14:21 So 1 the slave came back and reported this to his master. Then the master of the household was furious 2 and said to his slave, ‘Go out quickly 3 to the streets and alleys of the city, 4 and bring in the poor, 5 the crippled, 6 the blind, and the lame.’ 14:22 Then 7 the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 8 14:23 So 9 the master said to his 10 slave, ‘Go out to the highways 11 and country roads 12 and urge 13 people 14 to come in, so that my house will be filled. 15 14:24 For I tell you, not one of those individuals 16 who were invited 17 will taste my banquet!’” 18
1 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
2 tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.
3 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
4 tn Or “town.”
5 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
6 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
7 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
8 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
9 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
10 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
11 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
12 tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
13 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
14 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
15 sn So that my house will be filled. God will bless many people.
16 tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
17 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
18 tn Or “dinner.”