConjunction
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτοὶautoitheyG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounNominative Masculine 3rd Person Plural
ἀντικαλέσωσίνantikalesōsinmay inviteG479
√ ἀντικαλέω — to invite in returnVerbAorist Subjunctive Active3rd Person Plural
antikaleō: to invite in return (G479) A compound found, as far as the machine knows, only here in the New Testament (not counted by the Verifier). The “anti” compounds cluster here (antikaleō, antapodoma, antapodidōmi): the vocabulary of exchange.
σεseyou {in return}G4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
σοιsoiyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
γένηταιgenētaiwill beG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Subjunctive Middle3rd Person Singular
ἀνταπόδομάantapodomarepaidG468
√ ἀνταπόδομα — a requital (properly, the thing)NounNominative Neuter Singular
antapodoma: requital (G468) Extremely rare (2 verses). Its only other use, Romans 11:9 (quoting Ps 69:22), speaks of a “table” that becomes a snare and a “retribution.” A table that repays is a table that ends the account.
13

But when you host a banquet, invite the poor, the crippled, the lame, and the blind,

Berean Standard Bible · CC0

Greek — tap a word ↓

all’ hotan poiēs dochēn kalei ptōchous anapeirous chōlous typhlous

Word by word9 · parsed
ἀλλ’all’ButG235
√ ἀλλά — properly, other things, iConjunction
ὅτανhotanwhenG3752
√ ὅταν — whenever (implying hypothesis or more or less uncertainty)Conjunction
ποιῇςpoiēsyou hostG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbPresent Subjunctive Active2nd Person Singular
δοχὴνdochēna banquetG1403
√ δοχή — a reception, iNounAccusative Feminine Singular
dochē: reception, feast (G1403) A very rare word (2 verses). The only other occurrence is Levi's great reception where Jesus ate with tax collectors and sinners (Luke 5:29). Luke's two receptions both cross the lines of who belongs at the table.
κάλειkaleiinviteG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbPresent Imperative Active2nd Person Singular
kaleō (present imperative) The verb that described the guests' status now commands the host's action. The called must become callers, and must call as God calls (JFB, after Bengel: “Such God Himself calls”).
πτωχούςptōchousthe poorG4434
√ πτωχός — akin to G4422 (πτοέω) and the alternate of G4098 (πίπτω))AdjectiveAccusative Masculine Plural
ptōchos: poor, beggarly (G4434) The first word of Jesus' Nazareth mandate, “good news to the poor” (Luke 4:18), and of the Lukan beatitude (Luke 6:20). The poor head the list here and again in v. 21.
ἀναπείρουςanapeirousthe crippledG376
√ ἀνάπηρος — crippledAdjectiveAccusative Masculine Plural
anapēros: maimed, crippled (G376) A rare word, found only in this chapter (vv. 13, 21).
χωλούςchōlousthe lameG5560
√ χωλός — "halt", iAdjectiveAccusative Masculine Plural
chōlos: lame With “blind,” the lame were barred from priestly service at the altar (Lev 21:18). Jesus seats them at the table.
τυφλούςtyphlous[and] the blindG5185
√ τυφλός — opaque (as if smoky), iAdjectiveAccusative Masculine Plural
typhlos: blind The same pairing of blind and lame marks the signs of the Messiah in Luke 7:22 (“the blind receive sight, the lame walk”).
14

and you will be blessed. Since they cannot repay you, you will be repaid at the resurrection of the righteous.”

Berean Standard Bible · CC0

Greek — tap a word ↓

kai esē makarios hoti ouk echousin antapodounai soi gar soi antapodothēsetai en tē anastasei tōn dikaiōn

Word by word16 · parsed
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔσῃesēyou will beG1510
√ εἰμί — I exist (used only when emphatic)VerbFuture Indicative Middle2nd Person Singular
μακάριοςmakariosblessedG3107
√ μακάριος — supremely blestAdjectiveNominative Masculine Singular
makarios: blessed (G3107) The host who invites the poor is placed under a beatitude, the same form as “Blessed are you who are poor” (Luke 6:20). The giver and the receivers end up blessed together.
ὅτιhotiSinceG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἔχουσινechousinthey cannotG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Indicative Active3rd Person Plural
echō: to have (present) “They do not have” to repay: a lack of means, not of will.
ἀνταποδοῦναίantapodounairepayG467
√ ἀνταποδίδωμι — to requite (good or evil)VerbAorist Infinitive Active
antapodidōmi: to requite, repay (G467) The verb of v. 12's noun. Used of God's own just recompense (Rom 12:19; 2 Thess 1:6). The human circle of repayment is broken so that God may close it.
σοιsoiyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
γάρgarG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
σοιsoiyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
ἀνταποδοθήσεταιantapodothēsetaiwill be repaidG467
√ ἀνταποδίδωμι — to requite (good or evil)VerbFuture Indicative Passive3rd Person Singular
antapodidōmi (future passive) Same verb, now passive and future: repayment is deferred, not denied, and its agent is God.
ἐνenatG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
ἀναστάσειanastaseiresurrectionG386
√ ἀνάστασις — a standing up again, iNounDative Feminine Singular
anastasis: a standing up again (G386) Ellicott calls this the first occurrence of “resurrection” in Jesus' teaching in Luke. Jesus affirms the Pharisees' own doctrine at a Pharisee's table (compare Acts 23:6).
τῶνtōnof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
δικαίωνdikaiōnrighteousG1342
√ δίκαιος — equitable (in character or act)AdjectiveGenitive Masculine Plural
dikaios: righteous (G1342) “The resurrection of the righteous” anticipates Acts 24:15 (“of both the righteous and the unrighteous”). Whether a separate first resurrection is meant is debated: Pulpit and Gill say yes; Cambridge leaves it open.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The scramble for the first couches — Luke 14:7 to 9

Luke sets the scene with a verb of sustained attention: Jesus is ἐπέχων, holding His gaze on the guests while they “were picking out for themselves” (ἐξελέγοντο, imperfect middle, as Cambridge renders it) the πρωτοκλισίαι, the honored couches. Ellicott explains the social mechanics: the host “did not at first place his guests,” so they “were left to struggle for precedence.” Benson sees in this the pride of the Pharisees, and Pulpit, citing the Talmud through Farrar, shows how real the contest was among the teachers of the Law. Jesus answers with a table rule: do not recline in the first place, because the host who called you may call another higher. Then comes the slow walk: “you will begin with shame” (ἄρξῃ μετὰ αἰσχύνης) to occupy the last place, not merely a lower one (JFB, after Bengel). Ellicott admits the difficulty that the counsel sounds prudential, then argues it is grave irony: “Their restless vanity was suicidal.”

ii. “Friend, go up higher”: glory received, not seized — Luke 14:10 to 11

The remedy is to “fall back” (ἀνάπεσε) into the last place before anyone requires it. Then the host speaks the word Φίλε. Ellicott observes that it is not the word used in Matthew 20:13 and 26:50 but the word of John 15:14, and that “the difference is suggestive”: the humble guest is “welcomed as, in the highest sense,” the host's friend. The result is δόξα, “glory” (Cambridge: “Rather, glory”), before the very company that would have witnessed the shame. Ellicott, Cambridge, JFB and Gill all trace the image to Proverbs 25:6 to 7, and Gill shows rabbis reading Proverbs the same way: “my humiliation is my exaltation.” Cambridge insists that “nothing is farther from our Lord's intentions than to teach mere calculating worldly politeness.” Verse 11 lifts the rule into law: a chiasm of reflexive acts and divine passives. The two men differ only in what they do to ἑαυτόν, themselves; what is done to them is done by Another (compare Luke 1:52, cited by Cambridge).

iii. The guest list of the kingdom — Luke 14:12 to 14

Jesus turns to “the one who had called Him.” The ordinary guest list (friends, brothers, relatives, rich neighbors) runs on ἀντικαλέω and ἀνταπόδομα: invitation returned, account closed. Pulpit, quoting Godet, catches the near-playful warning: “once thou shalt have received human requital, it is all over with Divine recompense.” Cambridge, Poole, Gill and JFB all agree the prohibition is comparative, not a ban on family hospitality. Instead the host is to keep calling (κάλει) four classes in a blunt asyndetic list: poor, crippled, lame, blind. JFB, after Bengel, notes that these are the very people God Himself calls in v. 21. Because they “do not have” the means to repay, the host is pronounced μακάριος, and repayment is deferred to “the resurrection of the righteous,” which Ellicott calls the first mention of resurrection in Jesus' teaching. Henry guards the end: the promise is not a reward for “proud and unbelieving liberality” but for good done “from love to him.”

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

⚙ Read by Scripture alone, this unit is less about etiquette than about who confers place. The verb call (καλέω) governs every scene: guests are the called, the host is the caller, and only the caller's word can say “Friend, go up higher.” Self-promotion is therefore not merely rude but a usurpation of the host's prerogative, and Jesus' law in v. 11 states that God will undo it. The second half applies the same logic to the host: if God calls those who cannot repay (v. 21), His people should call such guests too, and leave the repayment to the resurrection. The machine's reading, offered to be tested: honor in the kingdom is always received, never seized; generosity in the kingdom is always given where it cannot return. Both rest on trusting that the Host keeps accounts. This reading should be checked against Philippians 2:5 to 11 and Luke 14:15 to 24, which seem to confirm it, and against any reading that turns v. 14 into a wage, which Henry rightly resists.

Honor at God's table is received from the Host, never seized; generosity there is given where it cannot return.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The first couches: one rare word, one indictment verbal / quotation: confirmed

πρωτοκλισία (G4411) appears in only five verses, and every other use is Jesus' public charge that the scribes and Pharisees love “the chief seats at banquets” (Matt 23:6; Mark 12:39; Luke 20:46). Barnes, Gill and Ellicott all point to Matthew 23:6. Luke 14:7 to 8 is the scene in which that love is seen in action.

Matthew 23:6 · Mark 12:39 · Luke 20:46

basis: Verifier: shared Greek lexeme G4411 πρωτοκλισία (in 5 vv), with G1173 δεῖπνον (in 16 vv); a rare shared word within the same Synoptic indictment of status seeking

The reversal saying, spoken again verbal / quotation: confirmed

Jesus repeats the law of v. 11 almost word for word at the end of the Pharisee and the tax collector (Luke 18:14), as JFB and Poole note. Gill and Cambridge also point to Matthew 23:12 (not checked by the Verifier here). The doubled saying in Luke frames both a table scene and a temple scene with the same verdict.

Luke 18:14

basis: Verifier pair check: shared Greek lexemes G5013 ταπεινόω (in 11 vv), G5312 ὑψόω (in 16 vv), G1438 ἑαυτοῦ, G3956 πᾶς; a near-verbatim repetition of the same saying within Luke

Two receptions in Luke verbal / quotation: confirmed

δοχή (G1403), “reception,” occurs only twice: Levi's great feast where Jesus ate with tax collectors and sinners (Luke 5:29) and here. Ellicott makes the link explicitly. At Levi's table Jesus was the scandalous guest of outcasts; at the Pharisee's table He tells the host to become a host of outcasts.

Luke 5:29

basis: Verifier: shared Greek lexeme G1403 δοχή (in 2 vv); a rare word linking two Lukan feasts that cross social boundaries

The four classes return in the great banquet structural / thematic: confirmed

The host of the parable that follows (Luke 14:21) sends out for “the poor, the crippled, the blind, and the lame”: the same classes Jesus told this host to invite. JFB, after Bengel, joins them: “Such God Himself calls.” The command of v. 13 is the earthly mirror of the divine invitation.

Luke 14:21

basis: Verifier: shared Greek lexeme G4434 πτωχός (in 34 vv) plus G5119 τότε (common); the same list of guest classes appears in both verses in the BSB. The lexeme is common, so the tier rests on the repeated list and motif, not a rare word

“Come up here”: Proverbs at the table structural / thematic: confirmed

Proverbs 25:6 to 7 counsels not to claim a place among the great, “for it is better to be told, ‘Come up here!’ than to be humiliated before a noble.” Ellicott, Cambridge, JFB and Gill all name it as the source of vv. 8 to 10; Gill shows the rabbis reading it the same way. JFB adds that Jesus applies it as a law of the kingdom (v. 11).

Proverbs 25:6-7

basis: Cross-Testament link (Greek to Hebrew): shared Strong's numbers cannot apply. Basis is the shared scene and counsel, named by Ellicott, Cambridge, JFB and Gill; an allusion, not a quotation

The table that repays verbal / quotation: confirmed

ἀνταπόδομα (G468) occurs only here and in Romans 11:9, where Paul, quoting Psalm 69:22, prays that a “table” become a snare and a “retribution.” The shared word is real and both verses involve a table, but Paul is quoting the Psalm, not alluding to Luke; the link is lexical and illustrative only.

Romans 11:9

basis: Verifier: shared Greek lexeme G468 ἀνταπόδομα (in 2 vv); a real but purely lexical link, no literary dependence claimed

The resurrection of the righteous structural / thematic: confirmed

Jesus' phrase is echoed by Paul before Felix: a resurrection “of both the righteous and the unrighteous” (Acts 24:15), which Cambridge cites. Ellicott notes that Paul's appeal to the Pharisees' resurrection hope (Acts 23:6) has its precedent here.

Acts 24:15

basis: Verifier pair check: shared Greek lexemes G386 ἀνάστασις (in 40 vv), G1342 δίκαιος (in 74 vv); shared doctrine, not a quotation

A separate “first resurrection”? flagged: verify source

Pulpit holds that Jesus “was alluding to that first resurrection which would consist of the ‘just’ only,” linking Revelation 20:6, and Gill reads the same way. Cambridge says only that the Lord “possibly referred” to a twofold resurrection and that “the allusion may be more general,” citing Acts 24:15. The link to Revelation 20 rests on a contested eschatological scheme, not on the text of Luke 14:14.

Revelation 20:6

basis: No Verifier lexical basis supplied; the connection is an interpretive claim of Pulpit and Gill, disputed in effect by Cambridge's caution. Recorded, not endorsed

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The One who humbled Himself and was exalted ancient/widely-held

⚙ Verse 11 is not only a law Jesus taught but the path He walked. Paul uses the same verb with the same reflexive: Christ “humbled Himself” (ἐταπείνωσεν ἑαυτόν, Phil 2:8) and therefore God “highly exalted Him” (Phil 2:9). The Verifier confirms the shared rare lexeme G5013 (in 11 vv). He who was most entimos (1 Pet 2:4) took the last place, and bore the aischynē (Heb 12:2) that the self-exalting guest earns. Reading Luke 14:11 through Philippians 2 is the widely-held apostolic pattern; the specific link between the guest's shame and Hebrews 12:2 is the machine's suggestion and should be tested.

Philippians 2:8-9 · Hebrews 12:2 · 1 Peter 2:4

The Host who calls the poor to the marriage supper ancient/widely-held

⚙ Jesus, Himself a guest, describes a host who calls the poor, crippled, lame and blind; in the next parable that host is God (Luke 14:21), as JFB after Bengel says. The setting of wedding feasts (v. 8) and the called who are blessed (vv. 13 to 14) anticipate Revelation 19:9: “Blessed are those who are called to the marriage supper of the Lamb.” Reading the feast as the messianic banquet is ancient and widely held; Isaiah 25:6 supplies its Old Testament root. Henry's comment that the poor are to be served “from love to him” already reads the host's charity as directed to Christ.

Luke 14:21 · Revelation 19:9 · Isaiah 25:6

“Friend”: the word of the Host to the lowly novel

⚙ Ellicott notes that Φίλε is the word of John 15:14 (“You are My friends”) rather than the cooler address to the laborer, the man without a wedding garment, and Judas. The machine extends his observation: the only voice that can say “Friend, go up higher” is the Host's own, and in the Gospel story that voice belongs to Jesus, who calls His disciples friends and promises them a place at His table (Luke 22:29 to 30). This christological reading of the host's word is a novel synthesis built on Ellicott's lexical note, not a claim he makes.

John 15:14 · Luke 22:29-30

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. No significant textual variant affects the sense of Luke 14:7 to 14 in the materials supplied. The interlinear rows for vv. 7, 9, 12 and 14 appear to be listed partly in English-gloss order (for example, v. 7 begins with ἐπέχων though the clause opens with Ἔλεγεν δὲ, and v. 12 lists πλουσίους before γείτονας); the literal renderings follow the Greek clause sequence. The interlinear lists Ἔλεγεν under G2036 although the form is the imperfect of legō; this does not affect meaning.

Sources. Henry's single note covers vv. 7 to 14 and repeats in the brief under each verse; it is cited once per verse at most. Barnes's entry for v. 9 duplicates his note on v. 8. Poole's entries for vv. 9 to 11, 13 and 14 are cross-references only. Pulpit's printed text has “hidden” for “bidden” at vv. 7 and 8 (a scanning error in the source, left uncorrected in the verbatim quotations). Gill's rabbinic citations (Avot de Rabbi Natan; Vayikra Rabbah) are later compilations whose relation to first-century practice cannot be dated from the brief.

Uncertain. Lexeme frequencies are the Verifier's verse counts and may differ from occurrence counts in standard concordances. The meaning of “resurrection of the righteous” (a distinct first resurrection or a general reference) is disputed among the cited commentators and is flagged. The links to Hebrews 12:2, Revelation 19:9 and Luke 22:29 to 30 in the Christ readings were not checked by the Verifier and rest on the machine's reading of Scripture.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)