Matthew 22 — Clausal Layout (English)

independentparticipialrelativepurposecausecontentconditionalphrase modifierdashed = verbless / suspended

Flush-left = a main (independent) clause. Each dependent line begins directly beneath the word it attaches to in the line above — the anchor word is dotted-underlined, and lights up when you hover its dependent clause; each tag also names the attachment. A dashed border marks verbless, elliptical, or suspended lines. Where a long sentence's staircase runs wider than the page, the diagram scrolls sideways. (In print, or without JavaScript, lines fall back to stepped indent columns.)

The wedding feast and the wedding garment 22:1–14

vv. 1–7 — the invitations refused and avenged

And Jesus, answering, againparticipial — Semitic 'answering' participle resuming 21:45–46 — leans on εἶπεν; πάλιν: a third temple parable

spoke to them in parables,independent — the speech-frame — αὐτοῖς: the chief priests and Pharisees of 21:45

saying:participial — pleonastic speech-participle — the whole parable hangs beneath it

'The kingdom of heaven has been likened to a man, a king,content — gnomic aorist comparison-formula — the parable narrative runs as a coordinate catena at this depth

who made a wedding feast for his son.relative — qualitative ὅστις — the feast for the son: the messianic banquet

And he sent his servantscontent — the first sending — ἀποστέλλω, the verb of prophetic mission (cf. 21:34)

to call those who had been invited to the wedding feast,purpose — purpose infinitive — καλέσαι τοὺς κεκλημένους: the standing invitation activated

and they would not come.content — durative imperfect ἤθελον — persistent unwillingness

Again he sent other servants,content — the second embassy — God's patient repetition

saying:participial — speech-participle — the king's instruction to his messengers

'Tell those who have been invited:content — the commissioned message — speech within the speech, one level deeper

Behold, I have prepared my dinner;content — intensive perfect ἡτοίμακα — the standing readiness

my oxen and fattened beasts have been slaughtered,content — verbless — perfect participle with the copula implied

and everything is ready;content — verbless — ἕτοιμα echoes ἡτοίμακα: all is set

come to the wedding feast.'content — δεῦτε — the hortatory summons closing the message

But they, paying no attention, went off —content — ἀμελήσαντες — rejection by sheer indifference; the internal participle kept in line

one to his own field,phrase modifier — distributive ὃς μέν — the landowner's preoccupation; verbless

another to his business —phrase modifier — ὃς δέ — the merchant's; ἴδιον: private affairs absorbed over the royal call

and the rest, seizing his servants, mistreated and killed them.content — beyond indifference to violence — the prophets' fate (21:35–36; 23:34–37)

But the king was angry,content — ingressive aorist — the just wrath answers the murders

and, sending his armies,participial — preposed participle of means — leans on ἀπώλεσεν

he destroyed those murdererscontent — the verdict-word φονεῖς — the rejecters named for what they are

and burned their city.content — widely heard of Jerusalem's fall (AD 70) — the parable's grimmest allegorical edge

vv. 8–10 — the streets thrown open

Then he says to his servants:content — historic present inside the parable — the turn to the open call

'The wedding feast is ready,content — μέν — the feast lacks nothing but guests

but those invited were not worthy;content — δέ — the verdict on the first-called: οὐκ ἄξιοι

go therefore to the thoroughfares,content — διέξοδοι — where the streets run out into open country: the mission beyond the invited

and as many as you find,conditional — indefinite relative with ἐάν (typed cnd) — leaning forward on καλέσατε

invite to the wedding feast.'content — καλέσατε — the same calling-verb, now indiscriminate

And those servants, going out into the roads,participial — preposed participle — leans on συνήγαγον

gathered all whom they found,content — the ingathering — the command of v. 9 executed to the letter

both bad and good;phrase modifier — apposition to πάντας — the mixed company of the filled hall (cf. 13:47–48)

and the wedding hall was filled with reclining guests.content — γάμος by metonymy the hall — full at last

vv. 11–14 — the wedding garment and the maxim

But the king, coming inparticipial — preposed participle — the inspection; leans on εἶδεν

to look at the guests,purpose — purpose infinitive — θεάσασθαι, the deliberate viewing

saw there a man not clothed in a wedding garment;content — the perfect participle kept in line — a settled state of unfitness amid the called

and he says to him:content — historic present — the challenge

'Friend,phrase modifier — vocative ἑταῖρε — Matthew's ominous address (20:13; 26:50)

how did you come in herecontent — πῶς — challenge, not inquiry

without a wedding garment?'participial — conditional-force participle — the garment: the fitting response the call demands, left undecoded

But he was silenced.content — φιμόω — muzzled, without excuse; the verb returns on the Sadducees (v. 34)

Then the king said to the attendants:content — the sentence-frame — διάκονοι, the executors, distinct from the inviting δοῦλοι

'Binding him foot and hand,participial — preposed participle — leans on ἐκβάλετε; wholly bound (word-order varies among witnesses)

cast him out into the outer darkness;content — Matthew's formula of final exclusion (8:12; 25:30) — outside the lighted hall

there will be the weeping and the gnashing of teeth.'content — the stereotyped judgment-close

For many are called,content — the clinching maxim — κλητοί answers the parable's whole καλέω-chain

but few chosen.content — verbless antithesis — ἐκλεκτοί: both the refusers and the garmentless fall outside the few

Caesar's coin — the tribute question 22:15–22

vv. 15–17 — the snare set: flattery, then the dilemma

Then the Pharisees, going,participial — preposed participle — they withdraw to plot; leans on ἔλαβον

took counselindependent — Matthew's idiom συμβούλιον λαμβάνειν — the formal resolve (cf. 12:14)

how they might entrap him in a word.purpose — παγιδεύω — the fowler's snare; ἐν λόγῳ: by his own speech

And they send to him their disciples with the Herodians,independent — historic present — proxies plus the pro-Roman Herodians: the coalition covers both horns of the dilemma

saying:participial — speech-participle — the flattery-frame

'Teacher,phrase modifier — vocative of address — the respectful mask

we knowcontent — the flattery begins — every word of it, ironically, true

that you are truecontent — the first compliment — truthfulness

and teach the way of God in truth,content — ἡ ὁδὸς τοῦ θεοῦ — the manner of life God requires, taught without trimming

and you care for no one;content — impersonal μέλει — impartial, courting no one's favor

for you do not regard the face of men.cause — the Semitism — 'look at the face' = show partiality

Tell us, then:content — the demand for a verdict — οὖν springs the trap the flattery built

what do you think?content — indirect question — the opinion pressed

Is it lawful to pay the poll-tax to Caesar, or not?'content — the dilemma — κῆνσος, Rome's census-tax: 'yes' offends the patriots, 'no' is sedition

vv. 18–22 — the coin and the verdict

But Jesus, knowing their malice,participial — preposed causal participle — πονηρία seen beneath the flattery; leans on εἶπεν

said:independent — the counter begins

'Why do you test me, hypocrites?content — the intent named — πειράζω, the tempter's verb; ὑποκριταί unmasks the play-acting

Show me the coin for the tax.'content — the counter-move — the coin summoned from their own purses

And they brought him a denarius.independent — they produce Caesar's coin — complicity in hand

And he says to them:independent — historic present — the examination

'Whose is this image and inscription?'content — verbless question — εἰκών and ἐπιγραφή, the argument's two hinges

They say to him:independent — historic present — the answer extracted

'Caesar's.'content — one word — their own mouths concede his sphere

Then he says to them:independent — historic present — the verdict-frame

'Render therefore the things of Caesar to Caesar,content — ἀπόδοτε — give back what is owed; the coin bears his image and returns to him

and the things of God to God.'content — elliptical — the verb carried over; the suppressed premise: what bears God's image is owed to God

And hearing it,participial — preposed participle — leans on ἐθαύμασαν

they marveled,independent — the snare closes on no one

and leaving him,participial — preposed participle — leans on ἀπῆλθαν

they went away.independent — the first delegation withdraws defeated

The Sadducees and the resurrection — the God of the living 22:23–33

vv. 23–28 — the levirate riddle: seven brothers, one wife

On that day Sadducees came to him,independent — the second delegation, same day — the priestly party's one Matthean challenge

who say there is no resurrection,participial — characterizing participle — the party defined by its denial

and they questioned him,independent — the interrogation opens

saying:participial — pleonastic speech-participle — the frame for the riddle

'Teacher,phrase modifier — vocative — the testers' address, a third time in the chapter

Moses said:content — Deut 25:5 — cited from the Torah, the only Scripture they fully grant

If anyone dies having no children,conditional — protasis inside the citation — leaning forward on the apodosis

his brother shall marry his wifecontent — imperatival future — ἐπιγαμβρεύω, the levirate term

and raise up offspring for his brother.content — ἀναστήσει — ironically a raising-verb inside an anti-resurrection argument

Now there were among us seven brothers;content — the constructed case opens — παρ' ἡμῖν feigns eyewitness reality

and the first, marrying, died,content — the first childless death — the internal participle kept in line

and, having no offspring,participial — preposed causal participle — leans on ἀφῆκεν

left his wife to his brother;content — the levirate duty enacted

likewise also the second and the third, down to the seventh.content — verbless — ὁμοίως elides the repetitions through all seven

And last of all the woman died.content — the stage cleared for the punch

In the resurrection, therefore, of which of the seven will she be wife?content — the punch — resurrection presumed to mean resumed marriage

For they all had her.'cause — the γάρ pressing the supposed absurdity

vv. 29–33 — the double ignorance answered

But Jesus, answering,participial — the Semitic answer-participle — leans on εἶπεν

said to them:independent — the diagnosis begins

'You are deceived,content — the blunt verdict — πλανᾶσθε, you go astray

not knowing the Scriptures nor the power of God;participial — causal participle — the two failures the answer takes in reverse order

for in the resurrection they neither marry nor are given in marriage,content — the power of God answered first — risen life is not resumed marriage; the riddle dissolves

but are like angels in heaven.content — ὡς ἄγγελοι — deathless, transformed existence ('angels of God' in some witnesses); not disembodiment

But concerning the resurrection of the dead —phrase modifier — fronted topic — leans on ἀνέγνωτε below

have you not read what was spoken to you by God, saying:content — the Scriptures answered second — ὑμῖν: spoken to YOU, the word at the bush still addressing its readers

'I am the God of Abraham and the God of Isaac and the God of Jacob'?content — Exod 3:6 — the present-tense self-naming carries the whole argument

He is not the God of the dead but of the living.'content — the inference clinched — the patriarchs live to him, resurrection-bound

And the crowds, hearing it,participial — preposed participle — leans on ἐξεπλήσσοντο

were astonished at his teaching.independent — durative imperfect — the echo of 7:28: teaching with authority

The great commandment — the Shema and the neighbor 22:34–40

But the Pharisees, hearingparticipial — preposed participle — leans on συνήχθησαν

that he had silenced the Sadducees,content — ἐφίμωσεν — muzzled, the garmentless guest's verb (v. 12) now on the rival party

gathered together.independent — συνήχθησαν ἐπὶ τὸ αὐτό — echoing Ps 2:2 LXX: the rulers gathered against the Lord's anointed

And one of them, a lawyer, questioned him,independent — νομικός — the law-expert put forward (omitted by a few witnesses); Mark's sincere scribe is here a tester

testing him:participial — purpose-tinged participle — πειράζων, the same tempting verb as v. 18

'Teacher,phrase modifier — vocative — the address of every tester in this chapter

which commandment is great in the Law?'content — verbless question — μεγάλη, positive for superlative: the rabbinic ranking-debate

And he said to him:independent — the answer-frame — φημί of solemn declaration

'You shall love the Lord your God with all your heart and with all your soul and with all your mind.content — Deut 6:5 — imperatival future; Matthew's third member διάνοια where the LXX and the parallels vary (ἰσχύς/δύναμις)

This is the great and first commandment.content — the ranking accepted — μεγάλη answers the lawyer's word, πρώτη adds rank

And a second is like it:content — verbless — the unasked-for second, volunteered; ὁμοία: like in kind and weight

'You shall love your neighbor as yourself.'content — Lev 19:18 — neighbor-love bound inseparably to the Shema

On these two commandments hang the whole Law and the Prophets.'content — κρέμαται — all Scripture suspended from the double love; cf. 7:12

David's son and David's Lord 22:41–46

vv. 41–45 — the counter-riddle from Psalm 110

Now while the Pharisees were gathered,participial — genitive absolute — forward-leaning; the συνάγω of v. 34 still in force

Jesus questioned them,independent — the roles reverse — the tested becomes the questioner

saying:participial — speech-participle — the counter-riddle

'What do you think about the Christ?content — τί ὑμῖν δοκεῖ — their own formula (v. 17) turned back on them

Whose son is he?'content — the sonship question — the hinge of messianic identity

They say to him:independent — historic present — the confident reply

'David's.'content — verbless — the standard royal-messianic answer, true but not whole

He says to them:independent — historic present — the counter

'How then does David, in the Spirit, call him Lord,content — ἐν πνεύματι — inspiration grounds the argument's premise

saying:participial — the citation-frame

'The Lord said to my Lord:content — Ps 110:1 (109:1 LXX) — the two κύριοι set the riddle: YHWH addresses David's Lord

Sit at my right handcontent — the enthronement at the right hand — the seat of honor and power

until I put your enemies under your feet'?conditional — temporal ἕως ἄν (typed cnd) — ὑποκάτω ('under your feet,' assimilated toward Ps 8:7) where the psalm's LXX reads ὑποπόδιον, 'a footstool'

If then David calls him Lord,conditional — protasis — leaning forward on the πῶς-question

how is he his son?'content — Mark's πόθεν is Matthew's πῶς — more than David's descendant; the riddle left standing

v. 46 — the questioners silenced

And no one was able to answer him a word,independent — durative imperfect — total silence answers the counter-question (cf. the guest, v. 12; the Sadducees, v. 34)

nor did anyone dare from that day to question him any further.independent — the temple controversies close — the questioners are done; the woes of ch. 23 follow

Analysis. Matthew 22 closes the temple controversies: one parable and four duels, and the layout shows the same man first telling and then out-asking. The wedding-feast parable (vv. 1–14) hangs as a single blue cnt catena under the λέγων of v. 1 — sendings, refusals, the burnt city, the opened streets, one clause per line at the speech's depth — with speech-within-the-speech stepping deeper each time a parable-character talks: the king's message to the invited under εἴπατε (itself under the second embassy's λέγων), his historic-present λέγει turning to the streets, his sentence on the garmentless guest under εἶπεν. Then four exchanges alternate flush-left narrative frames (historic presents flagged as they land: ἀποστέλλουσιν, λέγει, λέγουσιν) with blue answers: the tribute question, where the flattery hangs in a catena under οἴδαμεν and the verdict's second colon (καὶ τὰ τοῦ θεοῦ τῷ θεῷ) stands verbless with its suppressed premise named in the tag — what bears God's image is owed to God; the Sadducees' case-narrative, all of it speech under λέγοντες, its levirate protasis (ἐάν τις ἀποθάνῃ) leaning forward inside the Deut 25:5 citation, answered by the Exod 3:6 self-naming hung under λέγοντος with the present-tense inference clinched beneath εἶπεν; the great commandment, Deut 6:5 and Lev 19:18 under ἔφη — Matthew's Shema reads heart, soul, and διάνοια where the LXX and the Synoptic parallels vary the third member; and the counter-riddle, Ps 110:1 stepping down under the double citation-frame (λέγει → λέγων → εἶπεν) to the chapter's deepest line, the ἕως-ἄν subjugation under κάθου — ὑποκάτω printed ('under your feet,' assimilated toward Ps 8:7) where the psalm's LXX reads ὑποπόδιον, 'a footstool.' Cruxes the tags name rather than resolve: the burnt city of v. 7 heard as the fall of Jerusalem; the wedding garment left undecoded (the fitting response the call demands, not an admission-ticket allegory); πολλοὶ κλητοί, ὀλίγοι ἐκλεκτοί closing both halves of the parable; νομικός in v. 35 read though a few witnesses omit it; and the Davidic riddle left standing — πῶς υἱὸς αὐτοῦ ἐστιν; — answered inside the chapter only by silence: from that day no one dared question him.