KJV: And he went out about the third hour, and saw others standing idle in the marketplace,
YLT: 'And having gone forth about the third hour, he saw others standing in the market-place idle,
Darby: And having gone out about the third hour, he saw others standing in the market-place idle;
ASV: And he went out about the third hour, and saw others standing in the marketplace idle;
| ἐξελθὼν | having gone out |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
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| περὶ | about |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| τρίτην | the third |
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Parse: Adjective, Accusative Feminine Singular Root: τρίτον Sense: the third. |
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| ὥραν | hour |
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Parse: Noun, Accusative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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| εἶδεν | he saw |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: εἶδον Sense: to see with the eyes. |
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| ἄλλους | others |
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Parse: Adjective, Accusative Masculine Plural Root: ἄλλος Sense: another, other. |
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| ἑστῶτας | standing |
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Parse: Verb, Perfect Participle Active, Accusative Masculine Plural Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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| ἀγορᾷ | marketplace |
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Parse: Noun, Dative Feminine Singular Root: ἀγορά Sense: any assembly, especially of the people. |
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| ἀργούς | idle |
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Parse: Adjective, Accusative Masculine Plural Root: ἀργός Sense: free from labour, at leisure. |
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Greek Commentary for Matthew 20:3
The market place was the place where men and masters met for bargaining. At Hamadan in Persia, Morier in Second Journey through Persia, as cited by Trench in his Parables, says: “We observed every morning, before the sun rose, that a numerous band of peasants were collected, with spades in their hands, waiting to be hired for the day to work in the surrounding fields.” [source]
Reverse Greek Commentary Search for Matthew 20:3
Associative instrumental case with ηκολουτησαν ēkolouthēsan It was the supreme opportunity of these two blind men. Note two demoniacs in Matthew 8:28 and two blind men in Matthew 20:30. See the same word παραγων paragōn used of Jesus in Matthew 9:9. [source]
Considerable, more than sufficient. Often in Luke and the papyri in this sense. See note on Matthew 3:11 for the other sense of fit for οχλου ικανου hikanos Aramaic name like Bartholomew, αρτιμαιος bar meaning son like Hebrew ben. So Mark explains the name meaning “the son of Timaeus” Mark alone gives his name while Matthew 20:30 mentions two which see for discussion.Blind beggar (ο υιος Τιμαιου tuphlos prosaitēs), “begging” (τυπλος προσαιτης epaitōn) Luke has it (Luke 18:35). All three Gospels picture him as sitting by the roadside (επαιτων ekathēto para tēn hodon). It was a common sight. Bartimaeus had his regular place. Vincent quotes Thomson concerning Ramleh: “I once walked the streets counting all that were either blind or had defective eyes, and it amounted to about one-half the male population. The women I could not count, for they are rigidly veiled” (The Land and the Book). The dust, the glare of the sun, the unsanitary habits of the people spread contagious eye-diseases. [source]
Imperfect tense. Kept rebuking repeatedly. So Luke 18:39. Aorist tense in Matthew 20:31. [source]
Ingressive aorist subjunctive, become silent.The more a great deal (πολλωι μαλλον pollōi māllon). So Luke 18:39. Only μειζον meizon in Matthew 20:31. [source]
So Luke 18:39. Only μειζον meizon in Matthew 20:31. [source]
Second aorist active ingressive participle. So Matthew 20:32. Luke 18:40 has στατεις statheis aorist passive participle. [source]
The Aramaic word translated Lord (Kurie) in Matthew 20:33 and Luke 18:41. This very form occurs again in John 20:16.That I may receive my sight (ινα αναβλεπσω hina anablepsō). To recover sight (ανα anȧ), see again. Apparently he had once been able to see. Here ινα hina is used though τελω thelō is not (cf. Mark 10:35). The Messiah was expected to give sight to the blind (Isaiah 61:1; Luke 4:18; Luke 7:22). [source]
Asking for something. He probably was by the wayside between the old Jericho and the new Roman Jericho. Mark gives his name Bartimaeus (Mark 10:46). Matthew 20:30 mentions two. [source]
Present middle indicative retained in indirect discourse as παραγει paragei is in Matthew 20:30. No reason for differences of English tenses in the two passages (was passing by, passeth by). [source]
First aorist passive where Mark 10:49; Matthew 20:32 have στας stas (second aorist active) translated “stood still.” One is as “still” as the other. The first is that Jesus “ stopped.” [source]
Same idiom in Mark 10:51; Matthew 20:32 which see, the use of τελω thelō without ινα hina with aorist subjunctive (or future indicative). See same references also for ινα αναβλεπσω hina anablepsō “that I may see again” without verb before ινα hina Three uses of αναβλεπω anablepō here (Luke 18:41, Luke 18:42, Luke 18:43). [source]
Present active participle of παραγω paragō old verb to go along, by, or past (Matthew 20:30). Only example in this Gospel, but in 1 John 2:8, 1 John 2:17. The day was after the stirring scenes in chapter 8, but not at the feast of dedication as Westcott argues. That comes three months later (John 10:22). From his birth Ablative case with εκ ek of old word from γενω γινομαι genō class="normal greek">τυπλος εκ γενετης ginomai Here alone in N.T., but the phrase tuphlos ek genetēs is common in Greek writers. Probably a well-known character with his stand as a beggar (John 9:5). [source]
Perfective use of κατα kata in composition, old verb, but here only in N.T., to use up, use to the full. Papyri give examples of this sense. This is more likely the idea than “abusing” it. For the fashion of this world passeth away (παραγει γαρ το σχημα του κοσμου τουτου paragei gar to schēma tou kosmou toutou). Cf. 1 John 2:17. Σχημα Schēma is the habitus, the outward appearance, old word, in N.T. only here and Philemon 2:7. Παραγει Paragei (old word) means “passes along” like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Matthew 20:30). [source]
Cf. 1 John 2:17. Σχημα Schēma is the habitus, the outward appearance, old word, in N.T. only here and Philemon 2:7. Παραγει Paragei (old word) means “passes along” like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Matthew 20:30). [source]
There is no verb in the Greek for “let see” For this use of ινα hina with the subjunctive as a practical imperative without a principal verb (an elliptical imperative) see note on Mark 5:23, Matthew 20:32, 1 Corinthians 7:29, 2 Corinthians 8:7, Ephesians 4:29 (Robertson, Grammar, p. 994). “Fear” (ποβηται phobētai present middle subjunctive) here is “reverence.” [source]
An unusual idiom. The verb αγαπατω agapātō (present active imperative) agrees with εκαστος hekastos and so is third singular instead of αγαπατε agapāte (second plural) like υμεις humeis The use of οι κατ ενα hoi kath' hena after υμεις humeis = “ye one by one” and then εκαστος hekastos takes up (individualizes) the “one” in partitive apposition and in the third person. Let the wife see that she fear (η γυνη ινα ποβηται hē gunē hina phobētai). There is no verb in the Greek for “let see” (βλεπετω blepetō). For this use of ινα hina with the subjunctive as a practical imperative without a principal verb (an elliptical imperative) see note on Mark 5:23, Matthew 20:32, 1 Corinthians 7:29, 2 Corinthians 8:7, Ephesians 4:29 (Robertson, Grammar, p. 994). “Fear” (ποβηται phobētai present middle subjunctive) here is “reverence.” [source]
There is no ειναι einai (to be) in the Greek. This very idiom without ειναι einai after μαντανω manthanō occurs in Plato and Dio Chrysostom, though unusual. Αργαι Argai (idle) is old adjective See note on Matthew 20:3 and note on Titus 1:12. Going about (περιερχομεναι perierchomenai). Present middle participle of περιερχομαι perierchomai old compound verb. See note on Acts 19:13 of strollers. From house to house Literally “the houses,” “wandering around the houses.” Vivid picture of idle tattlers and gossipers. But tattlers also (αλλα και πλυαροι alla kai phluaroi). Old word from πλυω phluō (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. Πλυαρεω Phluareō in 3 John 1:10 only in N.T. And busybodies Old word (from περι εργον periπεριεργαζομαι ergon), busy about trifles to the neglect of important matters. In N.T. only here and Acts 19:19. See note on 2 Thessalonians 3:11 for τα μη δεοντα periergazomai Things which they ought not (α μη δει ta mē deonta). “The not necessary things,” and, as a result, often harmful. See note on Titus 1:11 ha mē dei (which things are not necessary). [source]
In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ἵνα thator λέγων saying(Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty ( τιμή ); charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment. [source]
From ἀ , not, and ἔργον , work. Hence, more correctly, as Rev., idle. Compare “idle word” (Matthew 12:36); “standing idle ” (Matthew 20:3, Matthew 20:6); also, 1 Timothy 5:13. The tautology, barren and unfruitful, is thus avoided. [source]
This newness is shown supremely in Christ and in disciples when they walk as Jesus did (1 John 2:6).Because (οτι hoti). Explanation of the paradox.Is passing away Present middle indicative of παραγω paragō old verb, to lead by, to go by (intransitive), as in Matthew 20:30. Night does pass by even if slowly. See this verb in 1 John 2:17 of the world passing by like a procession.True (αλητινον alēthinon). Genuine, reliable, no false flicker.Already shineth Linear present active, “is already shining” and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. John 1:5-9), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See 1 John 1:5. [source]
Present middle indicative of παραγω paragō old verb, to lead by, to go by (intransitive), as in Matthew 20:30. Night does pass by even if slowly. See this verb in 1 John 2:17 of the world passing by like a procession.True (αλητινον alēthinon). Genuine, reliable, no false flicker.Already shineth Linear present active, “is already shining” and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. John 1:5-9), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See 1 John 1:5. [source]