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{{Short description|Parable of Jesus from the Gospel of Matthew}}

{{Use British English|date=March 2020}}
{{Use dmy dates|date=July 2020}}

[[File:Blake Wise And Foolish Virgins 1826.jpg|thumb|''The Parable of the Wise and Foolish Virgins'' (1822) by [[William Blake]], [[Tate]] Gallery.]]
[[File:The Parable of the Ten Virgins (section) by Phoebe Traquair, Mansfield Traquair Church, Edinburgh.JPG|thumb|The Parable of the Ten Virgins (section) by [[Phoebe Traquair]], Mansfield Traquair Church, [[Edinburgh]].]]

The '''Parable of the Ten Virgins''', also known as the '''Parable of the Wise and Foolish Virgins''' or the '''Parable of the Ten Bridesmaids''', is one of the [[parables of Jesus]].  According to {{bibleref2|Matthew|25:1-13}}, ten virgins await a bridegroom; five have brought enough oil for their lamps for the wait, while the oil of the other five runs out. The five virgins who are prepared for the bridegroom's arrival are rewarded, while the five who went to buy further oil miss the bridegroom's arrival and are disowned.

The parable has a clear [[Christian eschatology|eschatological]] theme: be prepared for the [[Day of Judgement]].{{sfn|Barton|Muddiman|2001|p=878}} It was one of the most popular parables in the [[Middle Ages]] and had influence on [[Gothic art]], [[sculpture]] and the [[Sacred architecture|architecture]] of German and French [[cathedrals]].

== Narrative according to the Gospel of Matthew ==
In the Parable of the Ten Virgins, [[Jesus]] tells a story about a party of virgins, perhaps bridesmaids{{sfn|France|1985|p=349}} or torchbearers for a procession,{{sfn|Witherington|1987|p=43}} chosen to participate in a [[Jewish wedding|wedding]]. Each of the ten virgins is carrying a lamp or torch{{sfn|Witherington|1987|p=43}} as they await the coming of the [[bridegroom]], which they expect at some time during the night. Five of the virgins are wise and have brought extra oil for their lamps. Five are foolish and have brought their lamps but no extra oil.

At midnight, all the virgins hear the call to come out to meet the bridegroom. Realising their lamps are going out, the foolish virgins ask the wise ones for oil, but they refuse, saying that there will certainly not (Greek ''ou mē''){{sfn|Nolland|2005|p=1006}} be enough for them to share. While the foolish virgins are away trying to buy more oil, the bridegroom arrives. The wise virgins then accompany him to the celebration. The others arrive too late and are excluded from the event.

{{quotation|Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. Five of them were foolish, and five were wise. Those who were foolish, when they took their lamps, took no oil with them, but the wise took oil in their vessels with their lamps. Now while the bridegroom delayed, they all slumbered and slept. But at midnight there was a cry, "Behold! The bridegroom is coming! Come out to meet him!" Then all those virgins arose, and trimmed their lamps. The foolish said to the wise, "Give us some of your oil, for our lamps are going out." But the wise answered, saying, "What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves." While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. Afterward the other virgins also came, saying, "Lord, Lord, open to us." But he answered, "Most certainly I tell you, I don't know you." Watch therefore, for you don't know the day nor the hour in which the [[Son of man (Christianity)|Son of Man]] is coming.|source={{bibleref2|Matthew| 25:1-13|WEB}}, [[World English Bible]]}}

==Interpretations==
The parable is one of a sequence of responses to a question in [[Matthew 24]]:

{{quotation|And as he sat upon the mount of Olives, the disciples came unto him privately, saying, tell us, when shall these things be? And what shall be the sign of thy coming, and of the end of the world?|Matthew 24:3, [[King James Version]]}}

Other parables in this sequence include the [[parable of the budding fig tree]] (Matthew 24:32–35) and the [[parable of the Faithful Servant]] (Matthew 24:42–51). The parable of the Ten Virgins reinforces the call for readiness in the face of the uncertain time of the [[Second Coming]].{{sfn|France|1985|p=349}} It has been described as a "watching parable".{{sfn|Barry|1911}} Like the [[parable of the Lost Coin]], it is a parable about women which immediately follows, and makes the same point as, a preceding parable about men.{{NoteTag|name=LostCoin}}

[[File:Francken, Hieronymus the Younger - Parable of the Wise and Foolish Virgins - c. 1616.jpg|thumb|This painting by Hieronymus [[Francken]] the Younger (c. 1616) gives a moralistic interpretation of the parable.]]

Along with most early Christian interpreters of this parable,<ref>E.g., Augustine of Hippo, Sermon 43 on the New Testament.</ref> some today continue to understand it as an allegory, whereby Jesus Christ is the bridegroom,{{sfn|France|1985|p=349}}{{sfn|Barry|1911}} echoing the [[Old Testament]] image of God as the bridegroom in {{bibleverse|Jeremiah|2:2}} and similar passages,{{sfn|France|1985|p=349}} and the virgins are the Christians.{{sfn|Ehrman|2016|p=108}} The awaited event is the Second Coming of Christ.{{sfn|France|1985|p=349}}{{sfn|Barry|1911}} Other elements in the story, e.g., lamps, oil, delay of the bridegroom, and exclusion of the foolish virgins from the celebration, also often take on various meanings. [[R. T. France]] writes that the parable is "a warning addressed specifically to those inside the professing church who are not to assume that their future is unconditionally assured."{{sfn|France|1985|p=349}}

This story in its present form in Matthew seems to be an allegory, at least in its implied identification of the bridegroom as the Son of Man (cf. 24:44) and reflection of the church’s experience of delay in his Parousia<ref>Bultmann 1963, pp. 119, 176.</ref><ref>McNeile 1961, p. 359.</ref><ref>Jeremias 1963, p. 51.</ref> – although not a full-blown allegory like the Parable of the Sower, where almost every detail of the story has a hidden meaning.<ref>Matthew 13:3-9; 18-23; cf. Mark 4:3-9; 13-20; Luke 8:4-8; 11-15.</ref> It has been argued that its original form, possibly on the lips of Jesus himself, was likely a narrative parable that simply illustrated the contrasting outcomes of groups who prepared themselves for uncertain circumstances and those who did not.<ref>McNeile 1961, p. 360.</ref><ref>McKenzie 1968, 43:175.</ref><ref>Theissen/Merz 1998, pp. 267, 333.</ref>

The parable does not criticise the virgins for sleeping, since both groups do that,{{sfn|Witherington|1987|p=43}} but for being unprepared as they brought no extra oil. It is unclear as to whether the foolish virgins succeed in purchasing any oil that night:{{sfn|Donahue|2004|p=134|ps=:We never know whether they found it, but when they return, the feast has started and the door is barred."}} most shops would not have been open.{{sfn|Keener|2009|p=597}}{{sfn|Pentecost|1998|p=150}} The New Testament scholar, Dan O. Via, considers the story of the bridesmaids as an example of a tragic parable with an [[Dramatic structure|inverted U-shaped plot]].{{sfn|Via|2007|p=122}} The rising action of the parable is the preparation for the coming of the bridegroom, but a crisis occurs when the bridegroom is delayed. This is the turning point (reversal or [[peripety]]) that leads to disaster.

The parable is not written in praise of virginity,{{sfn|Barry|1911}} and indeed [[Louis of Granada]], in ''The Sinner's Guide'' of 1555, writes "No one makes intercession with the Bridegroom for the five foolish virgins who, after despising the pleasures of the flesh and stifling in their hearts the fire of concupiscence, nay, after observing the great counsel of virginity, neglected the precept of humility and became inflated with pride on account of their virginity."<ref>[[Louis of Granada]], ''[http://www.ewtn.org/library/SPIRIT/granada1-9.htm The Sinner's Guide]'', 1555.</ref>

===Catholic===
[[Friedrich Justus Knecht]] wrote that this parable shows "the necessity of good works", with the spare oil symbolizing good works stored up by faithful Christians, and the lax Christians being those whose faith did not compel them to active love or good deeds.<ref>{{cite book|chapter = [[s:A Practical Commentary on Holy Scripture/LXI. The Parable of the Ten Virgins|LXI. The Parable of the Ten Virgins]]|title = A Practical Commentary on Holy Scripture|year = 1910| publisher = B. Herder |author=Friedrich Justus Knecht |author-link=Justus Knecht }}</ref>

Jesuit [[Roger Baxter]] writes in his ''Meditations for Every Day in the Year'':{{quote|In the [[Church militant]] there are both good and bad, wise and foolish, all expecting the coming of Christ the spouse of the Church, in order to celebrate His nuptials in heaven. Those that keep their faith without charity, which is the life of faith, are like the foolish virgins who had no oil in their lamps, What can be more unwise than to expect the coming of a judge who sees all things, and not to prepare against His coming?"<ref>{{cite book|chapter=[[s:Meditations_For_Every_Day_In_The_Year/Historical_Narratives#486|Ten Virgins]]|title=Meditations For Every Day In The Year|year=1823|publisher=Benziger Brothers|first=Roger|last=Baxter|author-link=Roger Baxter|location=New York}}</ref>}}

===Eastern Orthodox===
St. [[Seraphim of Sarov]]'s interpretation of this parable occurs in his famous conversation called "Acquisition of the Holy Spirit" in which he said, "Some say that the lack of oil in the lamps of the foolish virgins means a lack of good deeds in their lifetime. Such an interpretation is not quite correct. Why should they be lacking in good deeds, if they are called virgins, even though foolish ones? Virginity is the supreme virtue, an angelic state, and it could take the place of all other good works. I think that what they were lacking was the grace of the All-Holy Spirit of God. These virgins practiced the virtues, but in their spiritual ignorance they supposed that the Christian life consisted merely in doing good works. By doing a good deed they thought they were doing the work of God, but they cared little whether they acquired the grace of God's Spirit. These ways of life, based merely on doing good, without carefully testing whether they bring the grace of the Spirit of God, are mentioned in the patristic books: 'There is another way which is deemed good in the beginning, but ends at the bottom of hell.'"<ref>[https://orthochristian.com/47866.html Acquisition of the Holy Spirit - A Conversation with Motovilov]</ref>

===Latter-day Saints===
[[Spencer W. Kimball]] gave an [[the Church of Jesus Christ of Latter-day Saints|LDS]] perspective on the difference between the wise and the foolish virgins, and why they could not share the oil: "This was not selfishness or unkindness. The kind of oil that is needed to illuminate the way and light up the darkness is not shareable. How can one share obedience to the principle of tithing; a mind at peace from righteous living; an accumulation of knowledge? How can one share faith or testimony? How can one share attitudes or chastity.... Each must obtain that kind of oil for himself."{{sfn|Kimball|1993|p=255}}{{sfn|Henrie|2010}}

==Authenticity==
The parable occurs in all ancient [[New Testament manuscripts]] of the Gospel of Matthew, with only slight variations in some words.{{sfn|Anon.|1983|p=24}} Bible commentators and scholars do not entirely agree on the nature of the parable: whether it is an authentic parable of Jesus, based on an authentic parable but significantly modified, or entirely an invention of the early Church.  According to [[Jan Lambrecht (New Testament scholar)|Jan Lambrecht]], "a considerable number of exegetes in fact suppose that the parable of 'The Wise and Foolish Virgins' ultimately goes back to Jesus."{{sfn|Lambrecht|1992|p=204}} Other scholars believe that this parable has only been lightly edited.{{sfn|Snodgrass|2008|p=505}}

The argument for modification is due to the parable's [[Christian eschatology|eschatological]] nature, which seems to speak more directly to the situation of the early Church rather than the situation during Jesus's life (''[[Sitz im Leben]]'').{{sfn|Ehrman|2016|p=108}} A large majority of fellows on the [[Jesus Seminar]], for example, designated the parable as merely similar to something Jesus might have said or simply inauthentic ("grey" or "black").{{sfn|Funk|Hoover|1993|p=254}} [[Bart Ehrman]] wrote that the parable makes sense within the context of the Church during the time period before the Gospel of Matthew was written, around 60&ndash;90&nbsp;AD. Many early Christians believed the [[Second Coming of Jesus]] and the establishment of the Kingdom of God was imminent, yet this did not occur. In the parable, the bridegroom has been "delayed". The parable is thus an encouragement to keep watch and stay prepared for Christians who expected Jesus to have already returned.{{sfn|Ehrman|2016|p=108}}

==Liturgical use==
In the [[Catholic Church]], the parable is the Gospel reading for the 32nd Sunday in [[Ordinary Time]] in Cycle A; in the extraordinary form of the Roman rite (Tridentine Mass), the parable is the Gospel reading for Masses of virgins and [[virgin martyrs]].

In the [[Armenian Orthodox Church]] the parable is the main theme of [[Holy Monday]]. A special Church service enacting the parable of the ten virgins is celebrated on Tuesday evening of the [[Holy Week]].{{Citation needed|date=March 2008}}

In the [[Syriac Orthodox Church]], the parable is used to commemorate the Sunday [[vespers]] service of [[Nahire]]. They believe Nahire symbolizes living in accordance with the 10 virgins, and that only through a life of dedication, vigilance, fasting and prayer can we be ready for the Bridegroom himself.

The parable is the Gospel reading for the 27th Sunday after [[Trinity Sunday|Trinity]] in the traditional [[Lutheran]] lectionary. 

In the [[Revised Common Lectionary]], the parable is read in Year A as the Gospel for ''[[Proper (liturgy)|Proper]] 27 (32nd Sunday in Ordinary Time''; ''24th Sunday After Pentecost)''.<ref name="RCL" />

==In the arts==
This parable has been a popular subject for painting, sculpture, music, and drama.

[[File:Schadow,FW-Die klugen und törichten Jungfrauen-1.JPG|thumb|[[Friedrich Wilhelm Schadow]], ''The Parable of the Wise and Foolish Virgins'', 1838–1842 (detail), [[Städel|Städel Museum]], Frankfurt am Main.]]

===Paintings and engravings===
The parable has been depicted in several paintings, including altarpieces in Northern Europe. A recent example, from 1954, is by [[Tove Jansson]]. In the 19th century, the artists of the [[Nazarene movement]] also took up this theme.

An [[engraving]] titled "The Parable of the Wise and Foolish Virgins" is at the [[Metropolitan Museum of Art]], which labels it "After [[Pieter Bruegel the Elder]]", "ca. 1560–63".<ref>[https://www.metmuseum.org/art/collection/search/383065 The Met]</ref> In his novel [[Là-bas (novel)|Là-bas]], [[Joris-Karl Huysmans]] describes the engraving and writes that Durtal, the novel's protagonist, "was extremely fond of this old engraving, appreciating both the domesticity of the scenes set on earth and the pious naivety, typical of the Primitives, of the heavenly ones".<ref>Huysmans, J.-K. ''The Damned [Là-Bas]'', [[Penguin Books]], 2001, p. 66.</ref>

=== Sculpture ===
[[File:France Strasbourg Cathedral Wise virgins and Christ.jpg|thumb|upright|right|Three wise virgins appear with [[Christ]] on [[Strasbourg Cathedral]].]]

Sculptures of the wise and foolish virgins were a common motif in medieval ecclesial architecture in Europe, especially for the decoration of doorways, and carved figures representing them appear on many of the medieval churches and cathedrals of the [[Gothic architecture|Gothic style]], including:
* [[Amiens Cathedral]]
* [[Auxerre Cathedral]]
* [[Laon Cathedral]]
* [[Notre Dame de Paris]]
* [[Cathedral of Notre-Dame, Reims]]
* [[Strasbourg Cathedral]]
* [[Erfurt Cathedral]]
* [[Freiburg Minster]]
* [[Magdeburg Cathedral]]

The virgins are also depicted on cathedrals in Switzerland and other countries;{{cn|date=February 2022}} the portal leading into the main church of [[Hovhannavank]] (1216-1221) in Armenia has carved scenes from the Parable of the Wise and Foolish Virgins.

The ubiquity of such sculptures has inspired a fictional description: the carvings on the doors of Kingsbridge cathedral in [[Ken Follett|Ken Follett's]] novel ''[[World Without End (Follett novel)|World Without End]]'', set in the [[Late Middle Ages]].

=== Music ===
[[File:Wachet auf 2.jpg|thumb|upright=1|The third stanza of ''Wachet auf, ruft uns die Stimme'', here as the final movement of Bach's chorale cantata]]

Several religious musical compositions have been inspired by the parable. Its message was formed into a [[hymn]], "[[Wachet auf, ruft uns die Stimme]]", by [[Philipp Nicolai]], which [[Johann Sebastian Bach]] used for his [[Chorale cantata (Bach)|chorale cantata]] [[Wachet auf, ruft uns die Stimme, BWV 140|''Wachet auf, ruft uns die Stimme'', BWV 140]]. The parable forms the theme for other hymns as well, including the 19th-century hymn "Behold the Bridegroom Cometh" by [[George Frederick Root]], which begins:
{{poemquote|
Our lamps are trimmed and burning,
Our robes are white and clean;
We’ve tarried for the Bridegroom,
Oh, may we enter in?
}}

[[The Wise Virgins]] is a one-act ballet, written in 1941 by [[William Walton]], based on the music of [[Johann Sebastian Bach]], with choreography by [[Frederick Ashton]].

"[[Keep Your Lamp Trimmed and Burning]]" is a [[gospel blues]] song based on the parable. It has been recorded by such artists as [[Blind Willie Johnson]], [[Pearly Brown|Reverend Pearly Brown]], and [[Reverend Gary Davis|Rev. "Blind" Gary Davis]].

Non-religious music has also used the parable as a theme, such as the ballet "The wise and the foolish virgins" by Swedish composer [[Kurt Atterberg]] (1887–1974), written in 1920.

A reference is made to the parable in the 2002 [[Johnny Cash]] song "[[The Man Comes Around (song)|The Man Comes Around]]," which draws heavily on the Bible.

On the 1974 album by [[Genesis (band)|Genesis]] — ''[[The Lamb Lies Down on Broadway]]'' — a reference to the parable is made in the song ''[[The Carpet Crawlers]]'': "and the wise and foolish virgins giggle with their bodies glowing bright."

===Drama===
From early Christian times, the story of the ten virgins has been told as a [[mystery play]]. [[Methodius of Olympus|St Methodius]] wrote the ''Banquet of the Ten Virgins'',{{sfn|Methodius|1885}} a mystery play in Greek. ''[[Sponsus]]'', a mid-11th-century play, was performed in both Latin and Occitan. The German play ''[[Ludus de decem virginibus]]'' was first performed on 4 May 1321. There was also a Dutch play of the late Middle Ages.

== See also ==
* [[Life of Jesus in the New Testament]]
* [[Matthew 25]]
* [[Ministry of Jesus]]
* [[Lamp under a bushel]]
* [[Parable of the Faithful Servant]]
* [[Parable of the great banquet]]
* [[Parable of the Wedding Feast]]

== Notes ==
{{NoteFoot
|notes =
{{NoteTag|name=LostCoin|The [[parable of the Lost Coin]] follows the [[parable of the Lost Sheep]] and this parable follows the [[parable of the Faithful Servant]].}}
}}

== References ==
=== Citations ===
{{Reflist
|refs =
<ref name="RCL">{{cite web |url = https://lectionary.library.vanderbilt.edu/texts.php?id=168 |title = Year A - Season after Pentecost - Proper 27 (32) |work= Revised Common Lectionary |via= Vanderbilt Divinity Library }}</ref>
}}

=== Sources ===
{{refbegin|37em|indent=yes}}
*{{cite book |author= |title=The Greek New Testament |first= |url=https://books.google.com/books?id=EPK5rQEACAAJ |year=1983 |publisher=United Bible Society |isbn=978-3-438-05110-3 |editor-last=Aland |editor-first=Kurt |edition=4th}}
* {{cite CE1913 |wstitle=Parables |first=William |last=Barry|volume=11}}
* {{cite book |first1=John |last1=Barton |first2=John |last2=Muddiman |url=https://books.google.com/books?id=wCRYl9Ikk6EC&pg=PA878 |title=The Oxford Bible Commentary |publisher=Oxford University Press |date=2001 |isbn=0-19-875500-7}}
*{{cite book |chapter=[[s:Meditations_For_Every_Day_In_The_Year/Historical_Narratives#486|The Ten Virgins]] |title=Meditations For Every Day In The Year |year=1823 |publisher=Benziger Brothers |first=Roger |last=Baxter |author-link=Roger Baxter |location=New York |pages=486–488}}
*{{cite book |last=Beare |first=Francis Wright |title=The Earliest Records of Jesus |url= |year=1962 |publisher=Abingdon Press |isbn= |location=New York}}
*{{cite book |last=Bultmann |first=Rudolf |title=The History of the Synoptic Tradition |url= |year=1963 |publisher=Harper & Row |isbn= |location=New York}}
*{{cite book |last=Crossan |first=John Dominic |title=In Parables: The Challenge of the Historical Jesus |url= |year=1973 |publisher=Harper & Row |isbn= |location=San Francisco}}
*{{cite book |last=Donahue |first=John R. |title=Hearing the Word of God: Reflections on the Sunday Readings: Year A |url=https://books.google.com/books?id=9ArODuoyndAC&pg=PA134 |year=2004 |publisher=Liturgical Press |isbn=978-0-8146-2785-3}}
*{{cite book |last=Ehrman |first=Bart D. |author-link=Bart D. Ehrman |title=Jesus Before the Gospels: How the Earliest Christians Remembered, Changed, and Invented Their Stories of the Savior |url=https://books.google.com/books?id=oQfVCQAAQBAJ&pg=PA108 |year=2016 |publisher=HarperOne |isbn=978-0-06-228523-2}}
*{{cite book |last=France |first=R. T. |title=The Gospel According to Matthew: An Introduction and Commentary |url=https://books.google.com/books?id=ttTgacXnLV8C&pg=PA349 |year=1985 |publisher=Wm. B. Eerdmans |isbn=978-0-8028-0063-3}}
*{{cite book |last1=Funk |first1=Robert Walter |author1-link=Robert Walter Funk |last2=Hoover |first2=Roy W. |title=The Five Gospels: The Search for the Authentic Words of Jesus : New Translation and Commentary |url=https://books.google.com/books?id=7h2ykq-JZK8C |year=1993 |publisher=Macmillan |isbn=978-0-02-541949-0 |via=[[Jesus Seminar]]}}
*{{cite web |url=http://www.ldsbc.edu/index.php?option=com_content&view=article&id=1235:preparation-a-learning-model-discovery&catid=9:devotionals&Itemid=554 |title=LDS Business College Devotional - Preparation: A Learning Model Discovery |last=Henrie |first=Lynda |date=14 July 2010 |publisher=[[LDS Business College]] |access-date=14 June 2011}}
*{{cite book |last=Jeremias |first=Joachim |title=The Parables of Jesus |url= |year=1963 |publisher=Charles Scribner's Sons |isbn= |location=New York}}
*{{cite book |last=Keener |first=Craig S. |title=The Gospel of Matthew: A Socio-Rhetorical Commentary |url=https://books.google.com/books?id=8C2Y_HaL5W0C&pg=PA597 |year=2009 |publisher=Wm. B. Eerdmans |isbn=978-0-8028-6498-7}}
*{{cite book |last=Kimball |first=Spencer W. |title=Faith Precedes the Miracle |url=https://books.google.com/books?id=MZWpOwAACAAJ |year=1993 |publisher=Deseret Book Co. |isbn=978-0-87579-707-6}}
*{{cite book |chapter=[[s:A Practical Commentary on Holy Scripture/LXI. The Parable of the Ten Virgins|The Parable of the Ten Virgins]] |title=A Practical Commentary on Holy Scripture |year=1910 |publisher=B. Herder |author=Knecht |first=Friedrich Justus}}
*{{cite book |last=Lambrecht |first=Jan |title=Out of the Treasure: The Parables in the Gospel of Matthew |url=https://books.google.com/books?id=PXfgMs0FIbgC&pg=PA204 |year=1992 |publisher=Peeters |isbn=978-90-6831-161-7}}
*{{cite book |last=McKenzie |first=John L. |title=The Jerome Biblical Commentary (The Gospel According to Matthew) |url= |year=1968 |publisher=Prentice-Hall |isbn= |editor-last=Brown |editor-first=Raymond E.}}
*{{cite book |last=McNeile |first=Alan Hugh |title=The Gospel According to St. Matthew |url= |year=1961 |publisher=Macmillan |isbn= |location=New York}}
*{{cite wikisource |wslink=Ante-Nicene Fathers/Volume VI/Methodius/Banquet of the Ten Virgins/Introduction|author=Methodius|authorlink=Methodius of Olympus|translator= William R. Clark |year=1885|title=Banquet of the Ten Virgins}}
*{{cite book |last=Nolland |first=John |title=The Gospel of Matthew |url=https://books.google.com/books?id=9cL_kpdUE-oC&pg=PA1006 |year=2005 |publisher=Wm. B. Eerdmans |isbn=978-0-8028-2389-2}}
*{{cite book |last=Pentecost |first=J. Dwight |author-link=J. Dwight Pentecost |title=The Parables of Jesus: Lessons in Life from the Master Teacher |url=https://books.google.com/books?id=k_VVxjLkN2UC&pg=PA150 |year=1998 |publisher=Kregel |isbn=978-0-8254-9715-5}}
*{{cite book |last=Snodgrass |first=Klyne |author-link=Klyne Snodgrass |title=Stories with Intent: A Comprehensive Guide to the Parables of Jesus |url=https://books.google.com/books?id=kFyt0VhErywC&pg=PA505 |year=2008 |publisher=Wm. B. Eerdmans |isbn=978-0-8028-4241-1}}
*{{cite book |last1=Theissen |first1=Gerd |title=The Historical Jesus: A Comprehensive Guide |last2=Merz |first2=Annette |url= |year=1998 |publisher=Fortress Press |isbn= |location=Minneapolis}}
* {{cite book |last=Via |first=Dan O. |title=The Parables: Their Literary and Existential Dimension |url=https://books.google.com/books?id=a-NJAwAAQBAJ&pg=PA122 |year=2007 |publisher=Wipf and Stock |isbn=978-1-55635-119-8}}
* {{cite book |last=Witherington |first=Ben |title=Women in the Ministry of Jesus: A Study of Jesus' Attitudes to Women and Their Roles as Reflected in His Earthly Life |url=https://books.google.com/books?id=xGePuntVBhgC&pg=PA43 |year=1987 |publisher=Cambridge University Press |isbn=978-0-521-34781-5}}
{{refend}}

== External links ==
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