KJV: But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.
YLT: and the Pharisees, having heard that he did silence the Sadducees, were gathered together unto him;
Darby: But the Pharisees, having heard that he had put the Sadducees to silence, were gathered together.
ASV: But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together.
| Οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| Φαρισαῖοι | the Pharisees |
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Parse: Noun, Nominative Masculine Plural Root: Φαρισαῖος Sense: A sect that seems to have started after the Jewish exile. |
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| ἀκούσαντες | having heard |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἐφίμωσεν | He had silenced |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: κημόω Sense: to close the mouth with a muzzle, to muzzle. |
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| Σαδδουκαίους | Sadducees |
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Parse: Noun, Accusative Masculine Plural Root: Σαδδουκαῖος Sense: a religious party at the time of Christ among the Jews, who denied that the oral law was a revelation of God to the Israelites, and who deemed the written law alone to be obligatory on the nation, as the divine authority. They denied the following doctrines:. |
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| συνήχθησαν | were gathered |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: συνάγω Sense: to gather together, to gather. |
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| ἐπὶ | together |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| αὐτό | same |
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Parse: Personal / Possessive Pronoun, Accusative Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Matthew 22:34
Muzzled the Sadducees. The Pharisees could not restrain their glee though they were joining with the Sadducees in trying to entrap Jesus. [source]
First aorist passive, were gathered together. Επι το αυτο Epi to auto explains more fully συν suṅ See also Acts 2:47. “Mustered their forces” (Moffatt). [source]
There is a kind of grim humor in the use of this word: he had muzzled the Sadducees. Compare Matthew 22:12. [source]
Reverse Greek Commentary Search for Matthew 22:34
First aorist passive imperative of πιμοω phimoō “Be quiet,” Moffatt translates it. But it is a more vigorous word, “Be muzzled” like an ox. So literally in Deuteronomy 25:4, 1 Corinthians 9:9; 1 Timothy 5:18. It is common in Josephus, Lucian, and the lxx. See Matthew 22:12, Matthew 22:34. Gould renders it “Shut up.” “Shut your mouth” would be too colloquial. Vincent suggests “gagged,” but that is more the idea of επιστομαζειν epistomazein in Titus 1:11, to stop the mouth. [source]
The victory of Christ over the Sadducees pleased the Pharisees who now had come back with mixed emotions over the new turn of things (Matthew 22:34). Luke 20:39 represents one of the scribes as commending Jesus for his skilful reply to the Sadducees. Mark here puts this scribe in a favourable light, “knowing that he had answered them well” “Them” here means the Sadducees. But Matthew 22:35 says that this lawyer (νομικος nomikos) was “tempting” (πειραζων peirazōn) by his question. “A few, among whom was the scribe, were constrained to admire, even if they were willing to criticize, the Rabbi who though not himself a Pharisee, surpassed the Pharisees as a champion of the truth.” That is a just picture of this lawyer. [source]
First aorist participle, no longer passive in idea. The lawyer‘s answer is first from the Shema (Deuteronomy 6:3; Deuteronomy 11:13) which was written on the phylacteries. The second part is from Leviticus 19:18 and shows that the lawyer knew the law. At a later time Jesus himself in the temple gives a like summary of the law to a lawyer (Mark 12:28-34; Matthew 22:34-40) who wanted to catch Jesus by his question. There is no difficulty in the two incidents. God is to be loved with all of man‘s four powers (heart, soul, strength, mind) here as in Mark 12:30. [source]
Literally, multitude of names. This Hebraistic use of ονομα onoma = person occurs in the lxx (Numbers 1:2; 18:20; 3:40, 43; 26:53) and in Revelation 3:4; Revelation 11:13. Together (επι το αυτο epi to auto). The word “gathered” is not in the Greek here, but it does occur in Matthew 22:34 and that is undoubtedly the idea in Luke 17:35 as in Acts 2:1, Acts 2:44, Acts 2:47; 1 Corinthians 11:20; 1 Corinthians 14:23. So also here. They were in the same place (το αυτο to auto). About a hundred and twenty A crowd for “the upper room.” No special significance in the number 120, just the number there. [source]
The word “gathered” is not in the Greek here, but it does occur in Matthew 22:34 and that is undoubtedly the idea in Luke 17:35 as in Acts 2:1, Acts 2:44, Acts 2:47; 1 Corinthians 11:20; 1 Corinthians 14:23. So also here. They were in the same place (το αυτο to auto). [source]
Quotation from Deuteronomy 25:4. Prohibition by ου ou and the volitive future indicative. Πιμοω Phimoō to muzzle (from πιμος phimos a muzzle for dogs and oxen), appears first in Aristophanes (Clouds, 592) and not again till lxx and N.T., though in the papyri also. Evidently a vernacular word, perhaps a slang word. See metaphorical use in Matthew 22:12, Matthew 22:34. Αλοωντα Aloōnta is present active participle of the old verb αλοαω aloaō occurs in the N.T. only here (and 1 Corinthians 9:10) and 1 Timothy 5:18 where it is also quoted. It is probably derived from αλος halos or αλον halon a threshing-floor, or the disc of a shield or of the sun and moon. The Egyptians according to the monuments, used oxen to thresh out the grain, sometimes donkeys, by pulling a drag over the grain. The same process may be found today in Andalusia, Italy, Palestine. A hieroglyphic inscription at Eileithyas reads: [source]
In N.T. mostly in the metaphorical sense of putting to silence. See on speechless, Matthew 22:12, and see on put to silence, Matthew 22:34. Also see on Mark 4:39. On the whole passage see note on 1 Corinthians 9:9. [source]
Subfinal use of ινα hina in apposition with εντολη entolē (commandment) and explanatory of it, as in John 15:12 See Christ‘s summary of the commandments (Mark 12:28-31; Matthew 22:34-40).So these two points here (1) We should believe (πιστευσωμεν pisteusōmen first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive πιστευωμεν pisteuōmen) either in a crisis (aorist) or the continuous tenor (present) of our lives. The “name” of Jesus Christ here stands for all that he is, “a compressed creed” (Westcott) as in 1 John 1:3. Note dative ονοματι onomati here with πιστευω pisteuō as in 1 John 5:10, though εις ονομα eis onoma (on the name) in 1 John 5:13; John 1:12; John 2:23; John 3:18.But (2) we should love one another” There are frequent points of contact between this Epistle and the words of Jesus in John 13-17. [source]