The Fallible Study Bible

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Luke14:15–24

The Parable of the Banquet

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Luke 14:15–24 — 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.

15

When one of those reclining with Him heard this, he said to Jesus, “Blessed is everyone who will eat at the feast in the kingdom of God.”

Berean Standard Bible · CC0

Greek — tap a word ↓

de tis tōn synanakeimenōn Akousas tauta eipen autō Makarios hostis phagetai arton en tē basileia tou Theou

Word by word17 · parsed
δέdeWhenG1161
√ δέ — but, and, etcConjunction
τιςtisoneG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounNominative Masculine Singular
τῶνtōnof thoseG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
συνανακειμένωνsynanakeimenōnreclining with [Him]G4873
√ συνανάκειμαι — to recline in company with (at a meal)VerbPresent Participle Middle or PassiveGenitive Masculine Plural
synanakeimai: to recline together at table Present participle: the speaker is one of the guests still at the meal of 14:1. The scene is a dinner about dinners.
ἈκούσαςAkousasheardG191
√ ἀκούω — to hear (in various senses)VerbAorist Participle ActiveNominative Masculine Singular
Aorist participle “having heard”: the remark is a response to Jesus’ words in vv. 12 to 14.
ταῦταtauta[this]G3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Plural
εἶπενeipenhe saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτῷautōto [Jesus]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 PronounDative Masculine 3rd Person Singular
ΜακάριοςMakariosBlessed [is everyone]G3107
√ μακάριος — supremely blestAdjectiveNominative Masculine Singular
makarios: blessed, supremely happy Nominative adjective with no verb: a stock beatitude form. It picks up Jesus’ own makarios of v. 14 (the host who feeds those who cannot repay), but the guest shifts the blessing from giving the feast to getting into one. Cambridge and Pulpit both hear a note of assumed membership in it.
ὅστιςhostiswhoG3748
√ ὅστις — which some, iPersonal / Relative PronounNominative Masculine Singular
φάγεταιphagetaiwill eat at the feastG5315
√ φάγω — to eat (literally or figuratively)VerbFuture Indicative Middle3rd Person Singular
phagō: to eat Future middle indicative: “will eat.” The guest speaks of the future; Jesus’ reply (v. 17, ēdē, “already”) will move the meal into the present.
ἄρτονarton. . .G740
√ ἄρτος — bread (as raised) or a loafNounAccusative Masculine Singular
artos: bread, loaf The idiom “eat bread” means share a meal (Benson). Gill records the rabbinic phrase “the bread of the kingdom” for the expected messianic feast.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
βασιλείᾳbasileiakingdomG932
√ βασιλεία — properly, royalty, iNounDative Feminine Singular
basileia: kingship, reign, kingdom Dative of sphere: “in the kingdom of God.” Barnes and Benson read the guest as meaning the expected (and, they judge, carnally conceived) messianic kingdom; Poole declines to assume gross notions. The parable that follows defines the kingdom by invitation, not by pedigree.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΘεοῦTheouof GodG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
16

But Jesus replied, “A certain man prepared a great banquet and invited many guests.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Ho eipen autō tis Anthrōpos epoiei mega deipnon kai ekalesen pollous

Word by word12 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
εἶπενeipen[Jesus] repliedG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist 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
τιςtisA certainG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounNominative Masculine Singular
ἌνθρωπόςAnthrōposmanG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounNominative Masculine Singular
anthrōpos: a human being “A certain man”: the usual neutral opening of a parable. The commentators agree the figure stands for God (Barnes, Ellicott, Cambridge); in v. 24 the host will speak in a way that JFB and Pulpit take as Jesus claiming the supper as His own.
ἐποίειepoieipreparedG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbImperfect Indicative Active3rd Person Singular
poieō: to make, do Imperfect: action in progress. The supper is being made before anyone has answered.
μέγαmegaa greatG3173
√ μέγας — big (literally or figuratively, in a very wide application)AdjectiveAccusative Neuter Singular
megas: great Barnes ties the greatness to the number invited; Gill to the giver, the fare, and the guests. Its scale matters for v. 22: a great supper has room left.
δεῖπνονdeipnonbanquetG1173
√ δεῖπνον — dinner, iNounAccusative Neuter Singular
deipnon: supper, the main meal A word found in only 16 NT verses by the Verifier’s count, including the Lord’s Supper context of John 13:2 and the “marriage supper of the Lamb” in Revelation 19:9. Benson and JFB link the image to the feast for all peoples of Isaiah 25:6.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐκάλεσενekaleseninvitedG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbAorist Indicative Active3rd Person Singular
kaleō: to call aloud, summon, invite Aorist: the first, advance invitation. The perfect participle of the same verb names the invited in vv. 17 and 24 (“those who have been called”), so the parable is about a calling that stands and is refused.
πολλούςpollousmany [guests]G4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveAccusative Masculine Plural
“Many”: Gill, Cambridge and Ellicott read the first-invited primarily as Israel.
17

When it was time for the banquet, he sent his servant to tell those who had been invited, ‘Come, for everything is now ready.’

Berean Standard Bible · CC0

Greek — tap a word ↓

kai tē hōra tou deipnou apesteilen autou ton doulon eipein tois keklēmenois Erchesthe hoti estin ēdē hetoima

Word by word17 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
τῇtē[When it was]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
ὥρᾳhōratimeG5610
√ ὥρα — an "hour" (literally or figuratively)NounDative Feminine Singular
hōra: hour The second, at-the-hour summons follows the earlier invitation; Barnes and Cambridge cite Eastern custom (Thomson) for a servant sent to say “Come, for the supper is ready.”
τοῦtoufor theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
δείπνουdeipnoubanquetG1173
√ δεῖπνον — dinner, iNounGenitive Neuter Singular
ἀπέστειλενapesteilenhe sentG649
√ ἀποστέλλω — set apart, iVerbAorist Indicative Active3rd Person Singular
apostellō: to send out on a commission The verb behind “apostle.” The sending is the master’s; the slave carries his words, not his own.
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
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
δοῦλονdoulonservantG1401
√ δοῦλος — a slave (literal or figurative, involuntary or voluntaryNounAccusative Masculine Singular
doulos: slave, bondservant One servant throughout the Lukan parable (Matthew 22 has servants plural). Ellicott takes him as the whole order of prophets and apostles; Gill lists John the Baptist, Christ as the Father’s servant, or the apostles as options. The singular leaves room for each reading without requiring any one.
εἰπεῖνeipeinto tellG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Infinitive Active
τοῖςtoisthoseG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
κεκλημένοιςkeklēmenoiswho had been invitedG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbPerfect Participle Middle or PassiveDative Masculine Plural
kaleō (perfect passive participle) “Those who have been called”: the same form returns in v. 24 for the same people. Gill distinguishes this external call to ordinances from the inward, effectual call, a distinction from his own Reformed system rather than from the word itself.
ἜρχεσθεErchestheComeG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Imperative Middle or Passive2nd Person Plural
erchomai: to come Present imperative: “Come!” The whole message is one verb. The excuses in vv. 18 to 20 all answer this word; the third man echoes it directly: “I cannot come” (elthein).
ὅτιhotiforG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ἐστινestin[everything] isG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
ἤδηēdēnowG2235
√ ἤδη — even nowAdverb
ēdē: already, now Against the guest’s future “will eat” (v. 15), the slave says “already.” Ellicott: the time of supper is the time of the Lord’s coming, when the kingdom was proclaimed as at hand.
ἕτοιμάhetoimareadyG2092
√ ἕτοιμος — adjusted, iAdjectiveNominative Neuter Plural
hetoimos: ready, prepared The provision is complete before anyone arrives; nothing remains for the guest to bring. Gill reads this of righteousness, pardon and peace already secured.
18

But one after another they all began to make excuses. The first one said, ‘I have bought a field, and I need to go see it. Please excuse me.’

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai apo mias pantes ērxanto paraiteisthai ho prōtos eipen autō ēgorasa Agron kai echō anankēn exelthōn idein auton erōtō se eche parētēmenon me

Word by word23 · parsed
ΚαὶKaiButG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀπὸapovvvG575
√ ἀπό — "off," iPreposition
μιᾶςmiasone after anotherG1520
√ εἷς — oneAdjectiveGenitive Feminine Singular
heis: one Feminine genitive with ellipsis. Geneva takes it as “a thing agreed upon before”: different reasons, one purpose.
πάντεςpantesthey allG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Plural
“All”: the refusal is total among the first-invited; Maclaren calls it a “strangely unanimous refusal.”
ἤρξαντοērxantobeganG756
√ ἄρχομαι — to commence (in order of time)VerbAorist Indicative Middle3rd Person Plural
παραιτεῖσθαιparaiteisthaito make excusesG3868
√ παραιτέομαι — to beg off, iVerbPresent Infinitive Middle or Passive
paraiteomai: to beg off, request release from, refuse A rare verb (10 NT verses by the Verifier’s count). It is used again of refusing God in Hebrews 12:25 (“See to it that you do not refuse Him who speaks”), where the same polite verb names a fatal act. Here it is the parable’s key word, repeated in vv. 18 and 19.
ὁhoTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
πρῶτοςprōtosfirst [one]G4413
√ πρῶτος — foremost (in time, place, order or importance)AdjectiveNominative Masculine Singular
“The first”: the excuses are given as specimens (JFB), not a complete list.
εἶπενeipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist 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
ἠγόρασαēgorasaI have boughtG59
√ ἀγοράζω — properly, to go to market, iVerbAorist Indicative Active1st Person Singular
agorazō: to buy at market Aorist: the purchase is done. Benson (quoting Doddridge) notes both purchases are already completed, so nothing is lost by waiting till morning.
ἈγρὸνAgrona fieldG68
√ ἀγρός — a field (as a drive for cattle)NounAccusative Masculine Singular
agros: field, farm Ellicott: “perhaps, a farm.”
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔχωechōIG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Indicative Active1st Person Singular
ἀνάγκηνanankēnneedG318
√ ἀνάγκη — constraint (literally or figuratively)NounAccusative Feminine Singular
anankē: necessity, constraint “I have necessity.” ⚙ The noun is cognate with anankazō, “compel,” in v. 23 (G318 and G315 in the lexicon). The man claims to be constrained by his field; the master answers by constraining outsiders to come in. The wordplay is in the Greek, but it is this tool’s observation, not a commentator’s.
ἐξελθὼνexelthōnto goG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Participle ActiveNominative Masculine Singular
ἰδεῖνideinseeG3708
√ ὁράω — by extension, to attend toVerbAorist Infinitive Active
αὐτόνautonitG846
√ 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
ἐρωτῶerōtōPleaseG2065
√ ἐρωτάω — to interrogateVerbPresent Indicative Active1st Person Singular
erōtaō: to ask “I ask you”: polite form, which Poole calls “a kind of mannerly excuse.”
σεse. . .G4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
ἔχεechevvvG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Imperative Active2nd Person Singular
παρῃτημένονparētēmenonexcuseG3868
√ παραιτέομαι — to beg off, iVerbPerfect Participle Middle or PassiveAccusative Masculine Singular
paraiteomai (perfect passive participle) “As having been excused”: he treats the release as already granted.
μεmemeG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
19

Another said, ‘I have bought five yoke of oxen, and I am going to try them out. Please excuse me.’

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai heteros eipen ēgorasa pente Zeugē boōn kai poreuomai dokimasai auta erōtō se eche parētēmenon me

Word by word16 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἕτεροςheterosAnotherG2087
√ ἕτερος — (an-, the) other or differentAdjectiveNominative Masculine Singular
εἶπενeipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ἠγόρασαēgorasaI have boughtG59
√ ἀγοράζω — properly, to go to market, iVerbAorist Indicative Active1st Person Singular
agorazō: to buy Aorist again: the deal is closed.
πέντεpentefiveG4002
√ πέντε — "five"AdjectiveAccusative Neuter Plural
ΖεύγηZeugēyokeG2201
√ ζεῦγος — a couple, iNounAccusative Neuter Plural
zeugos: a pair, yoke Rare in the NT (2 verses by the Verifier’s count); the other is Luke 2:24, the “pair of turtledoves” at Jesus’ presentation. The link is lexical only and carries no theological weight.
βοῶνboōnof oxenG1016
√ βοῦς — an ox (as grazing), iNounGenitive Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πορεύομαιporeuomaiI am goingG4198
√ πορεύομαι — to traverse, iVerbPresent Indicative Middle or Passive1st Person Singular
poreuomai: to go, travel Present: he is already on his way. His will, not a necessity, is the reason (Cambridge).
δοκιμάσαιdokimasaito tryG1381
√ δοκιμάζω — to test (literally or figuratively)VerbAorist Infinitive Active
dokimazō: to test, approve by testing Aorist infinitive of purpose. JFB groups this excuse under “the deceitfulness of riches”; Gill and Barnes note that evening is no time to try a plough team. The verb that elsewhere means to discern what is worth having is spent on livestock.
αὐτάautathem [out]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 Neuter 3rd Person Plural
ἐρωτῶerōtōPleaseG2065
√ ἐρωτάω — to interrogateVerbPresent Indicative Active1st Person Singular
σεse. . .G4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Singular
ἔχεechevvvG2192
√ ἔχω — to hold (used in very various applications, literally or figuratively, direct or remoteVerbPresent Imperative Active2nd Person Singular
παρῃτημένονparētēmenonexcuseG3868
√ παραιτέομαι — to beg off, iVerbPerfect Participle Middle or PassiveAccusative Masculine Singular
The same formula as v. 18: the parable makes the second excuse echo the first word for word.
μεmemeG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
20

Still another said, ‘I have married a wife, so I cannot come.’

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai heteros eipen egēma Gynaika kai dia touto ou dynamai elthein

Word by word11 · parsed
ΚαὶKaiStillG2532
√ καί — and, also, even, so then, too, etcConjunction
ἕτεροςheterosanotherG2087
√ ἕτερος — (an-, the) other or differentAdjectiveNominative Masculine Singular
εἶπενeipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ἔγημαegēmaI have marriedG1060
√ γαμέω — to wed (of either sex)VerbAorist Indicative Active1st Person Singular
gameō: to marry Aorist: the marriage has happened. Ellicott and Cambridge both see an appeal to the Mosaic exemption of the newly married from military service (Ellicott cites Deuteronomy 20:5 to 7; Cambridge cites Deuteronomy 24:5). Ellicott: the guests treat a feast as if it were a conscription.
ΓυναῖκαGynaikaa wifeG1135
√ γυνή — a womanNounAccusative Feminine Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
διὰdiasoG1223
√ διά — through (in very wide applications, local, causal, or occasional)Preposition
τοῦτοtouto. . .G3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Singular
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
δύναμαιdynamaiI cannotG1410
√ δύναμαι — to be able or possibleVerbPresent Indicative Middle or Passive1st Person Singular
dynamai: to be able Present: “I am not able.” The claim of inability is the most absolute of the three, and, by Cambridge’s reading, the least honest: inability is offered where unwillingness is meant.
ἐλθεῖνeltheincomeG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Infinitive Active
erchomai: to come Aorist infinitive: the act of coming at all, refused outright. JFB: “Nobody is represented as saying, I will not come,” yet this is the nearest to it.
21

The servant returned and reported all this to his master. Then the owner of the house became angry and said to his servant, ‘Go out quickly into the streets and alleys of the city, and bring in the poor, the crippled, the blind, and the lame.’

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai ho doulos paragenomenos apēngeilen tauta tō autou kyriō tote ho oikodespotēs orgistheis eipen tō autou doulō Exelthe tacheōs eis tas plateias kai rhymas tēs poleōs kai eisagage hōde tous ptōchous kai anapeirous kai typhlous kai chōlous

Word by word37 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhoTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
δοῦλοςdoulosservantG1401
√ δοῦλος — a slave (literal or figurative, involuntary or voluntaryNounNominative Masculine Singular
παραγενόμενοςparagenomenosreturnedG3854
√ παραγίνομαι — to become near, iVerbAorist Participle MiddleNominative Masculine Singular
ἀπήγγειλενapēngeilen[and] reportedG518
√ ἀπαγγέλλω — to announceVerbAorist Indicative Active3rd Person Singular
apangellō: to report, announce The slave brings back the answers. Benson and JFB (quoting Bengel) apply this to ministers reporting their hearers’ response to God in prayer.
ταῦταtautaall thisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Plural
τῷtōtoG3588
√ 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
κυρίῳkyriōmasterG2962
√ κύριος — supreme in authority, iNounDative Masculine Singular
τότεtoteThenG5119
√ τότε — the when, iAdverb
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
οἰκοδεσπότηςoikodespotēsowner of the houseG3617
√ οἰκοδεσπότης — the head of a familyNounNominative Masculine Singular
oikodespotēs: master of a household The host is now named by his house: the issue becomes whose house will be filled (v. 23).
ὀργισθεὶςorgistheisbecame angryG3710
√ ὀργίζω — to provoke or enrage, iVerbAorist Participle PassiveNominative Masculine Singular
orgizō: to provoke to anger (passive: be angered) The passive frames the anger as a response to the slight, not an arbitrary temper. Barnes draws the line to God’s anger at the excuses of sinners; JFB finds grace even in it, citing Ezekiel 33:11. The anger issues not in closing the doors but in widening the invitation.
εἶπενeipen[and] saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
τῷtōtoG3588
√ 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
δούλῳdoulōservantG1401
√ δοῦλος — a slave (literal or figurative, involuntary or voluntaryNounDative Masculine Singular
ἜξελθεExeltheGo outG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Imperative Active2nd Person Singular
ταχέωςtacheōsquicklyG5030
√ ταχέως — briefly, iAdverb
tacheōs: quickly Barnes: the feast is ready, and there is no time to lose.
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
πλατείαςplateiasstreetsG4113
√ πλατεῖα — a wide "plat" or "place", iNounAccusative Feminine Plural
plateia: broad street, square Geneva glosses “Wide and broad areas.”
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ῥύμαςrhymasalleysG4505
√ ῥύμη — an alley or avenue (as crowded)NounAccusative Feminine Plural
rhymē: lane, alley A narrow street; rare (4 NT verses).
τῆςtēsof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
πόλεωςpoleōscityG4172
√ πόλις — a town (properly, with walls, of greater or less size)NounGenitive Feminine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εἰσάγαγεeisagagebring inG1521
√ εἰσάγω — to introduce (literally or figuratively)VerbAorist Imperative Active2nd Person Singular
eisagō: to lead in, bring in Aorist imperative: the slave does not merely announce but brings them in. The guests of v. 21 are led, not merely told.
ὧδεhōde. . .G5602
√ ὧδε — in this same spot, iAdverb
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
πτωχοὺςptōchouspoorG4434
√ πτωχός — akin to G4422 (πτοέω) and the alternate of G4098 (πίπτω))AdjectiveAccusative Masculine Plural
ptōchos: poor, destitute The beggar class. Luke places these first, as in Jesus’ programme at Nazareth (Luke 4:18, “to preach good news to the poor”).
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀναπείρουςanapeirous[the] crippledG376
√ ἀνάπηρος — crippledAdjectiveAccusative Masculine Plural
anapeiros: maimed, crippled Found only here and in v. 13 (Verifier: 2 verses). This is the parable’s hinge: the host does with his feast exactly what Jesus told the Pharisee to do with his (Ellicott, “singularly suggestive”). Under Leviticus 21:17 to 23 the blind and lame were barred from priestly service; whether Luke means an allusion is not stated by any source here.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
τυφλοὺςtyphlous[the] blindG5185
√ τυφλός — opaque (as if smoky), iAdjectiveAccusative Masculine Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
χωλοὺςchōlous[the] lameG5560
√ χωλός — "halt", iAdjectiveAccusative Masculine Plural
22

‘Sir,’ the servant replied, ‘what you ordered has been done, and there is still room.’

Berean Standard Bible · CC0

Greek — tap a word ↓

Kyrie Kai ho doulos eipen ho epetaxas gegonen kai estin eti topos

Word by word12 · parsed
ΚύριεKyrieSirG2962
√ κύριος — supreme in authority, iNounVocative Masculine Singular
kyrios: lord, master The slave addresses the master with the title the narrator uses (v. 21, v. 23).
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
δοῦλοςdoulosservantG1401
√ δοῦλος — a slave (literal or figurative, involuntary or voluntaryNounNominative Masculine Singular
εἶπενeipenrepliedG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ὃhowhatG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Neuter Singular
ἐπέταξαςepetaxasyou orderedG2004
√ ἐπιτάσσω — to arrange upon, iVerbAorist Indicative Active2nd Person Singular
epitassō: to command, give orders The obedience is reported in the master’s terms: what you ordered.
γέγονενgegonenhas been doneG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbPerfect Indicative Active3rd Person Singular
ginomai: to come to be (perfect) The completed result stands. The first mission is finished, yet the house is not.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐστίνestinthere isG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
ἔτιetistillG2089
√ ἔτι — "yet," still (of time or degree)Adverb
eti: still, yet The adverb is the whole hinge to v. 23.
τόποςtoposroomG5117
√ τόπος — a spot (general in space, but limited by occupancyNounNominative Masculine Singular
topos: place, room Cambridge and JFB quote Bengel: grace, like nature, abhors a vacuum. Barnes turns it into a sermon on the unexhausted mercy of God. ⚙ The same Lukan noun appears at the birth (Luke 2:7, “there was no room for them in the inn”); this tool notes the contrast as a reader’s association only, not a demonstrated authorial link.
23

So the master told his servant, ‘Go out to the highways and hedges and compel them to come in, so that my house will be full.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai ho kyrios eipen pros ton doulon Exelthe eis tas hodous kai phragmous kai anankason eiselthein hina mou ho oikos gemisthē

Word by word21 · parsed
ΚαὶKai[So]G2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
κύριοςkyriosmasterG2962
√ κύριος — supreme in authority, iNounNominative Masculine Singular
εἶπενeipentoldG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
πρὸςpros. . .G4314
√ πρός — a preposition of directionPreposition
τὸνton[his]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
δοῦλονdoulonservantG1401
√ δοῦλος — a slave (literal or figurative, involuntary or voluntaryNounAccusative Masculine Singular
ἜξελθεExeltheGo outG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Imperative Active2nd Person Singular
εἰςeistoG1519
√ 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
ὁδοὺςhodoushighwaysG3598
√ ὁδός — a roadNounAccusative Feminine Plural
hodos: road, way Outside the city now (Cambridge, JFB, Pulpit). Most of the commentators here read this third sending as the call of the Gentiles; Barnes cautions that the stages express earnestness and should not be pressed into separate classes.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
φραγμοὺςphragmoushedgesG5418
√ φραγμός — a fence, or inclosing barrier (literally or figuratively)NounAccusative Masculine Plural
phragmos: fence, partition Rare (4 NT verses). One of the others is Ephesians 2:14, “the dividing wall” (to mesotoichon tou phragmou) broken down in Christ between Jew and Gentile. See the thread: the shared word is real, the figural link is this tool’s proposal.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀνάγκασονanankasoncompel [them]G315
√ ἀναγκάζω — to necessitateVerbAorist Imperative Active2nd Person Singular
anankazō: to compel, constrain Cognate with anankē in v. 18. The one who pleaded necessity stays out; the ones placed under the master’s necessity come in. The compulsion is aimed at outcasts who would hang back (JFB: “We are not fit company for such a feast”), not at the privileged who refused. Cambridge: “a compulsion to inward acceptance, not to outward conformity.” Ellicott sets it beside the constraint of “the love of Christ” (2 Corinthians 5:14).
εἰσελθεῖνeiseltheinto come inG1525
√ εἰσέρχομαι — to enter (literally or figuratively)VerbAorist Infinitive Active
eiserchomai: to go in, enter The goal is entrance, a word Luke uses of entering the kingdom (e.g. Luke 18:25).
ἵναhinaso thatG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
μουmoumyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
οἶκοςoikoshouseG3624
√ οἶκος — a dwelling (more or less extensive, literal or figurative)NounNominative Masculine Singular
oikos: house, household “My house”: the master’s first-person possession, sharpened by mou. The host who began as “a certain man” (v. 16) and became “master of the house” (v. 21) now speaks of “my house,” and the aim of the whole mission is that it be full.
γεμισθῇgemisthēwill be fullG1072
√ γεμίζω — to fill entirelyVerbAorist Subjunctive Passive3rd Person Singular
gemizō: to fill full Purpose, not quota. Pulpit quotes Godet that the love of God “will not have a seat empty”; Henry ties the filling to the completion of the elect. Both are interpretive extensions of the master’s stated aim.
24

For I tell you, not one of those men who were invited will taste my banquet.’”

Berean Standard Bible · CC0

Greek — tap a word ↓

gar legō hymin hoti oudeis ekeinōn tōn andrōn tōn keklēmenōn geusetai mou tou deipnou

Word by word14 · parsed
γὰρgarForG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
λέγωlegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
legō: to say “I tell you” is a frequent Lukan formula of Jesus’ own solemn speech, which is why Cambridge and Pulpit hear Jesus here.
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
sy (plural): you Plural where a singular was expected; see divergence. Pulpit lays out the options (host to servant, host to the new guests, Jesus to the Pharisee’s guests) and prefers the last.
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
οὐδεὶςoudeisnot oneG3762
√ οὐδείς — not even one (man, woman or thing), iAdjectiveNominative Masculine Singular
oudeis: not even one Absolute. Ellicott and Barnes both limit its scope: not “no Jew,” but none of those who refused this way; Ellicott points to “the remnant according to the election of grace” (Romans 11:5).
ἐκείνωνekeinōnof thoseG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounGenitive Masculine Plural
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ἀνδρῶνandrōnmenG435
√ ἀνήρ — a man (properly as an individual male)NounGenitive Masculine Plural
τῶνtōnwhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
κεκλημένωνkeklēmenōnwere invitedG2564
√ καλέω — to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)VerbPerfect Participle Middle or PassiveGenitive Masculine Plural
kaleō (perfect passive participle) “Those who have been called”: the same form as v. 17. Their calling stands; their refusal decides the outcome.
γεύσεταίgeusetaiwill tasteG1089
√ γεύομαι — to tasteVerbFuture Indicative Middle3rd Person Singular
geuomai: to taste Future middle, answering the guest’s future “will eat” in v. 15. The man who blessed the eaters is told that the called who refuse will not taste. ⚙ The verse closes the loop the guest opened.
μουmoumyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
egō: I, my Emphatic “my.” If the speaker is Jesus, the supper is His; JFB and Pulpit read it so.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
δείπνουdeipnoubanquetG1173
√ δεῖπνον — dinner, iNounGenitive Neuter Singular

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. A pious sentence at a Pharisee’s table — 14:15

The parable is an answer. A fellow guest, hearing Jesus promise repayment “at the resurrection of the righteous,” says Μακάριος ὅστις φάγεται ἄρτον, “Blessed whoever will eat bread in the kingdom of God.” Ellicott hears honest enthusiasm; Cambridge hears a man who assumes no circumcised son of Abraham could be excluded; Pulpit finds “a certain Pharisaic self-congratulation”; JFB compares Balaam’s wish to die the death of the righteous without living the life. Gill and Barnes record the contemporary hope of a messianic banquet. The verb is future (phagetai). ⚙ Everything that follows moves that future into the present.

ii. The supper already ready — 14:16 to 17

A man “was making” (imperfect epoiei) a great δεῖπνον and “called” many. Barnes, Ellicott and Cambridge identify the host as God; Benson and JFB link the feast to Isaiah 25:6. At the hour the slave says one word, Erchesthe, “Come,” and gives one reason: ἤδη ἕτοιμά, “already ready.” Ellicott takes the hour as the time of the Lord’s coming; Gill lists righteousness, pardon and peace as what is ready. Barnes, quoting Thomson, records the Eastern custom of a second summons at the hour, so refusal at that point is an insult, not an oversight.

iii. Begging off — 14:18 to 20

“From one [mind] all began to παραιτεῖσθαι,” to beg off (Ellicott and Cambridge). The first pleads anankē, necessity, over a field already bought; the second simply goes to test oxen already bought (Cambridge: “my will is sufficient reason”); the third, newly married, says ou dynamai, “I cannot,” which Cambridge calls a euphemism for “I will not.” JFB maps the three onto the thorns of the sower parable; Ellicott and Cambridge hear the Mosaic exemptions from war behind the third. Maclaren’s point governs all three: the story is deliberately unnatural, because the refusal of God’s feast is unnatural, and yet universal.

iv. The anger that widens the door — 14:21 to 23

The master is angered (orgistheis), and his anger issues in a wider invitation. “Go out quickly” to the squares and lanes and bring in “the poor, crippled, blind, and lame,” the exact list of v. 13; Ellicott calls the repetition “singularly suggestive.” The slave reports, “still there is room” (eti topos), and the master sends him outside the city to roads and fences: ἀνάγκασον, “compel them to come in, so that my house may be filled.” Ellicott, JFB, Pulpit and Cambridge read the second sending as the outcasts of Israel and the third as the Gentiles; Barnes cautions against pressing the stages. On “compel,” Poole, Ellicott, Gill and Cambridge agree it is persuasion and never force; JFB sees outcasts who think themselves unfit.

v. My supper — 14:24

The plural “you” breaks the frame. Cambridge and Pulpit hear Jesus addressing the Pharisee’s guests; JFB says the Lord “appears to throw off the veil of the parable, and proclaim the Supper His own.” “Not one of those called will taste” answers the guest’s “will eat.” Ellicott and Barnes limit the verdict to those who refused in this way, not to Israel without remainder (Romans 11:5).

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

⚙ Read from the Greek alone, the parable is built on two words: kaleō (to call) and paraiteomai (to beg off). The ones who hold the call (perfect participle, vv. 17 and 24) excuse themselves out. The ones who held nothing are brought in and even compelled. Nothing on the guests’ side earns the seat: the supper is already ready, the master supplies the room, and the poor bring nothing. The only thing that excludes is refusal. Scripture elsewhere uses the same verb of refusing God (Hebrews 12:25), and the same table image for the final feast (Revelation 19:9). This tool therefore reads the parable as a warning to the religiously secure and as an open door for the unworthy, with the host’s own “my supper” pointing to Christ. This is a fallible reading; test it against the text and the voices above.

The supper is already ready; the only thing that keeps a called guest out is begging off.

⚙

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 same four guests: Jesus’ rule for a host, kept by the Host verbal / quotation: confirmed

In v. 13 Jesus tells the Pharisee to invite “the poor, the crippled, the lame, the blind.” In v. 21 the master orders the slave to bring in the poor, crippled, blind and lame. The rare adjective ἀνάπηρος (anapeiros) occurs in the NT only in these two verses. Ellicott: “Our Lord was following, in the spiritual feast of His kingdom, the very rule which He had given for those who made great feasts on earth.”

Luke 14:13

basis: Verifier: shared Greek lexeme G376 ἀνάπηρος (in 2 vv, only here and Luke 14:21) plus G2564 καλέω; an intra-Lukan verbal echo, not a quotation

Begging off God: the verb of polite refusal verbal / quotation: confirmed

The parable’s key verb παραιτέομαι (vv. 18, 19) reappears in Hebrews 12:25: “See to it that you do not refuse Him who speaks.” Cambridge cites Hebrews 12:25 at v. 24 among texts on rejecting the divine call. The verb is courteous in Luke (“I ask you, hold me excused”); Hebrews shows that the polite word can name a fatal act.

Hebrews 12:25

basis: Verifier: shared Greek lexeme G3868 παραιτέομαι (in 10 vv) with G4183 πολύς; a verbal link in the same Greek, not a quotation of Luke

Blessed are the called to the supper structural / thematic: confirmed

The guest’s beatitude in v. 15 and the parable’s “those called” and “supper” recur together in Revelation 19:9: “Blessed are those who are invited to the marriage supper of the Lamb.” Cambridge notes the near-identical wording; Poole links the parable to the same text. The Verifier records three shared lexemes. The cluster is real, but δεῖπνον and μακάριος are not rare enough to prove literary dependence, so this is tiered as a shared motif.

Revelation 19:9

basis: Verifier: shared G3107 μακάριος (in 49 vv), G1173 δεῖπνον (in 16 vv), G2564 καλέω (in 140 vv); a shared beatitude-and-supper motif, no quotation claimed

The king’s wedding feast: one parable or two? structural / thematic: confirmed

Matthew 22:1 to 10 tells of a king’s wedding feast with refused invitations and guests gathered from the roads. Ellicott calls Matthew’s version “reproduced in an altered and expanded form”; Benson says it was “spoken with the same view, though on a different occasion”; JFB warns that this parable “must not be confounded” with the Marriage Supper. The shared plot is plain; whether the two are one tradition is disputed among these sources, and this tool does not decide it.

Matthew 22:1-10

basis: Shared plot (feast, refused invitations, outsiders gathered) cited by Ellicott, Benson, Barnes, Poole, Cambridge; not in the Verifier candidates; the traditio-historical relation is contested by the sources

The feast on the mountain for all peoples typological

Benson and JFB link the “great supper” to Isaiah 25:6, the LORD’s feast of rich food for all peoples. The banquet that widens from Israel’s invited to the outsiders of the roads fits Isaiah’s scope. Greek to Hebrew, so no shared Strong’s number can establish a verbal link; this is a figural reading.

Isaiah 25:6

basis: Cross-Testament (Greek to Hebrew), no shared lexeme possible; ancient/widely-held figural link cited by Benson and JFB

The newlyweds’ exemption structural / thematic: confirmed

Ellicott and Cambridge hear the third excuse appealing to the Mosaic exemption of a bridegroom from military service. Ellicott cites Deuteronomy 20:5 to 7 (house, vineyard, betrothal); Cambridge cites Deuteronomy 24:5 (the first year of marriage). Ellicott’s point: the guests treat a feast as if it were a conscription. The sources differ on which text is in view, and Luke names neither.

Deuteronomy 24:5 · Deuteronomy 20:7

basis: Cross-Testament (Greek to Hebrew), no verbal link possible; a shared motif (marriage as ground of exemption) cited by Ellicott and Cambridge, who disagree on the exact passage

Turning to the Gentiles structural / thematic: confirmed

Cambridge cites Acts 13:46 at v. 24: “Since you reject it and do not judge yourselves worthy of eternal life, we now turn to the Gentiles.” Gill cites the same episode (Acts 13:45) at v. 23. The parable’s sequence (refusal, then the outsiders) is the same pattern Luke narrates in Acts.

Acts 13:46

basis: Same-author (Luke-Acts) narrative pattern of refusal then Gentile mission, cited by Cambridge and Gill; no shared rare lexeme recorded

The fence and the dividing wall typological

⚙ The outsiders of v. 23 are found by the φραγμοί, the fences. The same rare noun (4 NT verses) appears in Ephesians 2:14, where Christ has broken down “the dividing wall” between Jew and Gentile. Gill and JFB both quote Ephesians 2:12 (“strangers to the covenants of promise”) of the people at the hedges, but none of the sources connects the word phragmos itself. The shared lexeme is verified; the figural link is this tool’s own proposal and should be held loosely.

Ephesians 2:14

basis: Verifier: shared G5418 φραγμός (in 4 vv); novel figural reading by this tool; Gill and JFB cite the neighbouring Ephesians 2:12, not this word

Having wives as though not: an allusion in Paul? flagged: verify source

Cambridge writes: “Perhaps St Paul is alluding to this parable in 1 Corinthians 7:29-33,” where those who marry, buy and use the world are to live as though they did not. The three activities (marrying, buying, using) parallel the three excuses. Cambridge offers it as a possibility; there is no shared quotation and no other source here supports dependence.

1 Corinthians 7:29-31

basis: Cambridge’s tentative (“Perhaps”) proposal of Pauline allusion; thematic parallel only; dependence on the Lukan parable unproven

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Host who says “my supper” ancient/widely-held

⚙ The parable opens with “a certain man” and ends with “my supper,” spoken to a plural “you.” JFB: the Lord “appears to throw off the veil of the parable, and proclaim the Supper His own.” Pulpit: “This identification of himself as the Host of the great heavenly banquet was quite in accordance with the lofty and unveiled claims of the Master.” Elsewhere Luke has Jesus assign His disciples a place “to eat and drink at My table in My kingdom” (Luke 22:29 to 30), and Revelation names the feast the marriage supper of the Lamb. The God who gives the feast and the Christ who calls it His are not set against each other; the parable lets the one become the other at its close.

Luke 22:29-30 · Revelation 19:9

Everything is already ready ancient/widely-held

The slave’s message rests on ēdē hetoima: nothing remains for the guests to supply. Gill reads it of “sin put away by the sacrifice of Christ, redemption obtained.” Ellicott: “All things, pardon, peace, blessedness, were now ready for those who would accept them.” ⚙ In the wider canon the readiness of the feast rests on a finished work (John 19:30; Hebrews 10:12), so the guests are asked only to come.

John 19:30 · Hebrews 10:12

The servant sent at supper time ancient/widely-held

Gill offers, among his options, that the slave is “Christ himself, who is God’s servant as man… whom he sent in the fulness of time in the form of a servant”; Benson names “the Messiah himself, his Son and servant” among those sent. Ellicott takes the slave rather as the whole order of prophets and apostles. ⚙ Philippians 2:7 does call the incarnate Son one who took “the form of a doulos.” The reading is attested but is one option among several in the sources, not their consensus.

Philippians 2:7

Good news to the poor, the blind and the lame ancient/widely-held

The guests brought in are the people Jesus’ own ministry sought out: at Nazareth He reads of good news to the poor and sight for the blind (Luke 4:18), and to John’s messengers He points to the blind seeing and the lame walking (Luke 7:22). Ellicott sees “the publicans and sinners and harlots” who “pressed eagerly into the kingdom.” The parable describes, in story form, what Jesus was already doing at real tables (Luke 15:1 to 2).

Luke 4:18 · Luke 7:22 · Luke 15:2

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)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • 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. The Greek follows the Berean interlinear; this unit raises no textual variant that the brief records, and none is asserted here. Interlinear placeholders (“vvv”, “. . .”) mark words the BSB absorbs into its phrasing (e.g. ἔχε and σε in vv. 18 and 19, ὧδε in v. 21).

Sources. Henry’s Concise note covers vv. 15 to 24 as one block and repeats under each verse; Poole’s substantive note sits at v. 16 and later entries cross-refer. Geneva’s entries are mostly the KJV verse text, with marginal notes only at vv. 18 and 21. Maclaren, Benson and Poole entries are capped in the brief. Cambridge at v. 16 cites “Psalm 25:6”, which appears to be a misprint for Isaiah 25:6 (the text JFB and Benson cite); it is not used as a thread. Pulpit at v. 22 prints “servant maid” and Cambridge at v. 21 has a dropped word (“the call of the , publicans”); these are reproduced verbatim as received.

Uncertain. The supplied noun in apo mias (v. 18) is open. Whether v. 24 is spoken by the host or by Jesus is open in the Greek; the BSB keeps it inside the parable. The relation of this parable to Matthew 22:1 to 14 is disputed by the sources themselves. The anankē / anankazō wordplay (vv. 18, 23), the Luke 2:7 “room” association, and the Ephesians 2:14 fence link are this tool’s own observations and are marked ⚙.

✦ = 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)