KJV: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.
YLT: and he saith to him, Comrade, how didst thou come in hither, not having clothing of the marriage-feast? and he was speechless.
Darby: And he says to him, My friend, how camest thou in here not having on a wedding garment? But he was speechless.
ASV: and he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless.
| λέγει | he says |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| αὐτῷ | to him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Ἑταῖρε | Friend |
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Parse: Noun, Vocative Masculine Singular Root: ἑταῖρος Sense: a comrade, mate, partner. |
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| πῶς | how |
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Parse: Adverb Root: πῶς Sense: how, in what way. |
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| εἰσῆλθες | did you enter |
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Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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| ὧδε | here |
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Parse: Adverb Root: ὧδε Sense: here, to this place, etc. |
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| ἔνδυμα | garment |
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Parse: Noun, Accusative Neuter Singular Root: ἔνδυμα Sense: garment, raiment, cloak, an outer garment. |
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| γάμου | of wedding |
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Parse: Noun, Genitive Masculine Singular Root: γάμος Sense: a wedding or marriage festival, a wedding banquet, a wedding feast. |
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| Ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐφιμώθη | he was speechless |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: κημόω Sense: to close the mouth with a muzzle, to muzzle. |
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Greek Commentary for Matthew 22:12
Μη Mē is in the Koiné the usual negative with participles unless special emphasis on the negative is desired as in ουκ ενδεδυμενον ouk endedumenon There is a subtle distinction between μη mē and ου ou like our subjective and objective notions. Some hold that the wedding-garment here is a portion of a lost parable separate from that of the Wedding Feast, but there is no evidence for that idea. Wunsche does report a parable by a rabbi of a king who set no time for his feast and the guests arrived, some properly dressed waiting at the door; others in their working clothes did not wait, but went off to work and, when the summons suddenly came, they had no time to dress properly and were made to stand and watch while the others partook of the feast. [source]
It is hardly possible to convey the subtle sense of the negative particle ( μὴ ) to the English reader. A different word for not ( οὐκ ) is used in the preceding verse, expressing an outward, objective fact which attracted the king's notice. The man had not ( οὐκ ) a wedding garment. When the king addresses the guest, he is thinking not so much of the outward token of disrespect, as of the guest's mental attitude toward the proprieties of the occasion. It is as if he had said, “What were you thinking of, where was your respect for me and for my guests, when you allowed yourself to come hither not ( μὴ ) having the proper garment, as you knew you ought to have?” It implies, as Dr. Morison observes, that the man was conscious of the omission when he entered, and was intentionally guilty of the neglect. This distinction between the two negative particles rests on the law of the Greek language, according to which οὐ and its compounds stand where something is to be denied as a matter of fact, and μὴ and its compounds when something is to be denied as a matter of thought. [source]
Lit., he was muzzled or gagged. It is used of muzzling the ox (1 Timothy 5:18), and is addressed by Christ to the demon (Mark 1:25), and to the raging sea (Mark 4:39). Peter uses it of putting the ignorant and foolish to silence (1 Peter 2:15). [source]
See on Matthew 8:12. [source]
Reverse Greek Commentary Search for Matthew 22:12
There is a kind of grim humor in the use of this word: he had muzzled the Sadducees. Compare Matthew 22:12. [source]
Lit., be muzzled or gagged See on Matthew 22:12. [source]
First aorist passive imperative of πιμοω phimoō “Be quiet,” Moffatt translates it. But it is a more vigorous word, “Be muzzled” like an ox. So literally in Deuteronomy 25:4, 1 Corinthians 9:9; 1 Timothy 5:18. It is common in Josephus, Lucian, and the lxx. See Matthew 22:12, Matthew 22:34. Gould renders it “Shut up.” “Shut your mouth” would be too colloquial. Vincent suggests “gagged,” but that is more the idea of επιστομαζειν epistomazein in Titus 1:11, to stop the mouth. [source]
Lit., be muzzled or gagged. See on Matthew 22:12. [source]
An interjection frequent in the Attic poets, but rare in prose. Apparently second person singular imperative of εαω eaō to permit. It is expressive of wonder, fear, indignation. Here it amounts to a diabolical screech. For the rest of the verse see note on Mark 1:24 and note on Matthew 8:29. The muzzle (πιμος phimos) occurs literally in 1 Corinthians 9:9, 1 Timothy 5:18, and metaphorically here and Mark 1:25; Mark 4:39; Matthew 22:12. [source]
Quotation from Deuteronomy 25:4. Prohibition by ου ou and the volitive future indicative. Πιμοω Phimoō to muzzle (from πιμος phimos a muzzle for dogs and oxen), appears first in Aristophanes (Clouds, 592) and not again till lxx and N.T., though in the papyri also. Evidently a vernacular word, perhaps a slang word. See metaphorical use in Matthew 22:12, Matthew 22:34. Αλοωντα Aloōnta is present active participle of the old verb αλοαω aloaō occurs in the N.T. only here (and 1 Corinthians 9:10) and 1 Timothy 5:18 where it is also quoted. It is probably derived from αλος halos or αλον halon a threshing-floor, or the disc of a shield or of the sun and moon. The Egyptians according to the monuments, used oxen to thresh out the grain, sometimes donkeys, by pulling a drag over the grain. The same process may be found today in Andalusia, Italy, Palestine. A hieroglyphic inscription at Eileithyas reads: [source]
In N.T. mostly in the metaphorical sense of putting to silence. See on speechless, Matthew 22:12, and see on put to silence, Matthew 22:34. Also see on Mark 4:39. On the whole passage see note on 1 Corinthians 9:9. [source]
A very graphic word, meaning to muzzle or gag. Compare 1 Corinthians 9:9; 1 Timothy 5:18. See on Matthew 22:12. [source]
Present active participle of αγατοποιεω agathopoieō only in lxx and N.T. (Mark 3:4). In accusative case agreeing with υμας humas understood, accusative of general reference with πιμοιν phimoin present active infinitive (epexegetic infinitive after το τελημα του τεου to thelēma tou theou the will of God), late and rare verb (from πιμος phimos muzzle), as in Matthew 22:12. [source]