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.’
Parallel Translations
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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.’
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They are lyke vnto chyldre sittynge in the market place and cryinge one to another and sayinge: We have pyped vnto you and ye have not daunsed: we have mourned to you and ye have not wept.
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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.
Cross-references (6)
Passages linked to Luke 7:32 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 11:16-19 “But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions and say, ‘We played the flute for you, and you didn’t dance. We mourned for you, and you didn’t lament.’ 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, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ But wisdom is justified by her children.”
- Proverbs 17:16 Why is there money in the hand of a fool to buy wisdom, since he has no understanding?
- Jeremiah 5:3-5 O Yahweh, don’t your eyes look on truth? You have stricken them, but they were not grieved. You have consumed them, but they have refused to receive correction. They have made their faces harder than a rock. They have refused to return. Then I said, “Surely these are poor. They are foolish; for they don’t know the Yahweh’s way, nor the law of their God. I will go to the great men and will speak to them, for they know the way of Yahweh, and the law of their God.” But these with one accord have broken the yoke, and burst the bonds.
- Isaiah 28:9-13 Whom will he teach knowledge? To whom will he explain the message? Those who are weaned from the milk, and drawn from the breasts? For it is precept on precept, precept on precept; line on line, line on line; here a little, there a little. But he will speak to this nation with stammering lips and in another language, to whom he said, “This is the resting place. Give rest to weary,” and “This is the refreshing;” yet they would not hear. Therefore Yahweh’s word will be to them precept on precept, precept on precept; line on line, line on line; here a little, there a little; that they may go, fall backward, be broken, be snared, and be taken.
- Isaiah 29:11-12 All vision has become to you like the words of a book that is sealed, which men deliver to one who is educated, saying, “Read this, please;” and he says, “I can’t, for it is sealed;” and the book is delivered to one who is not educated, saying, “Read this, please;” and he says, “I can’t read.”
- Zechariah 8:5 The streets of the city will be full of boys and girls playing in its streets.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (5 sources)
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John Gill 1763 · Public Domain But wisdom is justified of all her children. That…
But wisdom is justified of all her children. That is, Christ, who is the wisdom of God, and who acted the wise part, in behaving in such a free manner with all sorts of men, and even with publicans and sinners, whereby he became useful to their souls, called them to repentance, converted and saved them: and these are his children, which were given him by the Father; for whose sake he partook of flesh and blood, and whom he redeemed, that they might receive the adoption of children; and to whom, believing in him, he gives power to become the children of God: and these justify him from all such scandalous imputations, and by their lives and conversations show, that the doctrine of Christ is not a licentious one, or leads to libertinism, and indulges men in their carnal sensual lusts and pleasures; but, on the contrary, teaches them to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly: the word "all", is inserted by Luke, which is not in Matthew; signifying, that this is the universal sense and practice of all the real offspring of Christ, the sons of wisdom, who are wise to do good.
But wisdom is justified of all her children. That is, Christ, who is the wisdom of God, and who acted the wise part, in behaving in such a free manner with all sorts of men, and even with publicans and sinners, whereby he became useful to their souls, called them to repentance, converted and saved them: and these are his children, which were given him by the Father; for whose sake he partook of flesh and blood, and whom he redeemed, that they might receive the adoption of children; and to whom, believing in him, he gives power to become the children of God: and these justify him from all such scandalous imputations, and by their lives and conversations show, that the doctrine of Christ is not a licentious one, or leads to libertinism, and indulges men in their carnal sensual lusts and pleasures; but, on the contrary, teaches them to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly: the word "all", is inserted by Luke, which is not in Matthew; signifying, that this is the universal sense and practice of all the real offspring of Christ, the sons of wisdom, who are wise to do good.
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Luke 7:36
luk 7:36
luk 7:36
luk 7:36And one of the Pharisees,.... Whose name was Simon, Luk 7:40
Desired that he would eat with him; take a meal with him, either a dinner or a supper: this he did under a disguise of respect, and show of affection to him; though very likely with a design upon him to ensnare him, or take some advantage against him if he could; for it is certain, that he did not treat him with those civilities and ceremonies commonly used to guests; see Luk 7:44.
And he went into the Pharisee's house, and sat down to meat: he made no hesitation about it, but at once accepted of his invitation, though he knew both the man and his intentions; having nothing to fear from him, and being willing to carry it courteously to all men, and give proof of what he had just now said of himself, Luk 7:34.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain They are like children sitting in the market place…
They are like children sitting in the market place - So froward and perverse, that no contrivance can be found to please them. It is plain our Lord means, that they were like the children complained of, not like those that made the complaint.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 32. They are like unto children] See on…
Verse 32. They are like unto children] See on Mt 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Speaking one to another: (Greek: prosphonousin allelois) they seem…
Speaking one to another: (Greek: prosphonousin allelois) they seem to have been alternate choirs of youths, answering each other in the above words. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 32. They are like unto children sitting in the…
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,
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‘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 Luk_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 Mat_13:24, “The kingdom of heaven is like unto a sower, &c.,” where the comparison is more to the reception of the seed.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.