KJV: And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,
YLT: And Jesus having come to the house of the ruler, and having seen the minstrels and the multitude making tumult,
Darby: And when Jesus was come to the house of the ruler, and saw the flute-players and the crowd making a tumult,
ASV: And when Jesus came into the ruler's house, and saw the flute-players, and the crowd making a tumult,
ἐλθὼν | having come |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἔρχομαι Sense: to come. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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οἰκίαν | house |
Parse: Noun, Accusative Feminine Singular Root: οἰκία Sense: a house. |
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τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἄρχοντος | ruler |
Parse: Noun, Genitive Masculine Singular Root: ἄρχων Sense: a ruler, commander, chief, leader. |
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ἰδὼν | having seen |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: εἶδον Sense: to see with the eyes. |
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αὐλητὰς | flute players |
Parse: Noun, Accusative Masculine Plural Root: αὐλητής Sense: a flute player. |
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ὄχλον | crowd |
Parse: Noun, Accusative Masculine Singular Root: ὄχλος Sense: a crowd. |
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θορυβούμενον | making a commotion |
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular Root: θορυβέω Sense: to make a noise or uproar, be turbulent. |
Greek Commentary for Matthew 9:23
The girl was just dead, but already a crowd “making a tumult” Besides the several flute-players (voluntary or hired) there were probably “some hired mourning women (Jeremiah 9:17) praeficae, whose duty it was to sing naenia in praise of the dead” (Bruce). These when put out by Jesus, “laughed him to scorn” (κατεγελων kategelōn), in a sort of loud and repeated (imperfect) guffaw of scorn. Jesus overcame all this repellent environment. [source]
More correctly, as Rev., flute -players, hired or volunteering as mourners. [source]
Rev., tumult. Representing the loud screaming and wailing by the women. It is the word used in Acts 17:5: “Set the city in an uproar. ” [source]
Reverse Greek Commentary Search for Matthew 9:23
Middle voice. Jesus had dismissed one crowd (Mark 5:37), but finds the house occupied by the hired mourners making bedlam (τορυβος thorubos) as if that showed grief with their ostentatious noise. Matthew 9:23 spoke of flute-players (αυλητας aulētas) and the hubbub of the excited throng (τορυβουμενον thoruboumenon Cf. Mark 14:2; Acts 20:1, Acts 21:34). [source]
Rev., more correctly, make ye no ado. They were beginning to utter passionate outcries. See Matthew 9:23; Mark 5:39. [source]
Second aorist middle (indirect, to themselves) participle of προσλαμβανω proslambanō old and common verb. Certain vile fellows of the rabble (των αγοραιων ανδρας τινας πονηρους tōn agoraiōn andras tinas ponērous). The αγορα agora or market-place was the natural resort for those with nothing to do (Matthew 20:4) like the court-house square today or various parks in our cities where bench-warmers flock. Plato (Protagoras 347 C) calls these αγοραιοι agoraioi (common word, but in N.T. only here and Acts 19:38) idlers or good-for-nothing fellows. They are in every city and such “bums” are ready for any job. The church in Thessalonica caught some of these peripatetic idlers (2 Thessalonians 3:10.) “doing nothing but doing about.” So the Jewish preachers gather to themselves a choice collection of these market-loungers or loafers or wharf-rats. The Romans called them subrostrani (hangers round the rostrum or subbasilicari). Gathering a crowd Literally, making or getting Imperfect active of τορυβεω thorubeō from τορυβος thorubos (tumult), old verb, but in the N.T. only here and Acts 20:10; Matthew 9:23; Mark 4:39. They kept up the din, this combination of rabbis and rabble. Assaulting the house of Jason Second aorist (ingressive) active of επιστημι ephistēmi taking a stand against, rushing at, because he was Paul‘s host. He may have been a Gentile (Jason the name of an ancient king of Thessaly), but the Jews often used it for Joshua or Jesus (II Macc. Joshua 1:7). They sought (εζητουν ezētoun). Imperfect active. They burst into the house and searched up and down. Them Paul and Silas. They were getting ready to have a lynching party. [source]
Literally, making or getting Imperfect active of τορυβεω thorubeō from τορυβος thorubos (tumult), old verb, but in the N.T. only here and Acts 20:10; Matthew 9:23; Mark 4:39. They kept up the din, this combination of rabbis and rabble. Assaulting the house of Jason Second aorist (ingressive) active of επιστημι ephistēmi taking a stand against, rushing at, because he was Paul‘s host. He may have been a Gentile (Jason the name of an ancient king of Thessaly), but the Jews often used it for Joshua or Jesus (II Macc. Joshua 1:7). They sought (εζητουν ezētoun). Imperfect active. They burst into the house and searched up and down. Them Paul and Silas. They were getting ready to have a lynching party. [source]
Imperfect active of τορυβεω thorubeō from τορυβος thorubos (tumult), old verb, but in the N.T. only here and Acts 20:10; Matthew 9:23; Mark 4:39. They kept up the din, this combination of rabbis and rabble. [source]
Second aorist active participle of συνπεριλαμβανω sunperilambanō old verb to embrace completely (take hold together round), but only here in the N.T. In Ezra 5:3. Make ye no ado (μη τορυβειστε mē thorubeisthe). Stop (μη mē and present middle imperative of τορυβεω thorubeō) making a noise (τορυβος thorubos) as the people did on the death of Jairus‘s daughter (Matthew 9:23 τορυβουμενου thoruboumenou and Mark 5:38 τορυβου thorubou) when Jesus asked Τι τορυβειστε Ti thorubeisthė For his life is in him This language is relied on by Ramsay, Wendt, Zoeckler to show that Eutychus had not really died, but had merely swooned. Paul‘s language would suit that view, but it suits equally well the idea that he had just been restored to life and so is indecisive. Furneaux urges also the fact that his friends did not bring him back to the meeting till morning (Acts 20:12) as additional evidence that it was a case of swooning rather than of death. But this again is not conclusive as they would naturally not take him back at once. One will believe here as the facts appeal to him. [source]
Stop (μη mē and present middle imperative of τορυβεω thorubeō) making a noise (τορυβος thorubos) as the people did on the death of Jairus‘s daughter (Matthew 9:23 τορυβουμενου thoruboumenou and Mark 5:38 τορυβου thorubou) when Jesus asked Τι τορυβειστε Ti thorubeisthė [source]
Rev., flute-players. Only here and Matthew 9:23. The female flute-players, usually dissolute characters, were indispensable attendants at the Greek banquets. Plato makes Eryximachus in “the Symposium,” say: “I move that the flute-girl who has just made her appearance, be told to go away and play to herself, or, if she likes, to the women who are within. Today let us have conversation instead” (“Symposium,” 176). Again, Socrates says: “The talk about the poets seems to me like a commonplace entertainment to which a vulgar company have recourse; who, because they are not able to converse and amuse one another, while they are drinking, with the sound of their own voices and conversation, by reason of their stupidity, raise the price of flute-girls in the market, hiring for a great sum the voice of a flute instead of their own breath, to be the medium of intercourse among them” (“Protagoras,” 347). Compare Isaiah 24:8; Ezekiel 26:13. [source]
Old word (from κιταρα kithara harp, and ωιδος ōidos singer) as in Revelation 14:2.Of minstrels (μουσικων mousikōn). Old word (from μουσα mousa music), here only in N.T., one playing on musical instruments.Of flute-players Old word (from αυλεω auleō to play on a flute, Matthew 11:17, αυλος aulos flute, 1 Corinthians 14:7), in N.T. only here and Matthew 9:23.Of trumpeters (σαλπιστων salpistōn). Late form for the earlier σαλπιγκτης salpigktēs (from σαλπιζω salpizō), here only in N.T.Shall be heard no more at all First aorist passive subjunctive of ακουω akouō with the double negative as below, with πωνη μυλου phōnē mulou (sound of the millstone), and as in Revelation 18:21 with ου με ευρετηι ou me heurethēi and again with πας τεχνιτης pās technitēs (craftsman). This old word is from τεχνη technē art, as here in some MSS. (“of whatsoever craft,” πασης τεχνης pasēs technēs). Τεχνιτης Technitēs occurs also in this sense in Acts 19:24, Acts 19:38; and in Hebrews 11:10 of God as the Architect. There is power in this four-fold sonorous repetition of ου μη ou mē and the subjunctive with two more examples in Revelation 18:23. [source]
Old word (from αυλεω auleō to play on a flute, Matthew 11:17, αυλος aulos flute, 1 Corinthians 14:7), in N.T. only here and Matthew 9:23.Of trumpeters (σαλπιστων salpistōn). Late form for the earlier σαλπιγκτης salpigktēs (from σαλπιζω salpizō), here only in N.T.Shall be heard no more at all First aorist passive subjunctive of ακουω akouō with the double negative as below, with πωνη μυλου phōnē mulou (sound of the millstone), and as in Revelation 18:21 with ου με ευρετηι ou me heurethēi and again with πας τεχνιτης pās technitēs (craftsman). This old word is from τεχνη technē art, as here in some MSS. (“of whatsoever craft,” πασης τεχνης pasēs technēs). Τεχνιτης Technitēs occurs also in this sense in Acts 19:24, Acts 19:38; and in Hebrews 11:10 of God as the Architect. There is power in this four-fold sonorous repetition of ου μη ou mē and the subjunctive with two more examples in Revelation 18:23. [source]