The Fallible Study Bible

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Matthew22:1–14

The Parable of the Banquet

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Matthew 22:1–14 — The Parable of the Banquet. 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.

1

Once again, Jesus spoke to them in parables:

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai palin ho Iēsous apokritheis eipen autois en parabolais legōn

Word by word10 · parsed
ΚαὶKai[Once]G2532
√ καί — and, also, even, so then, too, etcConjunction
πάλινpalinagainG3825
√ πάλιν — (adverbially) anew, iAdverb
palin: again, anew The adverb ties this parable to the two before it. Benson: this parable is closely connected with that of the vineyard at the close of the preceding chapter.
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
ἀποκριθεὶςapokritheisspokeG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Participle PassiveNominative Masculine Singular
apokrinomai: to answer, to reply (aorist passive participle) A passive-form participle used actively, the standard Septuagintal idiom for taking up speech. It signals that what follows is a response, but the sources disagree to what: Ellicott hears an answer to the thoughts stirring in his hearers, Pulpit glosses the term as "took occasion to observe," Barnes says the reply is to the conduct of those addressed. The parable therefore functions as verdict, not as illustration.
εἶπενeipen. . .G2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτοῖςautoisto themG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
παραβολαῖςparabolaisparablesG3850
√ παραβολή — a similitude ("parable"), iNounDative Feminine Plural
parabolē: a similitude, a parable Dative plural after ἐν, the mode in which the teaching is delivered. Matthew has already made the parables a judicial instrument (Matthew 13); here the plural signals a whole manner of speech under which a single story is told, and the story will end not in a moral but in a sentence.
λέγωνlegōnG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
2

“The kingdom of heaven is like a king who prepared a wedding banquet for his son.

Berean Standard Bible · CC0

Greek — tap a word ↓

hē basileia tōn ouranōn Hōmoiōthē anthrōpō basilei hostis epoiēsen gamous tō autou huiō

Word by word13 · parsed
ἡhēTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
βασιλείαbasileiakingdomG932
√ βασιλεία — properly, royalty, iNounNominative Feminine Singular
τῶνtōnofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
οὐρανῶνouranōnheavenG3772
√ οὐρανός — the skyNounGenitive Masculine Plural
ὩμοιώθηHōmoiōthēis likeG3666
√ ὁμοιόω — to assimilate, iVerbAorist Indicative Passive3rd Person Singular
homoioō: to liken, to compare (aorist passive) Matthew's formula for the kingdom parables. The passive is not evasive: it points behind the story to the one who framed it. Grammatically the comparison is to the whole action, not to the king alone, so the kingdom is like the event of a king throwing a wedding for his son and finding his guests will not come.
ἀνθρώπῳanthrōpōvvvG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounDative Masculine Singular
βασιλεῖbasileia kingG935
√ βασιλεύς — a sovereign (abstractly, relatively, or figuratively)NounDative Masculine Singular
basileus: a sovereign, a king The word returns at vv. 7, 11 and 13, each time at a turn of the plot: he is enraged, he comes in to look, he passes sentence. JFB reads the royalty as christological: here the Son's race is royal, and he appears at once as the King and the King's Son.
ὅστιςhostiswhoG3748
√ ὅστις — which some, iPersonal / Relative PronounNominative Masculine Singular
ἐποίησενepoiēsenpreparedG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Indicative Active3rd Person Singular
γάμουςgamousa wedding banquetG1062
√ γάμος — nuptialsNounAccusative Masculine Plural
gamos: nuptials, a wedding feast A rare noun (16 verses in the Greek New Testament), and it is the spine of this unit, recurring at vv. 3, 4, 8, 9, 10, 11 and 12. Its other occurrences pull the parable toward Cana (John 2:1-2), the ten virgins (Matthew 25:10) and the marriage of the Lamb (Revelation 19:7-9). Ellicott adds that the bride never appears here, and JFB is explicit that she is deliberately kept out, the design being to teach about guests and a garment.
τῷtōforG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
υἱῷhuiōsonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounDative Masculine Singular
huios: a son Dative of interest with the article: the feast is for the son. Everything done in the parable is done on his account, which is why refusing the invitation is not rudeness toward a host but an affront to the heir. Gill presses the Father's love in espousing unworthy creatures to his own, his only, and beloved son.
3

He sent his servants to call those he had invited to the banquet, but they refused to come.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai apesteilen autou tous doulous kalesai tous keklēmenous eis tous gamous kai ēthelon ouk elthein

Word by word15 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπέστειλενapesteilenHe sentG649
√ ἀποστέλλω — set apart, iVerbAorist Indicative Active3rd Person Singular
apostellō: to send forth, to send with a commission The verb of authorized mission, from which apostolos comes. It is repeated at v. 4 and answered in v. 7 by a different verb, πέμψας, when what is sent is armies rather than envoys.
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
δούλουςdoulousservantsG1401
√ δοῦλος — a slave (literal or figurative, involuntary or voluntaryNounAccusative Masculine Plural
doulos: a slave, a bondman The bearers of the invitation are the king's property, which is why what is done to them in v. 6 counts as an assault on him. Ellicott and Pulpit read them as the prophets and the Baptist; Gill and Benson divide the two sendings between the ministry before the cross and the apostolic preaching after it.
καλέσαιkalesaito callG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbAorist Infinitive Active
τοὺςtousthoseG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
κεκλημένουςkeklēmenoushe had invitedG2564
√ 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, to invite (perfect passive participle) The perfect passive is the pivot of the whole parable and of its last line: these are the κεκλημένοι, and v. 14 will say that many are κλητοί from the same root. Gill notes the Jews were called by the name of God and styled "Israel my called"; the tragedy is that the standing invitation and the eventual exclusion are spoken in one vocabulary.
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
γάμουςgamousbanquetG1062
√ γάμος — nuptialsNounAccusative Masculine Plural
καὶkaibutG2532
√ καί — and, also, even, so then, too, etcConjunction
ἤθελονēthelonthey refusedG2309
√ θέλω — to determine (as an active option from subjective impulseVerbImperfect Indicative Active3rd Person Plural
thelō: to will, to determine from one's own impulse Imperfect with the negative: not one refusal but a settled unwillingness. The lexicon's "active option from subjective impulse" is exactly the point the commentators seize: Barnes says the whole difficulty is in the will, Henry that sinners come not because they will not.
οὐκouk. . .G3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἐλθεῖνeltheinto comeG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Infinitive Active
4

Again, he sent other servants and said, ‘Tell those who have been invited that I have prepared my dinner. My oxen and fattened cattle have been killed, and everything is ready. Come to the wedding banquet.’

Berean Standard Bible · CC0

Greek — tap a word ↓

Palin apesteilen allous doulous legōn Eipate tois keklēmenois Idou hētoimaka mou to ariston mou hoi tauroi kai ta sitista tethymena kai panta hetoima deute eis tous gamous

Word by word27 · parsed
ΠάλινPalinAgainG3825
√ πάλιν — (adverbially) anew, iAdverb
ἀπέστειλενapesteilenhe sentG649
√ ἀποστέλλω — set apart, iVerbAorist Indicative Active3rd Person Singular
ἄλλουςallousotherG243
√ ἄλλος — "else," iAdjectiveAccusative Masculine Plural
δούλουςdoulousservantsG1401
√ δοῦλος — a slave (literal or figurative, involuntary or voluntaryNounAccusative Masculine Plural
λέγωνlegōn[and] saidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
ΕἴπατεEipateTellG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Imperative Active2nd Person Plural
τοῖςtoisthose whoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
κεκλημένοιςkeklēmenoishave been invitedG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbPerfect Participle Middle or PassiveDative Masculine Plural
ἸδοὺIdouthatG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
ἡτοίμακαhētoimakaI have preparedG2090
√ ἑτοιμάζω — to prepareVerbPerfect Indicative Active1st Person Singular
hetoimazō: to prepare (perfect active) First person singular: the king says I have prepared. The perfect carries a completed act into the present moment of the summons, which is why JFB insists this second sending belongs to the Gospel calls after the death, resurrection and ascension, when only it could be said with strict propriety that all things were ready.
μουmoumyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἄριστόνaristondinnerG712
√ ἄριστον — the best meal (or breakfastNounAccusative Neuter Singular
ariston: the earlier or chief meal Rare (3 verses). Gill makes the meal a chronology of revelation: what the patriarchs and prophets had was a breakfast, the Gospel is the dinner, and the marriage supper of the Lamb is still to come. That is his synthesis, not the text's, but it rests on the actual force of the word.
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ταῦροίtauroioxenG5022
√ ταῦρος — a bullockNounNominative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Plural
σιτιστὰsitistafattened cattleG4619
√ σιτιστός — grained, iAdjectiveNominative Neuter Plural
τεθυμέναtethymenahave been killedG2380
√ θύω — properly, to rush (breathe hard, blow, smoke), iVerbPerfect Participle Middle or PassiveNominative Neuter Plural
thyō: to sacrifice, to slay (perfect passive participle) The theological center of the verse. The perfect passive says the victims lie already slain, and the verb is cultic. Geneva records the sacrificial sense; JFB reaches for 1 Corinthians 5:7 ("Christ our Passover is sacrificed for us; therefore, let us keep the feast") and Pulpit for John 6:51. The invitation is therefore not to a meal that might be cooked but to a sacrifice already offered.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πάνταpantaeverything [is]G3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Neuter Plural
ἕτοιμαhetoimareadyG2092
√ ἕτοιμος — adjusted, iAdjectiveNominative Neuter Plural
δεῦτεdeuteComeG1205
√ δεῦτε — come hither!VerbImperative2nd Person Plural
deute: come hither! A hortative particle rather than a conjugated verb, and the only imperative in the parable addressed to the invited. Everything else commanded in this story is commanded to slaves and attendants.
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
γάμουςgamouswedding banquetG1062
√ γάμος — nuptialsNounAccusative Masculine Plural
5

But they paid no attention and went away, one to his field, another to his business.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Hoi amelēsantes apēlthon men hos eis idion ton agron de hos epi autou tēn emporian

Word by word16 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ΟἱHoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἀμελήσαντεςamelēsantesthey paid no attentionG272
√ ἀμελέω — to be careless ofVerbAorist Participle ActiveNominative Masculine Plural
ameleō: to be careless of, to neglect The participle is causal: their going away flows from their not caring. It is the quietest sin in the parable and the one the commentators treat as deadliest. Henry: multitudes perish through mere carelessness who show no direct aversion. The word recurs in Hebrews 2:3 of neglecting so great a salvation, which is where Gill sends the reader.
ἀπῆλθονapēlthon[and] went awayG565
√ ἀπέρχομαι — to go off (iVerbAorist Indicative Active3rd Person Plural
μὲνmenG3303
√ μέν — properly, indicative of affirmation or concession (in fact)Conjunction
ὃςhosoneG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounNominative Masculine Singular
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
ἴδιονidionhisG2398
√ ἴδιος — pertaining to self, iAdjectiveAccusative Masculine Singular
idios: one's own, pertaining to self An emphatic possessive, and the hinge of the verse's irony: the man goes to what is his own rather than to what is the king's. Set against v. 4's fivefold "my" (my dinner, my bulls), the parable stages a collision of two possessives.
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἀγρόνagronfieldG68
√ ἀγρός — a field (as a drive for cattle)NounAccusative Masculine Singular
δὲdeG1161
√ δέ — but, and, etcConjunction
ὃςhosanotherG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounNominative Masculine Singular
ἐπὶepitoG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ἐμπορίανemporianbusinessG1711
√ ἐμπορία — trafficNounAccusative Feminine Singular
emporia: traffic, trade Not merchandise as goods but commerce as an occupation. With ἀγρόν it forms the only two excuses Matthew gives, and he gives them without a word of speech: unlike Luke 14, no one here says anything. The refusal is enacted, not argued.
6

The rest seized his servants, mistreated them, and killed them.

Berean Standard Bible · CC0

Greek — tap a word ↓

de hoi loipoi kratēsantes autou tous doulous hybrisan kai apekteinan

Word by word10 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
οἱhoiTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
λοιποὶloipoirestG3062
√ λοιποί — remaining onesAdjectiveNominative Masculine Plural
loipoi: the remaining ones A partitive, not an addition: with v. 5 it sorts the same body of invited guests into indifference and hostility. JFB states the division exactly, two classes of unbelievers, the one simply indifferent, the other absolutely hostile.
κρατήσαντεςkratēsantesseizedG2902
√ κρατέω — to use strength, iVerbAorist Participle ActiveNominative Masculine Plural
krateō: to use strength, to seize The participle subordinates the arrest to what follows: seizing was the means, outrage and murder the end. Pulpit fills the sequence from Acts (4:3, 9:2, 12:4) and Gill names Stephen and James, which is an application of the parable to the apostolic record rather than something the parable says.
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
δούλουςdoulousservantsG1401
√ δοῦλος — a slave (literal or figurative, involuntary or voluntaryNounAccusative Masculine Plural
ὕβρισανhybrisanmistreated [them]G5195
√ ὑβρίζω — to exercise violence, iVerbAorist Indicative Active3rd Person Plural
hybrizō: to exercise violence, to insult outrageously The verb of arrogant injury, and it is aimed at slaves who carry nothing but an invitation. That is the moral logic of v. 7: the outrage lands on the king, since a slave's person is his master's. Benson answers the objection that no subjects would behave so by saying the improbability only places the crime in a more aggravated light.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπέκτεινανapekteinankilled [them]G615
√ ἀποκτείνω — to kill outrightVerbAorist Indicative Active3rd Person Plural
7

The king was enraged, and he sent his troops to destroy those murderers and burn their city.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Ho basileus ōrgisthē kai pempsas autou ta strateumata apōlesen ekeinous tous phoneis kai eneprēsen autōn tēn polin

Word by word18 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ὉHoTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
βασιλεὺςbasileuskingG935
√ βασιλεύς — a sovereign (abstractly, relatively, or figuratively)NounNominative Masculine Singular
ὠργίσθηōrgisthēwas enragedG3710
√ ὀργίζω — to provoke or enrage, iVerbAorist Indicative Passive3rd Person Singular
orgizō: to provoke, to enrage (aorist passive) Passive in form: the king is made angry by an injury done to him. Pulpit is careful that the injury is personal (Luke 10:16, John 12:48). Gill, reading the parable as prophecy, places this wrath after the long patience shown at Stephen's death, which is exposition and not parse.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πέμψαςpempsashe sentG3992
√ πέμπω — to dispatch (from the subjective view or point of departure, whereas (as a stronger form of ) refers rather to the objective point or terminus ad quem, and G4724 (στέλλω) denotes properly, the orderly motion involved), especially on a temporary errandVerbAorist Participle ActiveNominative Masculine Singular
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
στρατεύματαstrateumatatroopsG4753
√ στράτευμα — an armament, iNounAccusative Neuter Plural
strateuma: an armament, a body of troops Neuter plural. Both JFB and Pulpit hold that the Romans are here styled God's armies on the analogy of Isaiah 10:5, where Assyria is the rod of his anger; Cambridge says flatly that the soldiers of Titus literally achieved the purposes of God. This is the parable's most concrete historical claim and the one the sources are most confident about.
ἀπώλεσενapōlesento destroyG622
√ ἀπόλλυμι — to destroy fully (reflexively, to perish, or lose), literally or figurativelyVerbAorist Indicative Active3rd Person Singular
apollymi: to destroy fully, to ruin Not merely to kill but to undo. Placed against ἀπέστειλεν in vv. 3 and 4, the parable's sendings run from envoys to executioners.
ἐκείνουςekeinousthoseG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounAccusative Masculine Plural
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
φονεῖςphoneismurderersG5406
√ φονεύς — a murderer (always of criminal (or at least intentional) homicideNounAccusative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐνέπρησενeneprēsenburnG1714
√ ἐμπρήθω — to enkindle, iVerbAorist Indicative Active3rd Person Singular
emprēthō: to set on fire, to kindle A rare verb, used here alone in this unit. Benson relays Doddridge's honest observation that the clause must come in by way of prolepsis, since there could not be time before the prepared feast was served to carry out an execution of this kind. The parable's timeline is theological, not chronological.
αὐτῶνautōntheirG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
πόλινpolincityG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounAccusative Feminine Singular
8

Then he said to his servants, ‘The wedding banquet is ready, but those I invited were not worthy.

Berean Standard Bible · CC0

Greek — tap a word ↓

tote legei tois autou doulois men Ho gamos estin hetoimos de hoi keklēmenoi ēsan ouk axioi

Word by word16 · parsed
τότεtoteThenG5119
√ τότε — the when, iAdverb
λέγειlegeihe saidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
τοῖςtoistoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
δούλοιςdouloisservantsG1401
√ δοῦλος — a slave (literal or figurative, involuntary or voluntaryNounDative Masculine Plural
μὲνmenG3303
√ μέν — properly, indicative of affirmation or concession (in fact)Conjunction
ὉHoTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
γάμοςgamoswedding banquetG1062
√ γάμος — nuptialsNounNominative Masculine Singular
ἐστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
ἕτοιμόςhetoimosreadyG2092
√ ἕτοιμος — adjusted, iAdjectiveNominative Masculine Singular
hetoimos: adjusted, ready The word is repeated from v. 4 without qualification. The feast's readiness is never in question anywhere in this parable; only attendance and attire are.
δὲdebutG1161
√ δέ — but, and, etcConjunction
οἱhoithoseG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
κεκλημένοιkeklēmenoiI invitedG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbPerfect Participle Middle or PassiveNominative Masculine Plural
kaleō: to call, to invite (perfect passive participle) The third appearance of κεκλημένοι (vv. 3, 4, 8). They remain, to the end, "the called," and the last verse will use the adjective κλητοί of the same status. The parable therefore refuses to say that the invitation was ever withdrawn; it says the invited were not ἄξιοι.
ἦσανēsanwereG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Plural
οὐκouknotG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἄξιοιaxioiworthyG514
√ ἄξιος — deserving, comparable or suitable (as if drawing praise)AdjectiveNominative Masculine Plural
axios: deserving, comparable, suitable The metaphor is of weights that balance. Pulpit draws the honest inference that their unworthiness consisted in rejecting the call and the worthiness of the later guests in accepting it, which keeps the word from being read as a prior moral qualification: v. 10 will bring in the evil along with the good.
9

Go therefore to the crossroads and invite to the banquet as many as you can find.’

Berean Standard Bible · CC0

Greek — tap a word ↓

poreuesthe oun epi tas diexodous tōn hodōn kai kalesate eis tous gamous hosous ean heurēte

Word by word15 · parsed
πορεύεσθεporeuestheGoG4198
√ πορεύομαι — to traverse, iVerbPresent Imperative Middle or Passive2nd Person Plural
οὖνounthereforeG3767
√ οὖν — (adverbially) certainly, or (conjunctionally) accordinglyConjunction
ἐπὶepitoG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
τὰςtastheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
διεξόδουςdiexodouscrossroadsG1327
√ διέξοδος — an outlet through, iNounAccusative Feminine Plural
diexodos: an outlet, a way out through A rare noun, used here only in this unit. Ellicott reads in it the probability of meeting wayfarers, and finds an apt illustration in Paul turning at Pisidian Antioch from Jews who counted themselves unworthy of eternal life (Acts 13:46) to Gentiles willing to receive it; Barnes calls it the square or principal street, a place of confluence where persons of all descriptions would be seen; Cambridge locates the meeting places of the nations at Rome, Antioch and Corinth. Note that v. 10 will not repeat the compound: the slaves go simply into τὰς ὁδούς, the roads.
τῶνtōn. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Plural
ὁδῶνhodōn. . .G3598
√ ὁδός — a roadNounGenitive Feminine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
καλέσατεkalesateinviteG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbAorist Imperative Active2nd Person Plural
kaleō: to call aloud, to invite Aorist imperative. The verb that has named the first guests as κεκλημένοι three times now becomes a command aimed at strangers, which is why Benson says the Gentiles had as little reason to expect the call of the gospel as common travellers to expect an invitation to a royal banquet.
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
γάμουςgamousbanquetG1062
√ γάμος — nuptialsNounAccusative Masculine Plural
ὅσουςhosousas many asG3745
√ ὅσος — as (much, great, long, etcPersonal / Relative PronounAccusative Masculine Plural
ἐὰνean. . .G1437
√ ἐάν — a conditional particleConjunction
εὕρητεheurēteyou can findG2147
√ εὑρίσκω — to find (literally or figuratively)VerbAorist Subjunctive Active2nd Person Plural
heuriskō: to find Aorist subjunctive under ἐάν: whoever turns up. There is no screening criterion in the order, which is precisely what v. 10 will report was carried out, and what makes the garment scene of v. 11 necessary rather than arbitrary.
10

So the servants went out into the streets and gathered everyone they could find, both evil and good, and the wedding hall was filled with guests.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai ekeinoi hoi douloi exelthontes eis tas hodous synēgagon pantas hous heuron te ponērous kai agathous kai ho gamos eplēsthē anakeimenōn

Word by word21 · parsed
ΚαὶKaiSoG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐκεῖνοιekeinoiG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounNominative Masculine Plural
οἱhoitheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
δοῦλοιdouloiservantsG1401
√ δοῦλος — a slave (literal or figurative, involuntary or voluntaryNounNominative Masculine Plural
ἐξελθόντεςexelthonteswent outG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Participle ActiveNominative Masculine Plural
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὰςtastheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
ὁδοὺςhodousstreetsG3598
√ ὁδός — a roadNounAccusative Feminine Plural
συνήγαγονsynēgagon[and] gatheredG4863
√ συνάγω — to lead together, iVerbAorist Indicative Active3rd Person Plural
synagō: to lead together, to gather The verb behind synagōgē. It is the word Matthew used of the dragnet that gathered of every kind (Matthew 13:47), which is why Ellicott and Cambridge both reach for that parable here: worthy and unworthy are mingled until the King separates.
πάνταςpantaseveryoneG3956
√ πᾶς — all, any, every, the wholeAdjectiveAccusative Masculine Plural
οὓςhous. . .G3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Masculine Plural
εὗρονheuronthey could findG2147
√ εὑρίσκω — to find (literally or figuratively)VerbAorist Indicative Active3rd Person Plural
τεtebothG5037
√ τέ — both or also (properly, as correlation of G2532 (καί))Conjunction
πονηρούςponērousevilG4190
√ πονηρός — hurtful, iAdjectiveAccusative Masculine Plural
ponēros: hurtful, evil, malignant Listed before ἀγαθούς, and the pairing is what makes the parable's second half possible. Ellicott draws two inferences that are worth keeping distinct: the universality of the offer, so that none were shut out through previous sins, and the mixed character of the visible Church awaiting the King's coming to see the guests. Barnes adds the harder line that none are good by nature, and that those who are worse have special need of the gospel.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀγαθούςagathousgoodG18
√ ἀγαθός — "good" (in any sense, often as noun)AdjectiveAccusative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
γάμοςgamoswedding hallG1062
√ γάμος — nuptialsNounNominative Masculine Singular
ἐπλήσθηeplēsthēwas filledG4130
√ πλήθω — to "fill" (literally or figuratively (imbue, influence, supply))VerbAorist Indicative Passive3rd Person Singular
plēthō: to fill, to be filled Aorist passive, no agent named. The king's purpose is not frustrated: the hall that the invited would not enter is full. Gill reads the filling as the great ingathering of the Gentiles under the apostolic preaching.
ἀνακειμένωνanakeimenōnwith guestsG345
√ ἀνακεῖμαι — to recline (as a corpse or at a meal)VerbPresent Participle Middle or PassiveGenitive Masculine Plural
anakeimai: to recline, as at a meal A present participle in the genitive: the hall was filled with people reclining. The posture matters to the next scene, since the king comes in upon a company already at table, and inspection therefore falls on people who are in, seated, and eating.
11

But when the king came in to see the guests, he spotted a man who was not dressed in wedding clothes.

Berean Standard Bible · CC0

Greek — tap a word ↓

de ho basileus Eiselthōn theasasthai tous anakeimenous eiden anthrōpon ekei ouk endedymenon gamou endyma

Word by word14 · parsed
δὲdeBut whenG1161
√ δέ — but, and, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
βασιλεὺςbasileuskingG935
√ βασιλεύς — a sovereign (abstractly, relatively, or figuratively)NounNominative Masculine Singular
ΕἰσελθὼνEiselthōncame inG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Participle ActiveNominative Masculine Singular
eiserchomai: to enter The king enters his own hall. The same verb will be turned back on the man in the king's question of v. 12 (εἰσῆλθες, "how did you enter?"), so that entering is the shared act on which the scene turns: both are inside, and only one belongs.
θεάσασθαιtheasasthaito seeG2300
√ θεάομαι — to look closely at, iVerbAorist Infinitive Middle
theaomai: to look closely at, to behold attentively The aorist middle infinitive of purpose: the king comes in in order to inspect. JFB calls it a solemn expression of that omniscient inspection of every professed disciple in virtue of which his true character will hereafter be judicially proclaimed, and adds the important structural point that this half of the parable judges individuals where the first half judged a nation. Pulpit adds that such scrutiny is always recurring and not only reserved for the last day.
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἀνακειμένουςanakeimenousguestsG345
√ ἀνακεῖμαι — to recline (as a corpse or at a meal)VerbPresent Participle Middle or PassiveAccusative Masculine Plural
εἶδενeidenhe spottedG3708
√ ὁράω — by extension, to attend toVerbAorist Indicative Active3rd Person Singular
ἄνθρωπονanthrōpona manG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounAccusative Masculine Singular
ἐκεῖekeiG1563
√ ἐκεῖ — thereAdverb
οὐκouk[who was] notG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἐνδεδυμένονendedymenondressedG1746
√ ἐνδύω — to invest with clothing (literally or figuratively)VerbPerfect Participle MiddleAccusative Masculine Singular
endyō: to invest with clothing (perfect middle participle) Middle voice and perfect tense together: the man stands in the settled condition of not having put the robe on himself. This is the grammatical ground of the tradition's reading, that a robe was available and was not assumed. Benson says he either neglected to apply or refused to accept it; Cambridge that the master of the feast provided it, so that there was no excuse; Pulpit is candid that the supposed Eastern custom's traces are "not very convincing."
γάμουgamouin weddingG1062
√ γάμος — nuptialsNounGenitive Masculine Singular
ἔνδυμαendymaclothesG1742
√ ἔνδυμα — apparel (especially the outer robe)NounAccusative Neuter Singular
endyma: apparel, especially the outer robe The visible outer covering, the one thing about a reclining guest that can be seen at a glance. Gill identifies it with the righteousness of Christ, which, like a garment, is without them and put upon them; Ellicott refuses both the baptismal and the imputation readings as too narrow and too technical and takes the garment as the holiness without which no man shall see the Lord; Henry holds imputed righteousness and the sanctification of the Spirit to be both alike necessary. The text itself supplies only that it was absent and that the absence was inexcusable.
12

‘Friend,’ he asked, ‘how did you get in here without wedding clothes?’ But the man was speechless.

Berean Standard Bible · CC0

Greek — tap a word ↓

Hetaire kai legei autō pōs eisēlthes hōde mē echōn gamou endyma de Ho ephimōthē

Word by word14 · parsed
ἙταῖρεHetaireFriendG2083
√ ἑταῖρος — a comradeNounVocative Masculine Singular
hetairos: a comrade, a companion A very rare vocative (3 verses). Its other Matthean uses are the householder's word to the grumbling laborer (20:13) and Jesus' word to Judas in the garden (26:50). Pulpit makes the Judas link; Gill weighs whether it is ironical or addresses one who professed friendship. Whichever, the sentence in this parable is passed in the language of fellowship, on someone at the table.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
λέγειlegeihe askedG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
αὐτῷautōG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
πῶςpōshowG4459
√ πῶς — an interrogative particle of mannerAdverb
εἰσῆλθεςeisēlthesdid you get inG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Indicative Active2nd Person Singular
eiserchomai: to enter Second person aorist: "how did you enter?" The same verb described the king's own entrance in v. 11. Pulpit weighs two senses of the question, whether it asks how he dared come unprepared or how he eluded the servants, and settles on the former.
ὧδεhōdehereG5602
√ ὧδε — in this same spot, iAdverb
μὴmēvvvG3361
√ μή — (adverb) not, (conjunction) lestAdverb
ἔχωνechōnwithoutG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Participle ActiveNominative Masculine Singular
echō: to hold, to have Present participle under μή. The shift from "not having robed yourself" to "not having a robe" is why interpreters have asked whether the garment was withheld or refused. The parable does not answer; it only records that the question could not be answered.
γάμουgamouweddingG1062
√ γάμος — nuptialsNounGenitive Masculine Singular
ἔνδυμαendymaclothesG1742
√ ἔνδυμα — apparel (especially the outer robe)NounAccusative Neuter Singular
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἐφιμώθηephimōthē[the man] was speechlessG5392
√ φιμόω — to muzzleVerbAorist Indicative Passive3rd Person Singular
phimoō: to muzzle, to gag Aorist passive: something was done to his mouth. Matthew uses the verb of Jesus silencing the Sadducees twelve verses later (22:34), so within this chapter the same word marks both a defeated opponent and a condemned guest. Gill grants that hypocrites will have pleas at the last (prophesying in Christ's name, attendance on ordinances) and says they will all be superseded; Pulpit notes that gags were used for criminals on the way to execution, which makes the verb an omen of v. 13.
13

Then the king told the servants, ‘Tie him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.’

Berean Standard Bible · CC0

Greek — tap a word ↓

Tote ho basileus eipen tois diakonois Dēsantes autou cheiras kai podas ekbalete auton eis to to exōteron skotos ekei estai ho klauthmos kai ho brygmos tōn odontōn

Word by word27 · parsed
ΤότεToteThenG5119
√ τότε — the when, iAdverb
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
βασιλεὺςbasileuskingG935
√ βασιλεύς — a sovereign (abstractly, relatively, or figuratively)NounNominative Masculine Singular
εἶπενeipentoldG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
τοῖςtoistheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
διακόνοιςdiakonoisservantsG1249
√ διάκονος — an attendant, iNounDative Masculine Plural
diakonos: an attendant, a table-servant A deliberate change of vocabulary at the moment of sentence. Cambridge marks it; Pulpit says these are the guards of the throne, probably the ministering angels of Matthew 13:41 and 13:49; JFB calls them the angelic ministers of divine vengeance; Gill allows either angels or the pastors who exclude the unworthy from the church. The word choice at least means the bearers of the invitation are not the executors of the sentence.
ΔήσαντεςDēsantesTieG1210
√ δέω — to bind (in various applications, literally or figuratively)VerbAorist Participle ActiveNominative Masculine Plural
deō: to bind Aorist participle: binding is the means of the casting out. Pulpit's comment is the sharpest reading of the detail: by hand and foot men sin, by these they are punished, and all hope of escape is removed. There is no trial in the scene, because v. 12 has already shown there is nothing to try.
αὐτοῦautouhimG846
√ 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
χεῖραςcheirashandG5495
√ χείρ — the hand (literally or figuratively (power)NounAccusative Feminine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πόδαςpodasfootG4228
√ πούς — a "foot" (figuratively or literally)NounAccusative Masculine Plural
ἐκβάλετεekbalete[and] throw himG1544
√ ἐκβάλλω — to eject (literally or figuratively)VerbAorist Imperative Active2nd Person Plural
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
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ἐξώτερονexōteronouterG1857
√ ἐξώτερος — exteriorAdjectiveAccusative Neuter SingularComparative
exōteros: exterior, further out (comparative) The comparative degree is doing theological work: it is not simply dark outside but darker the further out. Ellicott makes the contrast concrete, the bridal chamber with its lights and mirth against the midnight darkness outside the palace; Cambridge calls it the dark dungeon outside the brightness of the banqueting hall. Benson notes the mention of darkness raises a question about whether the meal of v. 4 (ἄριστον, the earlier meal) is being visited in the evening, and he declines to press it.
σκότοςskotosdarknessG4655
√ σκότος — shadiness, iNounAccusative Neuter Singular
ἐκεῖekei[where] thereG1563
√ ἐκεῖ — thereAdverb
ἔσταιestaiwill beG1510
√ εἰμί — I exist (used only when emphatic)VerbFuture Indicative Middle3rd Person Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
κλαυθμὸςklauthmosweepingG2805
√ κλαυθμός — lamentationNounNominative Masculine Singular
klauthmos: lamentation, weeping A rare noun (9 verses), and with ὀδούς (11 verses) it forms a phrase Matthew repeats at 8:12, 13:42, 13:50, 24:51 and 25:30. Ellicott states outright that the description is reproduced from Matthew 8:12 and in part from 13:50. The formula's fixity is the strongest verbal link in this unit.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
βρυγμὸςbrygmosgnashingG1030
√ βρυγμός — a grating (of the teeth)NounNominative Masculine Singular
brygmos: a grating of the teeth The sound of rage or agony rather than of sorrow, which is why the pairing with weeping is not redundant. Pulpit gathers Quesnel's summary of the sentence, that there are no longer feet to run to God's mercy nor hands to make amends, only darkness.
τῶνtōnofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ὀδόντωνodontōnteethG3599
√ ὀδούς — a "tooth"NounGenitive Masculine Plural
14

For many are called, but few are chosen.”

Berean Standard Bible · CC0

Greek — tap a word ↓

gar Polloi eisin klētoi de oligoi eklektoi

Word by word7 · parsed
γάρgarForG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
gar: for (assigning a reason) Explanatory, binding the maxim to everything before it.
ΠολλοὶPolloimanyG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveNominative Masculine Plural
εἰσινeisinareG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Plural
κλητοὶklētoicalledG2822
√ κλητός — invited, iAdjectiveNominative Masculine Plural
klētos: invited, called The adjective that gathers up the whole parable. Every group in the story has been called: the first guests twice, the crowd from the roads once, and the man in the wrong clothing among them. Ellicott is right that the calling answers verbally to the bidding. Nothing in this unit ever says the calling was insufficient.
δὲdebutG1161
√ δέ — but, and, etcConjunction
ὀλίγοιoligoifew [are]G3641
√ ὀλίγος — puny (in extent, degree, number, duration or value)AdjectiveNominative Masculine Plural
ἐκλεκτοίeklektoichosenG1588
√ ἐκλεκτός — selectAdjectiveNominative Masculine Plural
eklektos: select, chosen out The single prefixed word on which the reception history of this parable turns, and our sources split honestly. Ellicott takes the choice, as far as the parable is concerned, as dependent on the answer given to the calling, and holds election according to foreknowledge to be outside the parable's view though not contradicted by it; Benson reads it of those who finally partake, many hearing and few believing; Poole reads it of the election of grace, so that those alone are saved who are found at the judgment having on the wedding garment; Barnes insists the line concerns the human family broadly and not the proportion of hypocrites inside the church. The Greek gives the wordplay and not the decision.

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 answer that answers no question — 22:1

⚙ Matthew opens with a participle, not a topic: ἀποκριθεὶς, "having answered." Ellicott takes the word to imply a connection with what has gone before, and reads the parable as an answer to the thoughts stirring in the listeners; Barnes says the real answer refers to what was passing in their minds rather than to anything spoken; Pulpit reduces the idiom to "took occasion to observe." Benson ties the parable tightly to the vineyard of chapter 21. Our sources disagree about who is still standing there: Pulpit follows Mark in having the Pharisees leave, so that this parable is spoken to disciples and crowd, while Gill argues the Pharisees remained (appealing to v. 15). That disagreement matters, because a parable spoken to opponents is an indictment and one spoken to disciples is a warning, and this parable does both. The plural παραβολαῖς over a single story is left unexplained by the text; Pulpit offers two guesses and commits to neither.

ii. Two sendings, and the sacrifice already slain — 22:2-6

⚙ The kingdom "was likened" (aorist passive Ὡμοιώθη) to an event: a king makes a wedding for his son and his guests will not come. Ellicott says the king is none other than God and the wedding that between Christ and his Church, and notes with JFB that the bride never appears, JFB adding that her absence is by design, since the parable is about guests and a garment. Pulpit hears condescension in the doubled dative "a man, a king." The invitation is issued twice to the same people, who are throughout κεκλημένοι, the standing invited; Ellicott and Pulpit read the first sending as prophets and the Baptist, while JFB and Benson place the second after the resurrection, when (JFB) only then could it be said with strict propriety that all things were ready. The strongest lexical warrant for that lies in v. 4: τεθυμένα is the perfect passive of θύω, the verb of sacrifice, and Geneva records that the word is commonly used in sacrifices, since feasts usually began with them. JFB reaches for 1 Corinthians 5:7, Pulpit for John 6:51. Then the refusal divides in two, and the sources are unanimous about the division: careless neglect (ἀμελήσαντες, and Henry's multitudes perishing through mere carelessness) and wanton outrage (ὕβρισαν, which Ellicott glosses as the wanton infliction of outrage). JFB names them contemptuous scorners and bitter persecutors. Benson identifies the second class with the scribes, Pharisees and chief priests, which is application, not parse.

iii. Troops, the outlets of the roads, and a hall full of the evil and the good — 22:7-10

⚙ The king ὠργίσθη, passive: he is made angry by an injury to himself. Pulpit records that the leading uncials lack "having heard." On the armies our sources are more confident than anywhere else in the unit: JFB and Pulpit both style the Romans God's armies on the analogy of Isaiah 10:5, and Cambridge says the soldiers of Titus literally achieved the purposes of God. Benson passes on Doddridge's candid admission that the sack of a city cannot fit inside the interval of a cooling dinner, so the clause stands by prolepsis. Then the parable turns outward. διεξόδους τῶν ὁδῶν is, in Ellicott's literal rendering, the openings of the ways, where there was a greater probability of meeting wayfarers; Barnes reads the Gentiles as those commonly regarded by the Jews as living in highways and hedges; Cambridge locates the meeting places of the nations at Rome, Antioch and Corinth. The gathered company is πονηρούς τε καὶ ἀγαθούς, and Pulpit notices that the bad are named first, to show the infinite graciousness of the king. Geneva states the tension the last movement will resolve: the general calling offers the gospel to all men, but those who enter in have their life examined. Ellicott and Cambridge both liken the hall to the dragnet of Matthew 13:47.

iv. The garment, the muzzle, the darkness — 22:11-14

⚙ The king comes in θεάσασθαι, a verb Ellicott glosses as inspecting and Pulpit as gazing upon with intent to see the real nature of a thing. What he sees is a man not ἐνδεδυμένον a wedding garment. The sources supply a custom and then divide over its meaning. Ellicott holds the framework probably presupposes the Oriental custom of providing garments for guests at a royal feast; Benson supplies Homer and Diodorus and Doddridge; Barnes cites Genesis 45:22, 2 Kings 10:22 and Esther 6:8; Cambridge says the master of the feast himself provided the robe, so that there was no excuse; Pulpit is the honest dissenter, granting that traces of the custom exist but are "not very convincing." On what the garment is, Gill answers flatly the righteousness of Christ; Henry pairs imputed righteousness and the sanctification of the Spirit as both alike necessary; Ellicott calls the imputed-righteousness and baptismal answers at once too narrow and too technical and reads the garment as holiness; Benson quotes Calvin refusing the dispute altogether, since faith cannot be separated from good works nor good works proceed except from faith; Pulpit surveys Augustine's "faith with love" and declines to settle it. The man is ἐφιμώθη, muzzled, the same verb Matthew uses of the silenced Sadducees at 22:34, and Geneva presses the image to a halter about the neck. He is bound and thrown into the darkness that is outside, and Matthew's fixed formula of weeping and grinding teeth closes the scene. Then v. 14, which Barnes insists is the inference from the whole parable and not only from the garment, and which Poole reads as the doctrine that not all whom God calls externally are saved, but those alone who, belonging to the election of grace, are found at the judgment having on the wedding garment.

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

⚙ Read only against itself, this parable is built out of one root said five ways. The invited are κεκλημένοι, called; the slaves go to call them; the slaves are sent again to call whomever they find; and the last line says many are κλητοί. Everything turns on that verb, and the parable never once says the call failed. What fails is the answering. Two things follow that the commentators mostly keep apart. First, the parable is symmetrical in its refusals but not in its remedies: those who would not come are judged for not coming, and the one who came is judged for what he was not wearing, which means attendance is no more the qualification than absence is. Second, and this is where I think the Greek presses harder than the standard expositions: the feast is described twice as ready (v. 4, v. 8) and the victims as already sacrificed (perfect passive, v. 4), while the guest's garment is the one thing in the story whose provision is never narrated. The sources rightly infer, from Eastern custom and from the king's anger, that a robe must have been offered, and Pulpit is honest that the evidence for the custom is thin. The text's own silence is therefore load-bearing: the parable will say precisely who killed the oxen and who lit the fire, and it will not say who was to clothe the guest. What it does say is that when asked, the man had nothing to answer, and that the king called him ἑταῖρε, the same word Jesus gives Judas in the garden (Matthew 26:50, a rare term, only three verses in the New Testament). I take the parable to be aimed not at the man who stayed home with his field and his trade but at the man already reclining in the hall who assumes that being inside is the same as being clothed. That reading is fallible and offered to be tested: the parable ends on election (ἐκλεκτοί), and it does not tell us how the chosen got their clothes.

Not a verse but a machine reading, offered to be tested: the parable names who slaughtered the oxen and who lit the fire, and never names who was to clothe the guest.

⚙

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.

γάμος: the rare word that gathers Cana, the ten virgins and the marriage of the Lamb structural / thematic: confirmed

⚙ The noun γάμος (G1062) carries this unit, appearing at vv. 2, 3, 4, 8, 9, 10, 11 and 12, and it is rare in the Greek New Testament: the Verifier records it in only 16 verses in all. The same word stands at the Cana wedding (John 2:1-2), at the shut door of the ten virgins (Matthew 25:10), at the seating dispute of Luke 14:8, and at the marriage of the Lamb where an angel says "Blessed are those who are invited" (Revelation 19:7, 19:9), where the second shared lexeme is καλέω, the very verb of this parable. Ellicott sends the reader to Revelation 19:7-9 for the identity of the bride, and observes that the bride is withheld here; JFB says her absence is deliberate, since the parable must teach about guests and a garment.

Matthew 25:10 · John 2:1 · Luke 14:8 · Revelation 19:7 · Revelation 19:9

basis: Verifier: shared Greek lexeme G1062 γάμος, rare at 16 verses in the New Testament, at Matthew 25:10, John 2:1-2, Luke 14:8, Revelation 19:7 and 19:9, with G2564 καλέω (140 vv) shared in the Luke and Revelation links. The lexeme is genuinely rare and all refs are New Testament, so a verbal tier was available; it is deliberately declined, because γάμος is the ordinary name of the institution and its recurrence across wedding narratives is a shared motif, not one passage quoting another.

The weeping and the grinding of teeth: Matthew's fixed sentence formula verbal / quotation: confirmed

⚙ Verse 13 closes with a formula Matthew repeats almost word for word: ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. The Verifier finds the same rare lexemes at Matthew 8:12 (where the outer darkness is first named, with βασιλεία and υἱός also shared), 13:42, 13:50, 24:51, 25:30 and Luke 13:28. κλαυθμός stands in only 9 verses and ὀδούς in 11, so this is a set phrase and not a coincidence of common words. Ellicott states that the description here is reproduced from Matthew 8:12 and in part from 13:50; JFB cross-refers 8:12 and 25:30; Barnes reads it of the future punishment of the hypocrite. Matthew 25:30 also shares δοῦλος with this unit three times over.

Matthew 8:12 · Matthew 13:42 · Matthew 13:50 · Matthew 24:51 · Matthew 25:30 · Luke 13:28

basis: Verifier: shared rare Greek lexemes G2805 κλαυθμός (in 9 vv) and G3599 ὀδούς (in 11 vv) with G1563 ἐκεῖ (94 vv) at Matthew 8:12, 13:42, 13:50, 24:51 and Luke 13:28; G1401 δοῦλος (118 vv) thrice at Matthew 25:30. A repeated Matthean formula, all refs within the New Testament.

ἑταῖρε: the king's word for the man, and Jesus' word for Judas verbal / quotation: confirmed

⚙ The king's address in v. 12 is Ἑταῖρε (G2083), a vocative the Verifier finds in only 3 verses of the New Testament. One of them is Matthew 26:50, Jesus in the garden: "Friend, why have you come?" Another is Matthew 20:13, the householder to the grumbling laborer. Ellicott and Pulpit both cross-refer 20:13, and Pulpit notes that it was thus that Christ addressed Judas, adding that the term here has something of distrust and disapprobation in it; Barnes prefers to render it "companions" and warns that the word does not imply friendship; Gill wonders whether it is ironical. The Verifier also links Matthew 26:50 by κρατέω, the seizing verb of v. 6 here, which in that verse is turned on Jesus himself.

Matthew 20:13 · Matthew 26:50

basis: Verifier: shared Greek lexeme G2083 ἑταῖρος, very rare at 3 verses in the New Testament, at Matthew 26:50, with G2902 κρατέω (46 vv) and G5119 τότε (158 vv) also shared; Matthew 20:13 is the third occurrence of the lexeme and is cross-cited by Ellicott and Pulpit. All refs are New Testament.

The great supper of Luke 14: the same rare words, a contested identity structural / thematic: confirmed

⚙ Luke 14:12 shares with v. 4 the rare noun ἄριστον (G712, only 3 verses) and the verb καλέω, and Luke 14:8 shares γάμος; Luke 14:16-24 tells a story of an invitation, refusals about a field and business, and a sending into the streets. Whether it is this story is exactly what our sources fight about. JFB says flatly it is a different parable, recorded by Matthew alone. Cambridge says it differs in context, special teaching and many details. Pulpit adds that Luke's was spoken earlier, in another locality, with a different object, and notably lacks the wedding garment. Poole reports that the discrepancy has made various interpreters think Matthew placed his out of order, and answers that he knows no reason why our Saviour may not have used the same parable twice. Because the relationship is disputed among the sources, this thread claims only the lexical contact, not identity of parable.

Luke 14:8 · Luke 14:12

basis: Verifier: shared Greek lexemes G712 ἄριστον (rare, in 3 vv) and G2564 καλέω (140 vv) at Luke 14:12, and G1062 γάμος (16 vv) with G2564 καλέω at Luke 14:8. The lexical contact is real, but JFB, Cambridge and Pulpit hold the Lukan parable to be a different discourse while Poole allows a repetition, so no quotation or identity is claimed and the tier is held at thematic.

The mountain banquet and Wisdom's slaughtered beasts: the Old Testament feast behind the parable structural / thematic: confirmed

⚙ The feast of v. 4, with its slain beasts and its sent servants and its cry from the crossroads, stands on a prophetic pattern our sources name without hesitation. Benson sends the reader to Isaiah 25:6 and Isaiah 55:1-2; Ellicott says the fatlings point, under an imagery which Isaiah had already used at 25:6, to the spiritual blessings Christ came to offer; Pulpit compares the invitation of Wisdom at Proverbs 9:1, where beasts are killed, servants are sent and the call goes out from the highest places; Gill identifies this dinner with the feast of fat things for all peoples at Isaiah 25:6 and the furnished table of Proverbs 9:2, and with the free invitation of Isaiah 55:1-2. Because these are Hebrew texts and this one is Greek, no shared Strong's number can exist between them, and none of them is quoted here by a citation formula, so the link is pattern and motif only.

Isaiah 25:6-9 · Isaiah 55:1-2 · Proverbs 9:1-6

basis: Cross-Testament (Greek to Hebrew), so shared Strong's numbers are impossible by construction and a verbal tier is excluded. Basis is a shared pattern recorded independently by Benson (Isaiah 25:6, 55:1-2), Ellicott (Isaiah 25:6), Pulpit (Proverbs 9:1) and Gill (Isaiah 25:6, Proverbs 9:2): a feast of rich food spread by God, beasts slaughtered, servants sent, a free call to all. No citation formula appears in the BSB text of this unit.

Servants sent and killed, the city burned: the pattern of 2 Chronicles 36 structural / thematic: confirmed

⚙ Verses 6 and 7 rehearse a sequence the Hebrew historians had already written: God sends his messengers again and again, they are mistreated and killed, and the city is burned. 2 Chronicles 36:15-19 has all four beats, including the burning of the house and the city; Nehemiah 9:26 sums it as casting the law behind their backs and killing the prophets; Jeremiah 7:25-26 has the persistent sending of the servants the prophets and the stiffened neck, and 7:34 the ceasing of the voice of the bridegroom and the bride, which is the note this parable strikes in reverse. Ellicott, Cambridge, JFB, Barnes and Pulpit all read v. 7 of the fall of Jerusalem in A.D. 70, and JFB and Pulpit both invoke Isaiah 10:5 for the principle that a foreign army can be God's rod. The Old Testament contact is pattern, not quotation: no formula introduces it and, being Hebrew against Greek, no shared lexeme can be computed.

2 Chronicles 36:15-19 · Nehemiah 9:26 · Jeremiah 7:25-26

basis: Cross-Testament (Greek to Hebrew): shared Strong's numbers cannot exist, so a verbal tier is excluded. Basis is the shared four-beat pattern (repeated sending of servants, mistreatment, killing, burning of the city) present in all three Hebrew texts and in Matthew 22:3-7, together with the commentators' uniform reading of v. 7 as the destruction of Jerusalem. No citation formula appears in the BSB text.

The garment the king provides: garments of salvation, filthy garments exchanged, strange apparel punished typological

⚙ The wedding garment of vv. 11-12 is, on the reading our sources share, something given rather than owned. JFB says the language is drawn from Zephaniah 1:7-8, where the LORD prepares a sacrifice, bids his guests, and punishes all such as are clothed with strange apparel, and then hears in the garment the joy of Isaiah 61:10, "He hath clothed me with the garments of salvation." Zechariah 3:3-5 stages the transaction itself: the filthy garments taken away, clean ones put on, by another's hand. Barnes and JFB both appeal to Genesis 45:22 and Esther 6:8-9 for the robe bestowed by a king, and Ellicott to the wardrobes of Eastern princes and to Isaiah 64:6 for the filthy rags worn instead. This is a figural reading, and it is the one the tradition holds: Gill, Henry, Cambridge and Benson all take the garment as given, not made. Pulpit is the useful dissenter on the alleged custom and Ellicott on the dogmatic shortcuts, and neither denies the figure.

Isaiah 61:10 · Zechariah 3:3-5 · Zephaniah 1:7-8

basis: A figural reading of the garment, cross-Testament (Greek to Hebrew) so no shared Strong's lexeme is computable and a verbal tier is excluded. Widely held rather than novel: JFB names Zephaniah 1:7-8 and Isaiah 61:10 explicitly, Ellicott names Isaiah 64:6 for the filthy rags. The Zechariah 3 link is the machine's addition to their list and is offered as pattern only. The separate question of whether kings actually issued festal robes is flagged in its own thread and is not load-bearing here.

The robe bestowed by a king: the custom on which the standard reading leans flagged: verify source

⚙ Almost every expositor of vv. 11-12 supports the reading "a robe was offered and refused" by appeal to an Oriental custom of presenting festal garments, and the texts they cite are these. Barnes lists Genesis 45:22, 2 Kings 10:22, Esther 6:8 and Esther 8:15 and says that to refuse such a present was an expression of highest contempt; JFB cites Genesis 45:22 and 2 Kings 5:22 while conceding the custom is "nor clearly proved" (so the printed text) and calling it presupposed rather than demonstrated; Ellicott appeals to the wardrobes of Eastern princes and to Jehu's assembly at 2 Kings 10:22; Benson goes outside Scripture entirely, to Homer's Odyssey and to Diodorus on Gellias the Sicilian. Pulpit is the dissenter who should be heard: he grants the traces in Genesis 45:22, Judges 14:12, 2 Kings 5:22 and 2 Kings 10:22 but judges them "not very convincing," and offers a Roman parallel (cenatoria in Martial) instead. ⚙ None of these passages describes a wedding, and none describes a garment issued at the door of a feast. The link is flagged, not because the verses are doubtful, but because they are routinely made to carry an inference about first-century banquet practice that they do not state.

Genesis 45:22 · 2 Kings 10:22 · Esther 6:8-9

basis: Contested provenance. The alleged custom of providing wedding garments is asserted by Ellicott, Benson, Barnes, Cambridge and JFB on the strength of Genesis 45:22, 2 Kings 5:22, 2 Kings 10:22, Judges 14:12 and Esther 6:8, but JFB concedes it is not clearly proved and Pulpit calls those very traces not very convincing. Cross-Testament in any case (Greek to Hebrew), so no shared Strong's lexeme is computable and no verbal tier is possible. Flagged so that the reading of vv. 11-12 is not treated as resting on a settled historical datum.

The darkness that is outside structural / thematic: confirmed

⚙ The parse of v. 13 gives ἐξώτερον (G1857) as a comparative adjective: not merely outer darkness but the darkness that is further out. JFB catches the force: the expression is emphatic, the darkness which is outside. Ellicott sets the contrast concretely, the bridal chamber with its lights and mirth against the midnight darkness outside the palace; Cambridge calls it the dark dungeon outside the brightness of the banqueting hall. The Hebrew Scriptures supply the two halves of the image separately: Isaiah 8:22 the driving into darkness and gloom for those who would not hear, and Psalm 112:10 the wicked who sees and gnashes his teeth. Neither is quoted here, and the link across the Testaments cannot be lexical.

Isaiah 8:22 · Psalm 112:10

basis: Cross-Testament (Greek to Hebrew), so shared Strong's numbers are unavailable and a verbal tier is excluded. Basis is shared motif: exclusion into darkness (Isaiah 8:22) and the gnashing of the wicked's teeth (Psalm 112:10), the two elements Matthew joins in the formula of v. 13. No citation formula appears in the text; the Matthean formula's own verbal chain is recorded in the separate Matthew 8:12 thread.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The King's Son, and the wedding that is his ancient/widely-held

⚙ The parable is not about a feast in general but about a wedding made for the son, and every sending, every refusal and every sentence is measured by that dative. Ellicott says the king is none other than God and the wedding that between Christ and his Church, the redeemed and purified Israel, and sends us to Revelation 19:7-9; Pulpit lists John 3:29, 2 Corinthians 11:2, Ephesians 5:23 and Revelation 19:7 for the same union; JFB, quoting Trench, says the Lord here reveals himself in clearer light as the central Person of the kingdom, his race royal, himself at once the King and the King's Son, and reads Psalm 45 as the marriage consummated in Messiah; Gill makes the Father the one who contracts the marriage and presents the bride; Poole calls the marriage the exhibition of the covenant of grace. The rare noun γάμος ties the scene to Cana and to the marriage of the Lamb. This is the apostolic reading, held in common by Ellicott, JFB, Gill, Poole, Pulpit, Benson and Henry alike.

Revelation 19:7-9 · Ephesians 5:23-27 · Psalm 45:6-7

The oxen already sacrificed: "all things are ready" ancient/widely-held

⚙ The sharpest christological word in the unit is a participle: τεθυμένα, perfect passive of θύω (G2380), the verb of sacrifice. Geneva's marginal note records that the word is commonly used in sacrifices, and that feasts and banquets usually began with sacrifices. The perfect says the victims lie already slain, which is why the herald's message is not "come and help" but "everything is ready." JFB draws the line himself, to 1 Corinthians 5:7, "Christ our Passover is sacrificed for us; therefore, let us keep the feast," and then to John 6:51, the living bread which is his flesh given for the life of the world; Pulpit says the great Sacrifice has been offered, the Victim slain. Read this way the gospel call is an announcement about a completed action, and every refusal in vv. 3-6 is a refusal of something finished rather than of something proposed. The tense is sourced; the weight placed on it here is the machine's.

1 Corinthians 5:7-8 · John 6:51

Clothed by the king: the righteousness that is put on, not produced ancient/widely-held

⚙ One guest is destroyed not for coming but for how he came. The tradition is remarkably united on the direction of the logic, if not on the label: the garment comes from the giver. Cambridge says the festive robe was provided by the master of the feast himself, so that there was no excuse; Benson says a robe was offered but refused, and adds Calvin's point that God requires holiness in order to our receiving the benefits of the gospel but is graciously pleased to work it in us by his Holy Spirit; Gill names it outright as the garment of Christ's righteousness, the clothing of wrought gold in which the saints are brought into the king's presence; Henry insists the imputed righteousness of Christ and the sanctification of the Spirit are both alike necessary, and that no man has the wedding garment by nature or can form it for himself; JFB asks what it can mean but putting on the Lord Jesus, the Lord our Righteousness, and hears behind it Isaiah 61:10. Ellicott resists both the baptismal and the imputation answers as too narrow and reads the garment as the holiness without which no man shall see the Lord (Hebrews 12:14), which is a real difference of doctrine inside a shared figure. ⚙ What the text itself supplies is only this: the man had nothing to say. The king's question was answerable if he had provided his own clothing, and he was muzzled.

Isaiah 61:10 · Romans 13:14 · Zechariah 3:4

Friend: the word that reaches Judas novel

⚙ The parable's most unsettling christological note is a single vocative. Ἑταῖρε occurs in only three verses of the New Testament, and one of them is Matthew 26:50, where Jesus says it to the man kissing him in the garden. Pulpit makes the connection explicitly and hears in it distrust and disapprobation; Barnes warns the word does not imply friendship and renders it "companions"; Gill takes it as ironical or as addressed to one who professed to be a friend of God. ⚙ Reading the two scenes together, the machine's own suggestion, the parable's judgment scene is voiced in the register of betrayal rather than of trial: the sentence falls on an intimate, at the table, and the king speaks it in the vocabulary of fellowship. This pairing is not asserted by any of our sources as a typology; only the lexical contact is sourced, and Pulpit alone draws the Judas line.

Matthew 26:50 · Matthew 20:13

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)

⚙ Sources and uncertainties specific to this unit. Text. Three places in the BSB base text are contested and our commentators name them. At v. 7 Pulpit reports that the Sinaitic, Vatican and other authorities omit ἀκούσας, "heard thereof," and judges it a probable gloss; the BSB reflects the shorter reading. At v. 10 Ellicott notes that some of the most ancient manuscripts give "the bride-chamber (νυμφών) was furnished," and thinks it looks like a gloss, while Pulpit lists the Sinaitic and Vatican for νυμφών and follows Tischendorf and Westcott and Hort in weighing it, but keeps the received text; the BSB's "wedding hall" renders γάμος. At v. 13 both Ellicott and Cambridge report that "Take him away" is wanting in many of the best manuscripts (Cambridge: "Omit, on the best MS. authority"), and Gill records its absence from the Vulgate, Syriac, Arabic and Munster's Hebrew Gospel while noting it stands in all the ancient Greek copies he had; the BSB does not print it. Interlinear. The supplied word list for v. 13 shows the article τὸ twice, at indices 14 and 15, before ἐξώτερον σκότος; this reflects the Greek construction τὸ σκότος τὸ ἐξώτερον, in which a second article governs the attributive adjective, rendered in the list out of its English order. Several glosses in the list are placeholders (". . ." or "vvv") where the interlinear carries no separate English word; those cells are not evidence about the Greek. Sources. Matthew Henry's entry is a single block on 22:1-14 and is therefore repeated identically under every verse of this unit; Poole's per-verse entries all read "See Poole on Matthew 22:14," so his substance is available only at v. 14, and his 22:14 entry is itself capped here. Gill's entries at vv. 2, 3, 4, 5, 7 and Pulpit's at v. 11 are capped in the brief, so material beyond the excerpt cap was not consulted. What is uncertain. The Eastern custom of providing garments to guests, on which the standard reading of vv. 11-12 depends, is asserted by Ellicott, Benson, Barnes, Cambridge and JFB, but JFB concedes it is not clearly proved (his printed text reads "nor clearly proved") and Pulpit calls the alleged traces in Genesis 45:22, Judges 14:12, 2 Kings 5:22 and 2 Kings 10:22 "not very convincing." The identity of the wedding garment is openly disputed in our own sources (Gill: imputed righteousness; Henry: imputation and sanctification together; Ellicott: holiness, rejecting both baptism and imputation as too narrow; Benson, via Calvin, refusing the dispute), and this synthesis does not settle it. Whether Luke 14:16-24 is the same parable is likewise disputed (JFB, Cambridge and Pulpit say no; Poole allows repetition). Benson relays Doddridge's admission that v. 7 must be read as prolepsis, since the destruction of a city cannot fit the narrative interval. No formula quotation of the Old Testament appears in the BSB text of this unit, so every Old Testament thread here is tiered thematic or typological and none is tiered verbal.

✦ = 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)