The Meaning of Matthew 22:1 Explained

Matthew 22:1

KJV: And Jesus answered and spake unto them again by parables, and said,

YLT: And Jesus answering, again spake to them in similes, saying,

Darby: And Jesus answering spoke to them again in parables, saying,

ASV: And Jesus answered and spake again in parables unto them, saying,

KJV Reverse Interlinear

And  Jesus  answered  and spake  unto them  again  by  parables,  and said, 

What does Matthew 22:1 Mean?

Verse Meaning

The NASB says, "Jesus answered." This was Matthew"s way of introducing what Jesus said (cf. Matthew 11:25). It does not mean that what Jesus said was a response to a particular question someone had asked Him. Jesus responded to the leaders" desires (cf. Matthew 21:45-46). The antecedent of "them" was the Jewish leaders, but there were many other Jews in the temple courtyard listening to the dialogue.

Context Summary

Matthew 22:1-14 - The Penalty Of Slighting The Invitation
We have here a continuation of our Lord's teaching on that last great day in the Temple. This day seems to have begun with Matthew 21:23, and it continued to Matthew 25:46. What wonder that His strength was prematurely exhausted, and that He succumbed so soon under the anguish of His cross!
In this parable He describes His union with His people under the symbolism of marriage. This must have suggested the allusions of Ephesians 5:23-32, where the Apostle tells us that Christ loved the Church as His bride; and of Romans 7:1-4, where He encourages us to believe that we may be married to Him who was raised from the dead. We can never forget Revelation 21:2; Revelation 21:9. Messenger after messenger was sent to the Hebrew people, but as they would not come, the Church was called from the highways and byways of the world to occupy the vacant space. But let us see to it that we are clothed in the spotless robe of His righteousness, in which alone we can stand in the searching light of eternity. [source]

Chapter Summary: Matthew 22

1  The parable of the marriage of the king's son
9  The vocation of the Gentiles
12  The punishment of him who lacked a wedding garment
15  Tribute ought to be paid to Caesar
23  Jesus confutes the Sadducees for the resurrection;
34  answers which is the first and great commandment;
41  and puzzles the Pharisees by a question about the Messiah

Greek Commentary for Matthew 22:1

Again in parables [παλιν εν παραβολαις]
Matthew has already given two on this occasion (The Two Sons, The Wicked Husbandmen). He alone gives this Parable of the Marriage Feast of the King‘s Son. It is somewhat similar to that of The Supper in Luke 14:16-23 given on another occasion. Hence some scholars consider this merely Matthew‘s version of the Lucan parable in the wrong place because of Matthew‘s habit of grouping the sayings of Jesus. But that is a gratuitous indictment of Matthew‘s report which definitely locates the parable here by παλιν — palin Some regard it as not spoken by Jesus at all, but an effort on the part of the writer to cover the sin and fate of the Jews, the calling of the Gentiles, and God‘s demand for righteousness. But here again it is like Jesus and suits the present occasion. [source]

Reverse Greek Commentary Search for Matthew 22:1

Matthew 22:34 Put to silence [ἐφίμωσεν]
There is a kind of grim humor in the use of this word: he had muzzled the Sadducees. Compare Matthew 22:12. [source]
Matthew 21:32 In the way of righteousness [εν οδωι δικαιοσυνης]
In the path of righteousness. Compare the two ways in Matthew 7:13, Matthew 7:14 and “the way of God” (Matthew 22:16). [source]
Matthew 23:13 Hypocrites [υποκριται]
This terrible word of Jesus appears first from him in the Sermon on the Mount (Matthew 6:2, Matthew 6:5, Matthew 6:16; Matthew 7:5), then in Matthew 15:7 and Matthew 22:18. Here it appears “with terrific iteration” (Bruce) save in the third of the seven woes (Matthew 23:13, Matthew 23:15, Matthew 23:23, Matthew 23:25, Matthew 23:27, Matthew 23:29). The verb in the active The MSS. that insert it put it either before Matthew 23:13 or after Matthew 23:13. Plummer cites these seven woes as another example of Matthew‘s fondness for the number seven, more fancy than fact for Matthew‘s Gospel is not the Apocalypse of John. These are all illustrations of Pharisaic saying and not doing (Allen). [source]
Matthew 24:22 For the elect‘s sake [δια τους εκλεκτους]
See note on Matthew 22:14 for another use of this phrase by Jesus and also Matthew 24:31. The siege was shortened by various historical events like the stopping of the strengthening of the walls by Herod Agrippa by orders from the Emperor, the sudden arrival of Titus, the neglect of the Jews to prepare for a long siege. “Titus himself confessed that God was against the Jews, since otherwise neither his armies nor his engines would have availed against their defences” (Vincent). [source]
Mark 12:13 Catch [ἀγρεύσωσιν]
From ἄγρα , hunting, the chase. Hence the picture in the word is that of hunting, while that in Matthew's word, παγιδεύσωσιν , is that of catching in a trap. See on Matthew 22:15. [source]
Mark 12:14 Tribute []
See on Matthew 22:19. [source]
Mark 1:25 Hold thy peace [φιμώθητι]
Lit., be muzzled or gagged See on Matthew 22:12. [source]
Mark 1:25 Hold thy peace [πιμωτητι]
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]
Mark 12:12 Against them [προς αυτους]
So Luke. It was a straight shot, this parable of the Rejected Stone (Mark 12:10.) and the longer one of the Wicked Husbandmen. There was no mistaking the application, for he had specifically explained the application (Matthew 21:43-45). The Sanhedrin were so angry that they actually started or sought to seize him, but fear of the populace now more enthusiastic for Jesus than ever held them back. They went off in disgust, but they had to listen to the Parable of the King‘s Son before going (Matthew 22:1-14). [source]
Mark 12:14 Shall we give or shall we not give? [δωμεν η μη δωμεν]
Mark alone repeats the question in this sharp form. The deliberative subjunctive, aorist tense active voice. For the discussion of the palaver and flattery of this group of theological students see Matthew 22:16-22. [source]
Mark 12:15 Knowing their hypocrisy [ειδως αυτων την υποχρισιν]
Matthew 22:18 has “perceived their wickedness” Each of these words throws a flash-light on the spirit and attitude of these young men. They were sly, shrewd, slick, but they did not deceive Jesus with their pious palaver. See notes on Matthew for further details. [source]
Mark 12:1 He began to speak unto them in parables [ηρχατο αυτοις εν παραβολαις λαλειν]
Mark‘s common idiom again. He does not mean that this was the beginning of Christ‘s use of parables See note on Mark 4:2), but simply that his teaching on this occasion took the parabolic turn. “The circumstances called forth the parabolic mood, that of one whose heart is chilled, and whose spirit is saddened by a sense of loneliness, and who, retiring within himself, by a process of reflection, frames for his thoughts forms which half conceal, half reveal them” (Bruce). Mark does not give the Parable of the Two Sons (Matthew 21:28-32) nor that of the Marriage Feast of the King‘s Son (Matthew 22:1-14). He gives here the Parable of the Wicked Husbandmen. Also in Matthew 21:33-46 and Luke 20:9-19. See discussion in Matthew. Matthew 21:33 calls the man “a householder” (οικοδεσποτης — oikodespotēs). [source]
Mark 3:6 And straightway with the Herodians took council [ευτυς μετα των ηρωιδιανων]
The Pharisees could stand no more. So out they stalked at once in a rage of madness (Luke 6:11) and outside of the synagogue took counsel (συμβουλιον εποιησαν — sumboulion epoiēsan) or gave counsel (συμβουλιον εδιδουν — sumboulion edidoun as some MSS. have it, imperfect tense, offered counsel as their solution of the problem) with their bitter enemies, the Herodians, on the sabbath day still “how they might destroy him” (οπως αυτον απολεσωσιν — hopōs auton apolesōsin), a striking illustration of the alternatives of Jesus a few moments before, “to save life or to kill.” This is the first mention of the Herodians or adherents of Herod Antipas and the Herod family rather than the Romans. The Pharisees would welcome the help of their rivals to destroy Jesus. In the presence of Jesus they unite their forces as in Mark 8:15; Mark 12:13; Matthew 22:16. [source]
Luke 4:35 Hold thy peace [φιμώθητι]
Lit., be muzzled or gagged. See on Matthew 22:12. [source]
Luke 21:35 As a snare []
Join with the previous sentence: “come suddenly as a snare.” Compare entangle, Matthew 22:15. [source]
Luke 14:16 Great supper [δειπνον]
Or dinner, a formal feast. Jesus takes up the conventional remark of the guest and by this parable shows that such an attitude was no guarantee of godliness (Bruce). This parable of the marriage of the King‘s son (Luke 14:15-24) has many points of likeness to the parable of the wedding garment (Matthew 22:1-14) and as many differences also. The occasions are very different, that in Matthew grows out of the attempt to arrest Jesus while this one is due to the pious comment of a guest at the feast and the wording is also quite different. Hence we conclude that they are distinct parables.And he bade many (και εκαλεσεν πολλους — kai ekalesen pollous). Aorist active, a distinct and definite act following the imperfect εποιει — epoiei f0). [source]
Luke 20:21 Rightly [ορτως]
Matthew (Matthew 22:16) notes that these “spies” were “disciples” (students) of the Pharisees and Mark (Mark 12:13) adds that the Herodians are also involved in the plot. These bright theologues are full of palaver and flattery and openly endorse the teaching of Jesus as part of their scheme. [source]
Luke 20:21 Acceptest not the person of any [ου λαμβανεις προσωπον]
Dost not take the face (or personal appearance) as the test. It is a Hebraism from which the word προσωπολεμπσια — prosōpolempsia (James 2:1) comes. Originally it meant to lift the face, to lift the countenance, to regard the face, to accept the face value. See Mark 12:13-17; and Matthew 22:15-22 for discussion of details here. They both have βλεπεις — blepeis here. [source]
Luke 4:34 Ah! [Εα]
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]
John 10:13 Because he is a hireling [οτι μιστωτος εστιν]
And only that, without the shepherd heart that loves the sheep. Reason given for the conduct of the hireling after the parenthesis about the wolf. And careth not for the sheep Literally, “and it is no care to him about the sheep.” This use of the impersonal μελει — melei (present active indicative) is quite common, as in Matthew 22:16. But God does care (1 Peter 5:7). [source]
Acts 11:26 They were gathered together with the church [συναχτηναι εν τηι εκκλησιαι]
First aorist passive infinitive of συναγω — sunagō old verb, probably here to meet together as in Matthew 28:12. In Acts 14:27 the verb is used of gathering together the church, but here εν τηι εκκλησιαι — en tēi ekklēsiāi excludes that idea. Barnabas met together “in the church” (note first use of the word for the disciples at Antioch). This peculiar phrase accents the leadership and co-operation of Barnabas and Saul in teaching And that the disciples were called Christians first in Antioch (χρηματισαι τε πρωτως εν Αντιοχειαι τους ματητας Χριστιανους — chrēmatisai te prōtōs en Antiocheiāi tous mathētas Christianous). This first active infinitive χρηματισαι — chrēmatisai is also a subject of εγενετο — egeneto and is added as a separate item by the use of τε — te rather than και — kai For the word itself in the sense of divine command, see note on Matthew 2:12, note on Matthew 2:22; note on Luke 2:26; and note on Acts 10:22. Here and in Romans 7:3 it means to be called or named (assuming a name from one‘s business, χρημα — chrēma from χραομαι — chraomai to use or to do business). Polybius uses it in this sense as here. Τους ματητας — Tous mathētas (the disciples) is in the accusative of general reference with the infinitive. Χριστιανους — Christianous (Christians) is simply predicate accusative. This word is made after the pattern of εροδιανυς — Herodianus (Matthew 22:16, ερωιδιανοι — Herōidianoi followers of Herod), Χαεσαριανυς — Caesarianus a follower of Caesar (Deissmann, Light from the Ancient East, p. 377, gives papyri examples of the genitive Καισαρος — Kaisaros meaning also “belonging to Caesar” like the common adjective Χαεσαριανυς — Caesarianus). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of Χριστος — Christos the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), Acts 26:28 (a term of contempt in the mouth of Agrippa), and 1 Peter 4:16 (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons. [source]
Acts 11:26 And that the disciples were called Christians first in Antioch [χρηματισαι τε πρωτως εν Αντιοχειαι τους ματητας Χριστιανους]
This first active infinitive χρηματισαι — chrēmatisai is also a subject of εγενετο — egeneto and is added as a separate item by the use of τε — te rather than και — kai For the word itself in the sense of divine command, see note on Matthew 2:12, note on Matthew 2:22; note on Luke 2:26; and note on Acts 10:22. Here and in Romans 7:3 it means to be called or named (assuming a name from one‘s business, χρημα — chrēma from χραομαι — chraomai to use or to do business). Polybius uses it in this sense as here. Τους ματητας — Tous mathētas (the disciples) is in the accusative of general reference with the infinitive. Χριστιανους — Christianous (Christians) is simply predicate accusative. This word is made after the pattern of εροδιανυς — Herodianus (Matthew 22:16, ερωιδιανοι — Herōidianoi followers of Herod), Χαεσαριανυς — Caesarianus a follower of Caesar (Deissmann, Light from the Ancient East, p. 377, gives papyri examples of the genitive Καισαρος — Kaisaros meaning also “belonging to Caesar” like the common adjective Χαεσαριανυς — Caesarianus). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of Χριστος — Christos the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), Acts 26:28 (a term of contempt in the mouth of Agrippa), and 1 Peter 4:16 (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons. [source]
1 Corinthians 9:9 Thou shalt not muzzle the ox when he treadeth out the corn [ου πιμωσεις βουν αλοωντα]
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]
Galatians 2:6 God accepteth no man's person []
Or more strictly, accepteth not the person of man. Parenthetical. Λαμβάνειν πρόσωπον toreceive or accept the face is a Hebraism. See on James 2:1. In O.T. both in a good and a bad sense; to be gracious, and to show favor from personal or partisan motives. In N.T. only here and Luke 20:21, both in a bad sense. Similar Hebraistic expressions are βλέπειν εἰς πρόσωπον tolook at the face, Matthew 22:16: θαυμάζειν πρόσωπα toadmire the countenances, Judges 1:16: καυχᾶσθαι ἐν προσώπῳ toglory in the face, 2 Corinthians 5:12. [source]
Ephesians 6:12 The spiritual hosts of wickedness [τα πνευματικα της πονηριας]
No word for “hosts” in the Greek. Probably simply, “the spiritual things (or elements) of wickedness.” Πονηρια — Ponēria (from πονηρος — ponēros) is depravity (Matthew 22:18; 1 Corinthians 5:8). [source]
Ephesians 6:12 The world-rulers of this darkness [τους κοσμοκρατορας του σκοτους τουτου]
This phrase occurs here alone. In John 14:30 Satan is called “the ruler of this world” In 2 Corinthians 4:4 he is termed “the god of this age” The word κοσμοκρατωρ — kosmokratōr is found in the Orphic Hymns of Satan, in Gnostic writings of the devil, in rabbinical writings (transliterated) of the angel of death, in inscriptions of the Emperor Caracalla. These “world-rulers” are limited to “this darkness” here on earth. The spiritual hosts of wickedness (τα πνευματικα της πονηριας — ta pneumatika tēs ponērias). No word for “hosts” in the Greek. Probably simply, “the spiritual things (or elements) of wickedness.” Πονηρια — Ponēria (from πονηρος — ponēros) is depravity (Matthew 22:18; 1 Corinthians 5:8). In the heavenly places Clearly so here. Our “wrestling” is with foes of evil natural and supernatural. We sorely need “the panoply of God” (furnished by God). [source]
Philippians 1:1 Timothy [Τιμοτεος]
In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts 16:1, Acts 16:13; Acts 17:14). He had been there twice since (Acts 19:22; Acts 20:3.). To all the saints (πασι τοις αγιοις — pāsi tois hagiois). The word saint (αγιος — hagios) here is used for the professing Christians as in 1 Corinthians 1:2 which see as well as Romans 1:7 for the origin of the word. The word “all” (πασι — pāsi) means that all individual believers are included. Paul employs this word frequently in Philippians. In Christ Jesus The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις — en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις — episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος — episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι — kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος — diaκαι διακονοις — konis) suggests raising a dust by hastening. [source]
Philippians 1:1 And deacons [επισκεπτομαι]
Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος — diaκαι διακονοις — konis) suggests raising a dust by hastening. [source]
Philippians 1:1 In Christ Jesus [εν Χριστωι Ιησου]
The centre for all Christian relations and activities for Paul and for us. In Philippi (εν Πιλιπποις — en Philippois). See note on Acts 16:12 for discussion of this name. With the bishops “Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις — episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος — episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι — kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος — diaκαι διακονοις — konis) suggests raising a dust by hastening. [source]
Philippians 1:1 With the bishops [sun episkopois)]
“Together with bishops,” thus singled out from “all the saints.” See note on Acts 20:17 and note on Acts 20:28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from συν επισκοποις — episkeptomai to look upon or after, to inspect, so the overseer or superintendent. In the second century πρεσβυτερος — episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). And deacons (επισκεπτομαι — kai diakonois). Technical sense here of the other church officers as in 1 Timothy 3:8-13, not the general use as in Matthew 22:13. The origin of the office is probably seen in Acts 6:1-6. The term is often applied to preachers (1 Corinthians 3:5; 2 Corinthians 3:6). The etymology (επισχοπος — diaκαι διακονοις — konis) suggests raising a dust by hastening. [source]
2 Thessalonians 1:9 From the presence [ἀπὸ προσώπου]
Or face. Ἁπὸ fromhas simply the sense of separation. Not from the time of the Lord's appearing, nor by reason of the glory of his presence. Πρόσωπον is variously translated in A.V. Mostly face: also presence, Acts 3:13, Acts 3:19; Acts 5:41: person, Matthew 22:16; Luke 20:21; Galatians 2:6: appearance, 2 Corinthians 5:12; 2 Corinthians 10:1: fashion, James 1:11. The formula ἀπὸ προσώπου or τοῦ προσώπου occurs Acts 3:19; Acts 5:41; Acts 7:45; Revelation 6:16; Revelation 12:14; Revelation 20:11. In lxx, Genesis 3:8; Genesis 4:14, Genesis 4:16; Exodus 14:25, and frequently. [source]
1 Timothy 5:18 Thou shalt not muzzle [οὐ φιμώσεις]
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]
1 Peter 2:15 Put to silence [φιμοῦν]
A very graphic word, meaning to muzzle or gag. Compare 1 Corinthians 9:9; 1 Timothy 5:18. See on Matthew 22:12. [source]
1 Peter 1:1 Elect []
Regarding all whom he addressed as subjects of saving grace. The term corresponds to the Old-Testament title of Jehovah's people: Isaiah 65:9, Isaiah 65:15, Isaiah 65:22; Psalm 105:43. Compare Matthew 20:16; Matthew 22:14; Romans 8:33. [source]
1 Peter 1:1 An apostle of Jesus Christ [αποστολος Ιησου Χριστου]
This is his official title, but in 2 Peter 1:1 δουλος — doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος — ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος — sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος — apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος — doulos (slave) Χριστου Ιησου — Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος — doulos and αποστολος — apostolos like 2 Peter, while in Philemon he uses only δεσμιος — desmios (prisoner) Ιησου Χριστου — Iēsou Christou the elect Without article (with the article in Matthew 24:22, Matthew 24:24, Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις — eklektois (old, but rare verbal adjective from εκλεγω — eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον — genos eklekton in 1 Peter 2:9. See the distinction between κλητοι — klētoi (called) and εκλεκτοι — eklektoi (chosen) in Matthew 22:14.Who are sojourners (παρεπιδημοις — parepidēmois). Late double compound adjective (παρα επιδημουντες — paraδιασπορας — epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]
1 Peter 2:15 By well-doing [αγατοποιουντας]
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]
Jude 1:16 Showing respect of persons [ταυμαζοντες προσωπα]
Present active participle of ταυμαζω — thaumazō to admire, to wonder at. Nowhere else in N.T. with προσωπα — prosōpa but a Hebraism (in Leviticus 19:15; Job 13:10) like λαμβανειν προσωπον — lambanein prosōpon (Luke 20:21) and βλεπειν προσωπον — blepein prosōpon (Matthew 22:16) and προσοπωλεμπτεω — prosopōlempteō (James 2:9). Cf. James 2:1. [source]
Jude 1:16 Complainers [μεμπσιμοιροι]
Rare word (Isocrates, Aristotle, Plutarch) from μεμπομαι — memphomai to complain and μοιρα — moira lot or fate. Here alone in N.T.Lusts (επιτυμιας — epithumias). As in 2 Peter 3:3.Swelling So in 2 Peter 2:18 (big words).Showing respect of persons (ταυμαζοντες προσωπα — thaumazontes prosōpa). Present active participle of ταυμαζω — thaumazō to admire, to wonder at. Nowhere else in N.T. with προσωπα — prosōpa but a Hebraism (in Leviticus 19:15; Job 13:10) like λαμβανειν προσωπον — lambanein prosōpon (Luke 20:21) and βλεπειν προσωπον — blepein prosōpon (Matthew 22:16) and προσοπωλεμπτεω — prosopōlempteō (James 2:9). Cf. James 2:1.For the sake of advantage To themselves. See also Judges 1:11. The covetousness of these Gnostic leaders is plainly shown in 2 Peter 2:3, 2 Peter 2:14. For χαριν — charin as preposition with genitive see Ephesians 3:1, Ephesians 3:14. [source]
Jude 1:16 Swelling [υπερογκα]
So in 2 Peter 2:18 (big words).Showing respect of persons (ταυμαζοντες προσωπα — thaumazontes prosōpa). Present active participle of ταυμαζω — thaumazō to admire, to wonder at. Nowhere else in N.T. with προσωπα — prosōpa but a Hebraism (in Leviticus 19:15; Job 13:10) like λαμβανειν προσωπον — lambanein prosōpon (Luke 20:21) and βλεπειν προσωπον — blepein prosōpon (Matthew 22:16) and προσοπωλεμπτεω — prosopōlempteō (James 2:9). Cf. James 2:1.For the sake of advantage To themselves. See also Judges 1:11. The covetousness of these Gnostic leaders is plainly shown in 2 Peter 2:3, 2 Peter 2:14. For χαριν — charin as preposition with genitive see Ephesians 3:1, Ephesians 3:14. [source]
Revelation 3:18 Do not appear [μὴ φανερωθῇ]
Rev., more literally, be not made manifest. See on John 21:1. Stripping and exposure is a frequent method of putting to open shame. See 2 Samuel 10:4; Isaiah 20:4; Isaiah 47:2-3; Ezekiel 16:37. Compare also Matthew 22:11-13; Colossians 3:10-14. [source]
Revelation 17:14 Called and chosen and faithful [κλητοι και εκλεκτοι και πιστοι]
These are the three notes of those who share in the victory. For κλητος — klētos and εκλεκτος — eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
Revelation 22:15 The sorcerers [οι παρμακοι]
As in Revelation 21:8, where are listed “the fornicators and the murderers and the idolaters,” all “outside” the holy city here as there “in the lake that burns with fire and brimstone, the second death.” Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of “the outer darkness” (εις το σκοτος το εχωτερον — eis to skotos to exōteron Matthew 8:12; Matthew 22:13; Matthew 25:30), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark 9:48). [source]
Revelation 17:14 Shall war against the Lamb [μετα του τηριου πολεμησουσιν]
Future active of πολεμεο — polemeo to war. As allies of the beast (the servant of the dragon, Revelation 12:7) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in Revelation 16:13.And the Lamb shall overcome them (και το αρνιον νικησει αυτους — kai to arnion nikēsei autous). Future active of νικαω — nikaō This is the glorious outcome, victory by the Lamb over the coalition of kings as against the beast before.For he is Lord of lords and King of kings The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου — kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν — nikēsousin not εισιν — eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου — meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος — klētos and εκλεκτος — eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
Revelation 17:14 For he is Lord of lords and King of kings [οτι Κυριος κυριων εστιν και ασιλευς βασιλεων]
The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου — kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν — nikēsousin not εισιν — eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου — meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος — klētos and εκλεκτος — eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
Revelation 22:15 The dogs [οι κυνες]
Not literal dogs, but the morally impure (Deuteronomy 23:18; 2 Kings 8:13; Psalm 22:17, Psalm 22:21; Matthew 7:6; Mark 7:27; Philemon 3:3). Dogs in the Oriental cities are the scavengers and excite unspeakable contempt.The sorcerers (οι παρμακοι — hoi pharmakoi). As in Revelation 21:8, where are listed “the fornicators and the murderers and the idolaters,” all “outside” the holy city here as there “in the lake that burns with fire and brimstone, the second death.” Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of “the outer darkness” (εις το σκοτος το εχωτερον — eis to skotos to exōteron Matthew 8:12; Matthew 22:13; Matthew 25:30), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark 9:48).Every one that loveth and maketh a lie An interpretation of πασιν τοις πσευδεσιν — pāsin tois pseudesin (all liars) of Revelation 21:8 and of ποιων πσευδος — poiōn pseudos (doing a lie) of Revelation 21:27. Satan is the father of lying (John 8:44) and Satan‘s home is a congenial place for those who love and practise lying (2 Thessalonians 2:12). See 1 John 1:6 for not doing the truth and see also Romans 1:25; Ephesians 4:25. [source]

What do the individual words in Matthew 22:1 mean?

And answering - Jesus again spoke in parables to them saying
Καὶ ἀποκριθεὶς Ἰησοῦς πάλιν εἶπεν ἐν παραβολαῖς αὐτοῖς λέγων

ἀποκριθεὶς  answering 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
πάλιν  again 
Parse: Adverb
Root: πάλιν  
Sense: anew, again.
εἶπεν  spoke 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
παραβολαῖς  parables 
Parse: Noun, Dative Feminine Plural
Root: παραβολή  
Sense: a placing of one thing by the side of another, juxtaposition, as of ships in battle.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
λέγων  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: λέγω 
Sense: to say, to speak.