KJV: The kingdom of heaven is like unto a certain king, which made a marriage for his son,
YLT: 'The reign of the heavens was likened to a man, a king, who made marriage-feasts for his son,
Darby: The kingdom of the heavens has become like a king who made a wedding feast for his son,
ASV: The kingdom of heaven is likened unto a certain king, who made a marriage feast for his son,
| Ὡμοιώθη | Has become like |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ὁμοιόω Sense: to be made like. |
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| βασιλεία | kingdom |
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Parse: Noun, Nominative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| οὐρανῶν | heavens |
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Parse: Noun, Genitive Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| ἀνθρώπῳ | to a man |
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Parse: Noun, Dative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| βασιλεῖ | a king |
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Parse: Noun, Dative Masculine Singular Root: βασιλεύς Sense: leader of the people, prince, commander, lord of the land, king. |
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| ἐποίησεν | made |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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| γάμους | a wedding feast |
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Parse: Noun, Accusative Masculine Plural Root: γάμος Sense: a wedding or marriage festival, a wedding banquet, a wedding feast. |
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| τῷ | for the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| υἱῷ | son |
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Parse: Noun, Dative Masculine Singular Root: υἱός Sense: a son. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Matthew 22:2
The plural, as here (Matthew 22:2, Matthew 22:3, Matthew 22:4, Matthew 22:9), is very common in the papyri for the wedding festivities (the several acts of feasting) which lasted for days, seven in Judges 14:17. The very phrase here, γαμους ποιειν gamous poiein occurs in the Doric of Thera about b.c. 200. The singular γαμος gamos is common in the papyri for the wedding contract, but Field (Notes, p. 16) sees no difference between the singular here in Matthew 22:8 and the plural (see also Genesis 29:22; Esther 9:22; 1 Maccabees 10:58). [source]
But the phrase refers to the marriage-feast, rather than to the marriage-ceremony. In Esther 9:22, the word is used of feasting without any reference to a marriage. Rev., a marriage-feast. [source]
Reverse Greek Commentary Search for Matthew 22:2
Marriage-feast, as Matthew 22:2, Matthew 22:3, Matthew 22:4; and so Rev. [source]
Timeless aorist passive and a common way of introducing these parables of the kingdom where a comparison is drawn (Matthew 18:23; Matthew 22:2; Matthew 25:1). The case of αντρωπωι anthrōpōi is associative instrumental. [source]
The plural, as here (Matthew 22:2, Matthew 22:3, Matthew 22:4, Matthew 22:9), is very common in the papyri for the wedding festivities (the several acts of feasting) which lasted for days, seven in Judges 14:17. The very phrase here, γαμους ποιειν gamous poiein occurs in the Doric of Thera about b.c. 200. The singular γαμος gamos is common in the papyri for the wedding contract, but Field (Notes, p. 16) sees no difference between the singular here in Matthew 22:8 and the plural (see also Genesis 29:22; Esther 9:22; 1 Maccabees 10:58). [source]
See on Matthew 22:20. [source]
Dramatic present. The Pharisees and Herodians had had their turn after the formal committee of the Sanhedrin had been so completely routed. It was inevitable that they should feel called upon to show their intellectual superiority to these raw Pharisaic and Herodian theologians. See Matthew 22:23-33 for discussion of details. It was a good time to air their disbelief in the resurrection at the expense of the Pharisees and to score against Jesus where the Sanhedrin and then the Pharisees and Herodians had failed so ignominiously. [source]
See on Matthew 22:20. [source]
Properly, the marriage-feast. See on Matthew 22:2. [source]
The interrogative conjunction ποτε pote and the deliberative aorist subjunctive retained in the indirect question. The verb αναλυω analuō very common Greek verb, but only twice in the N.T. (here and Philemon 1:23). The figure is breaking up a camp or loosening the mooring of a ship, to depart. Perhaps here the figure is from the standpoint of the wedding feast (plural as used of a single wedding feast in Luke 14:8), departing from there. See note on Matthew 22:2. [source]
Accusative and infinitive with negative μη mē in indirect assertion. The Sadducees rally after the complete discomfiture of the Pharisees and Herodians. They had a stock conundrum with which they had often gotten a laugh on the Pharisees. So they volunteer to try it on Jesus. For discussion of details here see Matthew 22:23-33; and notes on Mark 12:18-27. Only a few striking items remain for Luke. [source]
Constative second aorist indicative of εχω echō including all seven seriatim. So Matthew 22:28; Mark 12:33. [source]
Or marriage festival, including a series of entertainments, and therefore often found in the plural. See on Matthew 22:2. [source]
The articular infinitive with two accusatives, one the object (the people), the other (“they”) of general reference. In Jesus (εν Ιησου en Iēsou). In the case of Jesus, an actual instance of resurrection which the Sadducees denied (Matthew 22:23). This same use of εν en appears in 1 Corinthians 4:6 (in us). The Sadducees were also aristocrats and political ecclesiastics who disliked popular disturbances. In particular, they resented the claim about Jesus whom they had helped crucify. [source]
In the case of Jesus, an actual instance of resurrection which the Sadducees denied (Matthew 22:23). This same use of εν en appears in 1 Corinthians 4:6 (in us). The Sadducees were also aristocrats and political ecclesiastics who disliked popular disturbances. In particular, they resented the claim about Jesus whom they had helped crucify. [source]
Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorableor held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. “let marriage be had in honor.” The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for“for whoremongers,” etc. Ἑν πᾶσιν in all respects,” as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philemon 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν inall things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6. [source]
No verb in the Greek. The copula can be supplied either εστιν estin (is) or εστω estō (let be, imperative). Had in honour Old adjective from τιμη timē (honour) as in Acts 5:34. Γαμος Gamos elsewhere in the N.T., means the wedding or wedding feast (Matthew 22:29; John 2:1). Undefiled Old compound word (alpha privative and verbal of μιαινω miainō to defile), already in Hebrews 7:26. Μιαινω την κοιτην Miainō tēn koitēn is a common expression for adultery. Fornicators Unmarried and impure. Adulterers Impure married persons. God will judge both classes whether men do or not. [source]
Dative case of old and common word κτισις ktisis (from κτιζω ktizō to create, to found), act of creation (Romans 1:20), a creature or creation (Romans 1:25), all creation (Colossians 1:15), an institution as here (in Pindar so). For αντρωπινος anthrōpinos (human) see James 3:7. Peter here approves no special kind of government, but he supports law and order as Paul does (Romans 13:1-8) unless it steps in between God and man (Acts 4:20).For the Lord‘s sake (δια τον κυριον dia ton kurion). For Jesus‘ sake. That is reason enough for the Christian not to be an anarchist (Matthew 22:21). The heathen were keen to charge the Christians with any crime after Nero set the fashion. “It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades” (Bigg).As supreme Dative singular of present active participle of υπερεχω huperechō old verb (intransitive), to stand out above (to have it over), as in Romans 13:1. It is not the divine right of kings, but the fact of the king as the outstanding ruler. [source]
For Jesus‘ sake. That is reason enough for the Christian not to be an anarchist (Matthew 22:21). The heathen were keen to charge the Christians with any crime after Nero set the fashion. “It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades” (Bigg). [source]
Εἰκών is a figure or likeness. Thus Matthew 22:20, of the likeness of Caesar on the coin. Romans 1:24, an image of men, birds, beasts, etc. Colossians 3:10, “the image of Him that created him;” i.e., the moral likeness of renewed men to God. Christ is called the image of God (Colossians 1:15; 2 Corinthians 4:4). Besides the idea of likeness, the word involves the idea of representation, though not of perfect representation. Thus, man is said to be the image of God (1 Corinthians 11:7). In this it resembles χαρακτήρ imagein Hebrews 1:3. Caesar's image on the coin, the reflection of the sun in the water (Plato, “Phaedo,” 99); and the statue or image of the beast in this passage, are εἰκών . The word also involves the idea of manifestation. Thus, Colossians 1:15, where, in the image there is an implied contrast with the invisible God. Hence Philo applied the term to the Logos. See on John 1:1. -DIVIDER- -DIVIDER- The word played an important part in the Arian controversy, in which the distinction was sharply emphasized between εἰκών imageas assuming a prototype, and therefore as properly representing the relation of the Son to the Father, and ὁμοίωμα likenessas implying mere similitude, and not embodying the essential verity of the prototype. The image involves the likeness, but the likeness does not involve the image. The latter may imply only an accidental resemblance, while the former is a veritable representation. Christ is therefore the εἰκών of God. -DIVIDER- -DIVIDER- The image of the beast occurs ten times in Revelation; four times in this chapter, and in Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2; Revelation 19:20; Revelation 20:4. -DIVIDER- -DIVIDER- [source]
Second aorist active subjunctive of διδωμι didōmi but A reads δωσομεν dōsomen (future active) and P δωσωμεν dōsōmen If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him).The marriage of the Lamb (ο γαμος του αρνιου ho gamos tou arniou). In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete).Is come Prophetic aorist, come at last.Made herself ready (ητοιμασεν εαυτην hētoimasen heautēn). First aorist active indicative of ετοιμαζω hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.). [source]
In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete). [source]