KJV: Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.
YLT: 'Then said the king to the ministrants, Having bound his feet and hands, take him up and cast forth to the outer darkness, there shall be the weeping and the gnashing of the teeth;
Darby: Then said the king to the servants, Bind him feet and hands, and take him away, and cast him out into the outer darkness: there shall be the weeping and the gnashing of teeth.
ASV: Then the king said to the servants, Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and the gnashing of teeth.
βασιλεὺς | king |
Parse: Noun, Nominative Masculine Singular Root: βασιλεύς Sense: leader of the people, prince, commander, lord of the land, king. |
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εἶπεν | said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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τοῖς | to the |
Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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διακόνοις | servants |
Parse: Noun, Dative Masculine Plural Root: διάκονος Sense: one who executes the commands of another, esp. of a master, a servant, attendant, minister. |
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Δήσαντες | Having bound |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: δέω Sense: to bind tie, fasten. |
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αὐτοῦ | his |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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πόδας | feet |
Parse: Noun, Accusative Masculine Plural Root: πούς Sense: a foot, both of men or beast. |
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χεῖρας | hands |
Parse: Noun, Accusative Feminine Plural Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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ἐκβάλετε | cast out |
Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: ἐκβάλλω Sense: to cast out, drive out, to send out. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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σκότος | darkness |
Parse: Noun, Accusative Neuter Singular Root: σκότος Sense: darkness. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ἐξώτερον | outer |
Parse: Adjective, Accusative Neuter Singular, Comparative Root: ἐξώτερος Sense: outer. |
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ἔσται | will be |
Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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κλαυθμὸς | weeping |
Parse: Noun, Nominative Masculine Singular Root: κλαυθμός Sense: weeping, lamentation. |
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βρυγμὸς | gnashing |
Parse: Noun, Nominative Masculine Singular Root: βρυγμός Sense: a gnashing of teeth. |
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τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ὀδόντων | teeth |
Parse: Noun, Genitive Masculine Plural Root: ὀδούς Sense: a tooth. |
Greek Commentary for Matthew 22:13
Was muzzled, dumb from confusion and embarrassment. It is used of the ox (1 Timothy 5:18). [source]
See note on Matthew 8:12. All the blacker from the standpoint of the brilliantly lighted banquet hall.There shall be (εκει εσται ekei estai). Out there in the outer darkness. [source]
Out there in the outer darkness. [source]
Reverse Greek Commentary Search for Matthew 22:13
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]
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]
“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]
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]
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]
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]