Luke 7:32

Luke 7:32 in Multiple Translations

Berean Standard Bible BSB

They are like children sitting in the marketplace and calling out to one another: ‘We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.’

King James Version KJV

They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.

American Standard Version ASV

They are like unto children that sit in the marketplace, and call one to another; who say, We piped unto you, and ye did not dance; we wailed, and ye did not weep.

Bible in Basic English BBE

They are like children who are seated in the market-place, crying out to one another, and saying, We made music for you, but you did not take part in the dance; we gave cries of sorrow, but you were not sad.

Free Bible Version FBV

They're like children sitting in the market who tell one another, ‘We played the flute for you but you didn't dance; we sang sad songs but you didn't cry.’

Geneva Bible 1599 GNV

They are like vnto litle children sitting in the market place, and crying one to another, and saying, We haue piped vnto you, and ye haue not daunced: we haue mourned to you, and ye haue not wept.

Young's Literal Translation YLT

they are like to children, to those sitting in a market-place, and calling one to another, and saying, We piped to you, and ye did not dance, we mourned to you, and ye did not weep!

World English Bible WEB

They are like children who sit in the marketplace and call to one another, saying, ‘We piped to you, and you didn’t dance. We mourned, and you didn’t weep.’

Noah Webster Bible WBS

They are like children sitting in the market-place, and calling one to another, and saying, We have piped to you, and ye have not danced; we have mourned to you, and ye have not wept.

Douay-Rheims 1899 DRV

They are like to children sitting in the marketplace, and speaking one to another, and saying: We have piped to you, and you have not danced: we have mourned, and you have not wept.

Translation for Translators T4T

You are like children who are playing games in an open area. Some of them are calling to the others, saying, ‘We (exc) played happy music for you on the flute, but you did not dance! Then we sang sad funeral songs for you, but you did not cry!’

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Berean Amplified Bible — Luke 7:32

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Luke 7:32 Interlinear (Deep Study)

BIB

GRK ομοιοι εισιν παιδιοις τοις εν αγορα καθημενοις και προσφωνουσιν αλληλοις και λεγουσιν ηυλησαμεν υμιν και ουκ ωρχησασθε εθρηνησαμεν υμιν και ουκ εκλαυσατε

ομοιοι homoios G3664 like Adj-NPM

εισιν eimi G1510 to be Verb-PAI-3P

παιδιοις paidion G3813 child Noun-DPN

τοις ho G3588 the/this/who Art-DPN

εν en G1722 in/on/among Prep

αγορα agora G58 marketplace Noun-DSF

καθημενοις kathēmai G2521 to sit Verb-PNP-DPN

και kai G2532 and Conj

προσφωνουσιν prosphōneō G4377 to call to/summon Verb-PAP-DPN

αλληλοις allēlōn G240 one another C-DPN

και kai G2532 and Conj

λεγουσιν legō G3004 to say Verb-PAP-DPN

ηυλησαμεν auleō G832 to play the flute Verb-AAI-1P

υμιν su G4771 you Pron-2DP

και kai G2532 and Conj

ουκ ou G3756 no Particle-N

ωρχησασθε orcheomai G3738 to dance Verb-ADI-2P

εθρηνησαμεν thrēneō G2354 to lament Verb-AAI-1P

υμιν su G4771 you Pron-2DP

και kai G2532 and Conj

ουκ ou G3756 no Particle-N

εκλαυσατε klaiō G2799 to weep Verb-AAI-2P

Greek Word Study

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Greek Word Reference — Luke 7:32

ομοιοι homoios G3664 "like" Adj-NPM

This word means similar in appearance or character, like something or someone else. It is used in John 9:9 and Revelation 1:13 to describe someone or something that resembles another. It can also describe a similarity in nature or condition.

Definition: ὅμοιος, -οία, -οιον [in LXX for כְּמוֹ, etc. ;] like, resembling, such as, the same as: with dative, of form or appearance, Jhn.9:9, Rev.1:13 (WH, mg., R, but see infr.) Rev.1:15 2:18 4:6-7 9:7, 10 (B1., § 37, 62) Rev_9:19; Rev_11:1; Rev_13:2; Rev_13:11; ὁράσει, Rev_4:3; of nature, condition, ability, etc., Mat_22:39, Act_17:29, Gal_5:21, 1Jn_3:2, Rev_13:4; Rev_18:18; Rev_21:11; Rev_21:18; of comparison in parables, Mat_13:31 ff. Mat_20:1, Luk_13:18-19; Luk_13:21; of thinking, acting, etc., Mat_11:16; Mat_13:52, Luk_6:47-49; Luk_7:31-32 (T, with genitive; 131., § 36, 11) Luk_12:36, Joh_8:55, Jud_1:7; with accusative, Rev_1:13 (WH, txt.; Swete, Hort, in l) Rev_14:14.† (AS)

Usage: Occurs in 42 NT verses. KJV: like, + manner See also: 1 John 3:2; Matthew 13:47; Revelation 1:13.

εισιν eimi G1510 "to be" Verb-PAI-3P

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

παιδιοις paidion G3813 "child" Noun-DPN

A child refers to a young person, either a boy or girl, who is still in the early stages of development, as seen in Matthew 2:8-9 and Luke 1:59. This term can also be used to describe an immature Christian.

Definition: παιδίον, -ου, τό dimin, of παῖς, [in LXX chiefly for יֶלֶד, also for נַעַר, בֵּן, etc., frequently in To in ref. to full-grown youth ;] a young child, a little one: Mat.2:8-9, 11, ff., Luk.1:59, 66 1:76, 80 2:17, 27 2:40, Jhn.16:21, Heb.11:23; of older children, Mat.18:2, 4-5, Mrk.5:39-41 7:30 9:24, 36, Luk.9:47-48 18:17, Jhn.4:49; in pl., Mat.11:16 14:21 15:38 18:3 19:13-14, Mrk.7:28 10:13 ff., Luk.7:32 11:7 18:16, Heb.2:13-14 Metaphorical, 1Co.14:20. Colloq. in familiar address (as Eng. colloq., "lads "-see M, Pr., 170n and Irish use of "boys"): Jhn.21:5, 1Jn.2:13 Jn 2:18 Jn 3:7 † SYN.: see: παῖς (AS)

Usage: Occurs in 48 NT verses. KJV: (little, young) child, damsel See also: 1 Corinthians 14:20; Mark 5:41; Hebrews 2:13.

τοις ho G3588 "the/this/who" Art-DPN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

αγορα agora G58 "marketplace" Noun-DSF

Marketplace refers to a public area where people gather, like in Matthew 11:16 and Mark 6:56 where Jesus teaches in the town square.

Definition: ἀγορά, -ας, ἡ (ἀγείρω, to bring together) [in LXX for עִזָּבוֹן, שׁוּק ;] __1. an assembly (Hom., Xen., al.). __2. a place of assembly, a public place or forum, a market-place (Hom., Thuc, al.; LXX): Mat.11:16 20:2 23:7, Mrk.6:56 (cf . MM, VGT, see word, ἀγυιά) 7:4 (Bl., §46, 7) 12:38, Luk.7:32 (Bl., l.with) 11:43 20:46, Act.16:19 17:7 (Cremer, 59; MM, VGT, see word). † (AS)

Usage: Occurs in 11 NT verses. KJV: market(-place), street See also: Acts 16:19; Mark 6:56; Matthew 23:7.

καθημενοις kathēmai G2521 "to sit" Verb-PNP-DPN

The Greek word for to sit, used in Matthew 11:16 and many other places to describe people sitting or being seated. It can also mean to remain or reside in a place, and is often used to describe people gathering or meeting together. This word is commonly used in the New Testament to describe various scenes and settings.

Definition: κάθ-ημαι [in LXX chiefly for יָשַׁב ;] in cl. present and imperfect only (prop. pf. and plpf. of καθέζομαι; cf. Bl., § 24), in LXX and NT fut. also, to sit, be seated: Mat.11:16 22:44" (LXX), Mrk.2:6, Jhn.6:3, Act.2:2, Jas.2:3 (on the vulgar imper. κάθου, see Kennedy, Sources, 162), Rev.4:3, al.; before prep. with accusative, ἐπί, Mat.9:9, Mrk.2:14, Jhn.12:16; παρά, Mat.13:1, Mrk.10:46; περί, Mrk.3:32, 34; πρός, Luk.22:56; ὑπό, Jas.2:3; εἰς, Mrk.13:3; μετά, with genitive of person(s), Mat.26:58; ἐκ δεξιῶν, Mat.22:44; ἐπάνω, with genitive, Mat.28:2; ἀπέναντι, with genitive, Mat.27:61; ἐπί, with dative, Act.3:10; id. with genitive, Act.8:28; ἐκεῖ, Mat.15:29; pleonastic (M, Pr., 230, 241; Dalman, Words, 22), Mat.13:2, Act.23:3, Rev.18:7; metaphorically, Mat.4:16, Luk.1:79" (LXX) ; of one's domicile (Neh.11:6, Sir.50:26; Hdt., v, 63), Luk.21:31, Act.2:2, Rev.14:6 (cf. συν-κάθημαι) (AS)

Usage: Occurs in 87 NT verses. KJV: dwell, sit (by, down) See also: 1 Corinthians 14:30; Matthew 15:29; Hebrews 1:13.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

προσφωνουσιν prosphōneō G4377 "to call to/summon" Verb-PAP-DPN

To call to or summon someone is the meaning of this word, as seen in Matthew 11:16 and Luke 7:32. It is used to address or exclaim to someone, often in a loud voice. This word is used in various contexts, including in the book of Acts.

Definition: προσ-φωνέω, -ῶ [in LXX: 1Es.2:21 Est.6:6 Est.6:22, 2Ma.15:15 * ;] __1. to address, call to; in cl., with accusative of person(s), with dupl. accusative (cf. 2Mac, l.with); absol. (Hom., Od., v, 159, al.): Act.21:40 In late writers, with dative of person(s): Mat.11:16, Luk.7:32 13:12 23:20, Act.22:2. __2. to call by name, summon: with accusative (as in cl.), Luk.6:13.† (AS)

Usage: Occurs in 7 NT verses. KJV: call unto, speak (un-)to See also: Acts 21:40; Luke 7:32; Matthew 11:16.

αλληλοις allēlōn G240 "one another" C-DPN

This word means one another, indicating mutual action or relationship. In Matthew 25:32 and John 13:22, it describes how people interact with each other.

Definition: ἀλλήλων (genitive pl.), dative -οις, -αις, accusative -ους, -ας, -α (no nom.), recipr. pron. (ἄλλος), of one another, mutually: Mat.25:32, Mrk.4:41, Jhn.13:22, al. (AS)

Usage: Occurs in 93 NT verses. KJV: each other, mutual, one another, (the other), (them-, your-)selves, (selves) together (sometimes with G3326 (μετά) or G4314 (πρός)) See also: 1 Corinthians 7:5; John 4:33; 1 Peter 1:22.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

λεγουσιν legō G3004 "to say" Verb-PAP-DPN

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

ηυλησαμεν auleō G832 "to play the flute" Verb-AAI-1P

This word means to play the flute, and it's used in Matthew 11:17 and Luke 7:32 to describe the sound of piping or flute playing. It's also mentioned in 1 Corinthians 14:7.

Definition: αὐλέω, -ῶ (αὐλός), [in Al.: 3Ki.1:40 * ;] to play on a flute, to pipe: mid., Mat.11:17, Luk.7:32, 1Co.14:7.† (AS)

Usage: Occurs in 3 NT verses. KJV: pipe See also: 1 Corinthians 14:7; Luke 7:32; Matthew 11:17.

υμιν su G4771 "you" Pron-2DP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

ωρχησασθε orcheomai G3738 "to dance" Verb-ADI-2P

To dance is to move rhythmically, as described in Matthew 11:17 and Mark 6:22. This word is used to depict joyful or celebratory movements, often with music. The Bible uses this word to describe King Herod's daughter dancing in Mark 6:22.

Definition: ὀρχέομαι, -οῦμαι [in LXX for רָקַד, etc. ;] to dance; Mat.11:17 14:6, Mrk.6:22, Luk.7:32.† (AS)

Usage: Occurs in 4 NT verses. KJV: dance See also: Luke 7:32; Matthew 11:17; Matthew 14:6.

εθρηνησαμεν thrēneō G2354 "to lament" Verb-AAI-1P

To lament means to express deep sorrow, like wailing or mourning, as in Matthew 11:17 and Luke 7:32. It involves bewailing or lamenting a loss.

Definition: θρηνέω, -ῶ (θρῆνος), [in LXX chiefly for יָלַל hi., also for קַיִן pit., etc. ;] __1. intrans., to lament, wail: Mat.11:17, Luk.7:32, Jhn.16:20. __2. Trans., to bewail: with accusative of person(s), Luk.23:27.† SYN.: κλαίω, κόπτομαι, λυπέομαι, πενθέω (see Tr., Syn., lxv). (AS)

Usage: Occurs in 4 NT verses. KJV: lament, mourn See also: John 16:20; Luke 23:27; Matthew 11:17.

υμιν su G4771 "you" Pron-2DP

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

εκλαυσατε klaiō G2799 "to weep" Verb-AAI-2P

To weep means to cry out loud, like the people who mourned in Mark 5:38-39 after a little girl died.

Definition: κλαίω [in LXX chiefly for בָּכָה ;] of any loud expression of pain or sorrow, esp. for the dead, to weep, lament; __(a) intrans.: Mrk.5:38-39 14:72 (M, Pr., 131) Mrk.16:10, Luk.7:13, 32 7:38 8:52, Jhn.11:31, 33 16:20 20:11, 13 20:15 Act.9:39 21:13, 1Co.7:30, Php.3:18, Jas.4:9 5:1, Rev.5:5 18:15, 19; πολύ, Rev.5:4; πολλά, Act.8:24 (WH, mg.); πικρῶς, Mat.26:75, Luk.22:62; opposite to γελάω, Luk.6:21, 25; χαίρω, Rom.12:15; before ἐπί, with accusative, Luk.19:41 23:28, Rev.18:9; __(b) trans., with accusative of person(s), to weep or lament for, bewail: Mat.2:18.† SYN.: see: δακρύω (AS)

Usage: Occurs in 34 NT verses. KJV: bewail, weep See also: 1 Corinthians 7:30; Luke 19:41; James 4:9.

Study Notes — Luke 7:32

Show Verse Quote Highlights

Context
Cross References
Luke 7:32 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 7:32
Jamieson-Fausset-Brown on Luke 7:32
Matthew Poole's Commentary on Luke 7:32
Ellicott's Commentary on Luke 7:32
Adam Clarke's Commentary on Luke 7:32
Cambridge Bible on Luke 7:32
Whedon's Commentary on Luke 7:32
Sermons on Luke 7:32

Context — Jesus Testifies about John

30But the Pharisees and experts in the law rejected God’s purpose for themselves, because they had not been baptized by John. 31“To what, then, can I compare the men of this generation? What are they like?

32They are like children sitting in the marketplace and calling out to one another: ‘We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.’

33For John the Baptist came neither eating bread nor drinking wine, and you say, ‘He has a demon!’ 34The Son of Man came eating and drinking, and you say, ‘Look at this glutton and drunkard, a friend of tax collectors and sinners!’

Cross References

	Reference	Text (BSB)
1	Matthew 11:16–19	To what can I compare this generation? They are like children sitting in the marketplaces and calling out to others: ‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.’ For John came neither eating nor drinking, and they say, ‘He has a demon!’ The Son of Man came eating and drinking, and they say, ‘Look at this glutton and drunkard, a friend of tax collectors and sinners!’ But wisdom is vindicated by her actions.”
2	Jeremiah 5:3–5	O LORD, do not Your eyes look for truth? You struck them, but they felt no pain. You finished them off, but they refused to accept discipline. They have made their faces harder than stone and refused to repent. Then I said, “They are only the poor; they have played the fool, for they do not know the way of the LORD, the justice of their God. I will go to the powerful and speak to them. Surely they know the way of the LORD, the justice of their God.” But they too, with one accord, had broken the yoke and torn off the chains.
3	Proverbs 17:16	Why should the fool have money in his hand with no intention of buying wisdom?
4	Isaiah 28:9–13	Whom is He trying to teach? To whom is He explaining His message? To infants just weaned from milk? To babies removed from the breast? For they hear: “Order on order, order on order, line on line, line on line; a little here, a little there.” Indeed, with mocking lips and foreign tongues, He will speak to this people to whom He has said: “This is the place of rest, let the weary rest; this is the place of repose.” But they would not listen. Then the word of the LORD to them will become: “Order on order, order on order, line on line, line on line; a little here, a little there,” so that they will go stumbling backward and will be injured, ensnared, and captured.
5	Isaiah 29:11–12	And the entire vision will be to you like the words sealed in a scroll. If it is handed to someone to read, he will say, “I cannot, because it is sealed.” Or if the scroll is handed to one unable to read, he will say, “I cannot read.”
6	Zechariah 8:5	And the streets of the city will be filled with boys and girls playing there.”

Luke 7:32 Summary

In Luke 7:32, Jesus is saying that the people are like children who refuse to play along or respond to different messages. They are inconsistent and hypocritical, rejecting both John the Baptist's serious message and Jesus' joyful message. This verse reminds us that God's message is not just about being serious or somber, but also about rejoicing and celebrating His love and salvation (as seen in Psalm 100:1-5). As we reflect on this verse, we can ask ourselves if we are being responsive to God's message in our own lives, or if we are being like the children in the marketplace, refusing to dance or weep when we should be responding to God's love and purposes.

Frequently Asked Questions

What does the marketplace represent in Luke 7:32?

The marketplace in Luke 7:32 represents a public gathering place where people come together, similar to how the prophet Jeremiah used the marketplace to preach to the people of Judah in Jeremiah 17:19-27. In this context, Jesus is using the marketplace as a metaphor for the public sphere where people interact and respond to different messages.

Why did Jesus compare the people to children in the marketplace?

Jesus compared the people to children in the marketplace to illustrate their immaturity and lack of responsiveness to God's message, as seen in Luke 7:32. This comparison highlights the people's inability to recognize and respond to God's purposes, whether it was through John the Baptist's message of repentance or Jesus' message of salvation.

What is the significance of the flute and dirge in Luke 7:32?

The flute and dirge in Luke 7:32 represent different approaches to reaching people with God's message. The flute symbolizes a joyful and celebratory approach, while the dirge represents a somber and mournful approach. Jesus is saying that regardless of the approach, the people refused to respond, much like the Israelites who refused to listen to God's prophets in Isaiah 30:9-11.

How does this verse relate to the surrounding context?

Luke 7:32 is part of a larger conversation where Jesus is responding to the Pharisees' and experts in the law's rejection of John the Baptist's message and Jesus' own ministry, as seen in Luke 7:30-31 and Luke 7:33-34. This verse highlights the people's inconsistency and lack of responsiveness to God's message, whether it comes through a prophet like John or through Jesus Himself.

Reflection Questions

What are some ways that I may be like the children in the marketplace, refusing to respond to God's message or purposes in my life?
How can I cultivate a more responsive and receptive heart to God's message, whether it comes through joyful or difficult circumstances?
What are some areas in my life where I may be inconsistent or hypocritical, like the people in Luke 7:32, and how can I seek God's forgiveness and restoration?
In what ways can I be more mindful of God's presence and activity in my life, and how can I respond to Him in faith and obedience?

Gill's Exposition on Luke 7:32

They are like to children,.... The Pharisees and lawyers, who rejected the counsel of God, and the baptism of John, were like to "children"; not for innocence, simplicity, meekness, and humility;

Jamieson-Fausset-Brown on Luke 7:32

And the disciples of John shewed him of all these things. For the circumstances of the Baptist's imprisonment, see the notes at Mark 6:17-20.

Matthew Poole's Commentary on Luke 7:32

See Poole on ""

Ellicott's Commentary on Luke 7:32

(24-35) And when the messengers of John were departed.—See Notes on Matthew 11:7-19. The two narratives agree very closely. The few variations will be noticed as they occur.

Adam Clarke's Commentary on Luke 7:32

Verse 32. They are like unto children] See on Matthew 11:16-19. It is probable that our Lord alludes here to some play or game among the Jewish children, no account of which is now on record.

Cambridge Bible on Luke 7:32

32. They are like unto children sitting in the marketplace] Our Lord constantly drew His deepest instruction from the commonest phenomena of nature, and the everyday incidents of life. Such a method gave far greater force to the delivery of His Gospel “to the poor,” and it was wholly unlike the arid, scholastic, technical, and second-hand methods of the Rabbis.calling one to another, and saying] This interesting comparison was doubtless drawn from the games which Jesus had witnessed, and in which perhaps He as a child had taken part, in Nazareth. Eastern children are fond of playing in groups at games of a very simple kind in the open air. Some have supposed that the game here alluded to was a sort of guessing game like that sometimes played by English children, and called ‘Dumb Show.’ This is not very probable. The point of the comparison is the peevish sullenness of the group of children who refuse to take part in, or approve of, any game played by their fellows, whether it be the merry acting of a marriage, or the imitated sadness of a funeral. So the men of that generation condemned the Baptist for his asceticism which they attributed to demoniacal possession; and condemned Christ for His genial tenderness by calling Him a man fond of good living. The difficulties and differences of explanation found in this simple parable are only due to a needless literalness. If indeed we take the language quite literally,‘this generation’ is compared with the dancing and mourning children who complain of the sullenness of their fellows; and if this be insisted on, the meaning must be that the Jews complained of John for holding aloof from their mirth, and of Jesus for discountenancing their austerities. But it is the children who are looking on who are blamed, not the playing children, as is clearly shewn by the “and ye say” of Luke 7:33-34. In the explanation here preferred our Lord and the Baptist are included in this generation, and the comparison (just as in the Homeric similes) is taken as a whole to illustrate the mutual relations between them and their contemporaries. So in Matthew 13:24, “The kingdom of heaven is like unto a sower, &c.,” where the comparison is more to the reception of the seed.

Whedon's Commentary on Luke 7:32

§ 40.—JESUS’S ON THIS APPEAL TO HIS MIGHTY WORKS, Luke 7:24-36.(See notes on Matthew 11:20-30.)

Sermons on Luke 7:32

	Sermon	Description
	A Judgement Is Coming by Vance Havner	In this sermon, the preacher emphasizes the importance of not just having access to the light of God's truth, but also actively engaging with it. He warns against the danger of bei
	2017 - the Year When We Decide by Carter Conlon	In this sermon, the preacher emphasizes the need for the Church of Jesus Christ to return to its purpose and trust in the power of the Holy Spirit. He challenges believers to make
	A Message for New York City by Carter Conlon	In this sermon, the preacher reflects on the state of the current generation and their response to the word of God. He mentions the Billy Graham conferences in the 1950s, where man
	Truth Is Dangerous by Paris Reidhead	In this sermon, the speaker begins by addressing the tendency of people to reject messages from God that they find costly or uncomfortable. He compares this behavior to that of chi
	Pleading of the King by Ken Baird	In this sermon, the speaker discusses the unresponsiveness of the Jewish people to the witness of John the Baptist and Jesus. He uses the analogy of children in the market calling
	Wicked Men Inconsistent With Themselves by Jonathan Edwards	Jonathan Edwards preaches about the inconsistency of wicked men with themselves, highlighting how their rejection of God's messengers, like John the Baptist and Christ, reveals the
	I Don't Want to Be Right! by Ralph Sexton	In this sermon, the preacher expresses concern about the state of the world and the impact it has on children. He emphasizes the importance of parents setting a good example for th