The Meaning of Matthew 20:1 Explained

Matthew 20:1

KJV: For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.

YLT: 'For the reign of the heavens is like to a man, a householder, who went forth with the morning to hire workmen for his vineyard,

Darby: For the kingdom of the heavens is like a householder who went out with the early morn to hire workmen for his vineyard.

ASV: For the kingdom of heaven is like unto a man that was a householder, who went out early in the morning to hire laborers into his vineyard.

KJV Reverse Interlinear

For  the kingdom  of heaven  is  like  unto a man  [that is] an householder,  which  went out  early in the morning  to hire  labourers  into  his  vineyard. 

What does Matthew 20:1 Mean?

Study Notes

vineyard
See, Isaiah 5:7 ; Matthew 21:28-33 ; John 15:1-5 .
teach
Or, disciple. See Mark 16:15 ; Mark 16:16 ; Luke 24:47 ; Luke 24:48 ; Acts 1:8 .
Name
The word is in the singular, the "name," not names. Father, Son, and Holy Spirit is the final name of the one true God. It affirms:
(1) That God is one.
(2) That He subsists in a personality which is threefold, indicated by relationship as Father and Son; by a mode of being as Spirit; and by the different parts taken by the Godhead in manifestation and in the work of redemption, e.g. John 3:5 ; John 3:6 (Spirit), John 3:16 ; John 3:17 (Father and Son). In; Matthew 3:16 ; Matthew 3:17 ; Mark 1:10 ; Mark 1:11 ; Luke 3:21 ; Luke 3:22 the three persons are in manifestation together.
(3) The conjunction in one name of the Three affirms equality and oneness of substance. See O.T. Names of God:
(See Scofield " Genesis 1:1 ") See Scofield " Genesis 2:4 " See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Genesis 17:1 " See Scofield " Matthew 25:31-46 " See Scofield " 1 Samuel 1:3 "
The next reference, Malachi 3:18 , provides a Summary
(See Scofield " Malachi 3:18 ")
See "Lord" (See Scofield " Matthew 8:2 ")
"Word" (Logos), (See Scofield " John 1:1 ") "Holy Spirit," See Scofield " Acts 2:4 " See "Christ, Deity of," See Scofield " Matthew 24:37-39 "
teach
Or, disciple. See Mark 16:15 ; Mark 16:16 ; Luke 24:47 ; Luke 24:48 ; Acts 1:8 .
Go
With the death and resurrection of Jesus Christ begins the "dispensation of the grace of God" Ephesians 3:2 , which is defined as "his kindness toward us through Christ Jesus"; and, "the gift of God: not of works, lest any man should boast." Ephesians 2:7-9 , under grace God freely gives to the believing sinner eternal life Romans 6:23 accounts to him a perfect righteousness; Romans 3:21 ; Romans 3:22 ; Romans 4:4 ; Romans 4:5 and accords to him a perfect position Ephesians 1:6
The predicted results of this sixth testing of man are
(1) the salvation of all who believe Acts 16:31 .
(2) judgment upon an unbelieving world and an apostate church. Genesis 21:33 ; 2 Thessalonians 1:7-10 ; 1 Peter 4:17 ; 1 Peter 4:18 ; Revelation 3:15 ; Revelation 3:16 .
(1) Man's state at the beginning of the dispensation of Grace Romans 3:19 ; Galatians 3:22 ; Ephesians 2:11 ; Ephesians 2:12 .
(2) Man's responsibility under grace John 1:11 ; John 1:12 ; John 3:36 ; John 6:28 ; John 6:29 .
(3) His predicted failure John 20:28 ; Luke 18:8 ; Luke 19:12-14 .
(4) The judgment 2 Thessalonians 2:7-12 .
Name
The word is in the singular, the "name," not names. Father, Son, and Holy Spirit is the final name of the one true God. It affirms:
(1) That God is one.
(2) That He subsists in a personality which is threefold, indicated by relationship as Father and Son; by a mode of being as Spirit; and by the different parts taken by the Godhead in manifestation and in the work of redemption, e.g. John 3:5 ; John 3:6 (Spirit), John 3:16 ; John 3:17 (Father and Son). In; Matthew 3:16 ; Matthew 3:17 ; Mark 1:10 ; Mark 1:11 ; Luke 3:21 ; Luke 3:22 the three persons are in manifestation together.
(3) The conjunction in one name of the Three affirms equality and oneness of substance. See O.T. Names of God:
(See Scofield " Genesis 1:1 ") See Scofield " Genesis 2:4 " See Scofield " Genesis 14:18 " See Scofield " Genesis 15:2 " See Scofield " Genesis 17:1 " See Scofield " Genesis 21:33 " See Scofield " 1 Samuel 1:3 "
The next reference, Malachi 3:18 , provides a Summary
(See Scofield " Malachi 3:18 ")
See "Lord" (See Scofield " Matthew 8:2 ")
"Word" (Logos), (See Scofield " John 1:1 ") "Holy Spirit," See Scofield " Acts 2:4 " See "Christ, Deity of," See Scofield " John 20:28 "
teach
Or, disciple. See Mark 16:15 ; Mark 16:16 ; Luke 24:47 ; Luke 24:48 ; Acts 1:8 .

Context Summary

Matthew 20:1-16 - The Bargaining Spirit Rebuked
This parable originated in Peter's question. He had seen the rich young man go away sorrowful, because he could not meet the test which had been put to him; and he contrasted with that great refusal the swift willingness with which he and his fellow Apostles had left all to follow the Lord Jesus.
"Take care," said Jesus, "or your bargaining for the rewards of the Kingdom, will put you down among the lowest; while they who don't bargain will come out at the top." The last made no agreement; they came in at the eleventh hour, and were only too glad to take the vineyard path, leaving the vine owner to give what he thought right. The first "agreed," taking care to strike a bargain of so much money for so much work. But they would have done better if they had left the payment to the grace of their employer. "For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the seed," Romans 4:16, r.v. [source]

Chapter Summary: Matthew 20

1  Jesus, by the parable of the laborers in the vineyard, shows that God is debtor unto no man;
17  foretells his passion;
20  by answering the mother of Zebedee's children, teaches his disciples to be humble;
29  and gives two blind men their sight

Greek Commentary for Matthew 20:1

For [γαρ]
The parable of the house illustrates the aphorism in Matthew 19:30. [source]
A man that is a householder [αντρωπωι οικοδεσποτηι]
Just like αντρωπωι βασιλει — anthrōpōi basilei (Matthew 18:23). Not necessary to translate αντρωπωι — anthrōpōi just “a householder.”Early in the morning (αμα πρωι — hama prōi). A classic idiom. αμα — Hama as an “improper” preposition is common in the papyri. Πρωι — Prōi is just an adverb in the locative. At the same time with early dawn, break of day, country fashion for starting to work.To hire The middle voice aorist tense, to hire for oneself. [source]
Early in the morning [αμα πρωι]
A classic idiom. αμα — Hama as an “improper” preposition is common in the papyri. Πρωι — Prōi is just an adverb in the locative. At the same time with early dawn, break of day, country fashion for starting to work. [source]
To hire [μιστωσασται]
The middle voice aorist tense, to hire for oneself. [source]
For [γάρ]
Explaining and confirming Matthew 19:30. [source]
Early in the morning [ἅμα πρωὶ]
Along with the dawn. “Here (at Hamadan, in Persia), 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. This custom struck me as a most happy illustration of our Saviour's parable, particularly when, passing by the same place late in the day, we found others standing idle, and remembered his words, 'Why stand ye here all the day idle?' as most applicable to their situation; for on putting the very same question to them, they answered us, ' Because no man hath hired us.'” (Morier, “Second Journey through Persia,” cited by Trench, “Parables.”) [source]

Reverse Greek Commentary Search for Matthew 20:1

Matthew 20:26 Will be great [θέλῃ εἶναι]
See on Matthew 20:14. Rev. would be. [source]
Matthew 16:21 From that time began [απο τοτε ηρχατο]
It was a suitable time for the disclosure of the greatest secret of his death. It is now just a little over six months before the cross. They must know it now to be ready then. The great confession of Peter made this seem an appropriate time. He will repeat the warnings (Matthew 17:22. with mention of betrayal; Matthew 20:17-19 with the cross) which he now “began.” So the necessity (δει — dei must) of his suffering death at the hands of the Jerusalem ecclesiastics who have dogged his steps in Galilee is now plainly stated. Jesus added his resurrection “on the third day” (τηι τριτηι ημεραι — tēi tritēi hēmerāi), not “on the fourth day,” please observe. Dimly the shocked disciples grasped something of what Jesus said. [source]
Matthew 20:17 Apart [κατ ιδιαν]
This is the prediction in Matthew of the cross (Matthew 16:21; Matthew 17:22; Matthew 20:17). “Aside by themselves” (Moffatt). The verb is παρελαβεν — parelaben Jesus is having his inward struggle (Mark 10:32) and makes one more effort to get the Twelve to understand him. [source]
Matthew 27:32 His cross [τον σταυρον αυτου]
Jesus had used the term cross about himself (Matthew 16:24). It was a familiar enough picture under Roman rule. Jesus had long foreseen and foretold this horrible form of death for himself (Matthew 20:19; Matthew 23:24; Matthew 26:2). He had heard the cry of the mob to Pilate that he be crucified (Matthew 27:22) and Pilate‘s surrender (Matthew 27:26) and he was on the way to the Cross (Matthew 27:31). There were various kinds of crosses and we do not know precisely the shape of the Cross on which Jesus was crucified, though probably the one usually presented is correct. Usually the victim was nailed (hands and feet) to the cross before it was raised and it was not very high. The crucifixion was done by the soldiers (Matthew 27:35) in charge and two robbers were crucified on each side of Jesus, three crosses standing in a row (Matthew 27:38). [source]
Luke 12:55 Heat [καύσων]
See on James 1:11; and Matthew 20:12. [source]
Luke 13:30 Last [εσχατοι]
This saying was repeated many times (Matthew 19:30; Mark 10:31; Matthew 20:16). [source]
Luke 18:31 Took unto him [παραλαβων]
Second aorist active participle of παραλαμβανω — paralambanō Taking along with himself. So Mark 10:32. Matthew 20:17 adds κατ ιδιαν — kat' idian (apart). Jesus is making a special point of explaining his death to the Twelve. [source]
Luke 18:31 We go up [αναβαινομεν]
Present active indicative, we are going up.Unto the Son of man (τωι υιωι του αντρωπου — tōi huiōi tou anthrōpou). Dative case of personal interest. The position is amphibolous and the construction makes sense either with “shall be accomplished” (τελεστησεται — telesthēsetai) or “that are written” (τα γεγραμμενα — ta gegrammena), probably the former. Compare these minute details of the prophecy here (Luke 18:32.) with the words in Mark 10:33.; Matthew 20:18., which see. [source]
Luke 18:31 Unto the Son of man [τωι υιωι του αντρωπου]
Dative case of personal interest. The position is amphibolous and the construction makes sense either with “shall be accomplished” (τελεστησεται — telesthēsetai) or “that are written” (τα γεγραμμενα — ta gegrammena), probably the former. Compare these minute details of the prophecy here (Luke 18:32.) with the words in Mark 10:33.; Matthew 20:18., which see. [source]
Luke 18:33 The third day [τηι ημεραι τηι τριτηι]
The day the third. In Matthew 20:19 it is “the third day” while in Mark 10:34 “after three days” occurs in the same sense, which see. [source]
John 3:17 Condemn [κρίνῃ]
Better, as Rev., judge. Condemn is κατακρίνω , not used by John (Matthew 20:18; Mark 10:33, etc.). The verb κρίνω means, originally, to separate. So Homer, of Ceres separating the grain from the chaff (“Iliad,” v. 501). Thence, to distinguish, to pick out, to be of opinion, to judge. See on Hypocrite, Matthew 23:13. [source]
John 18:32 By what death [ποίῳ θανάτῳ]
More correctly, by what manner of death. So Rev. Compare John 12:32; Matthew 20:19. Crucifixion was not a Jewish punishment. [source]
John 1:43 Would go forth [ἠθέλησεν ἐξελθεῖν]
Rev., better, was minded to go. On the construction see on Matthew 20:14. On the verb to be minded, see on Matthew 1:19. [source]
John 1:51 Son of man []
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER-
-DIVIDER-
Jesus' use of the term here is explained in two ways. -DIVIDER-
-DIVIDER-
I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER-
-DIVIDER-
(a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER-
-DIVIDER-
(b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER-
-DIVIDER-
Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER-
-DIVIDER-
In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER-
-DIVIDER-
II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER-
-DIVIDER-
While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER-
-DIVIDER-
The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER-
-DIVIDER-
[source]

John 19:6 Crucify him, crucify him [σταυρωσον σταυρωσον]
First aorist active imperative of εγω γαρ ουχ ευρισκω — stauroō for which verb see Matthew 20:19, etc. Here the note of urgency (aorist imperative) with no word for “him,” as they were led by the chief priests and the temple police till the whole mob takes it up (Matthew 27:22). For I find no crime in him (γαρ — egō gar ouch heuriskō). This is the third time Pilate has rendered his opinion of Christ‘s innocence (John 18:38; John 19:4). And here he surrenders in a fret to the mob and gives as his reason (gar for) for his surrender the innocence of Jesus (the strangest judicial decision ever rendered). Perhaps Pilate was only franker than some judges! [source]
John 6:7 Two hundred pennyworth of bread [διακοσιων δηναριων αρτοι]
“Loaves of two hundred denarii.” The Roman coin originally for ten asses (afterwards sixteen), about 16-2/3 cents. The denarius was the usual pay for a day‘s labour (Matthew 20:2, Matthew 20:9, Matthew 20:13). This item in Mark 6:37, but not in Matthew or Luke. That every one may take a little Final clause with ινα — hina and second aorist active subjunctive of λαμβανω — lambanō This detail in John alone. [source]
John 10:12 He that is a hireling [ο μιστωτος]
Old word from μιστοω — misthoō to hire (Matthew 20:1) from μιστος — misthos (hire, wages, Luke 10:7), in N.T. only in this passage. Literally, “the hireling and not being a shepherd” Note ουκ — ouk with the participle ων — ōn to emphasize the certainty that he is not a shepherd in contrast with μη εισερχομενος — mē eiserchomenos in John 10:1 (conceived case). See same contrast in 1 Peter 1:8 between ουκ ιδοντες — ouk idontes and μη ορωντες — mē horōntes The hireling here is not necessarily the thief and robber of John 10:1, John 10:8. He may conceivably be a nominal shepherd (pastor) of the flock who serves only for the money, a sin against which Peter warned the shepherds of the flock “not for shameful gain” (1 Peter 5:2). Whose own Every true shepherd considers the sheep in his care “his own” Vivid dramatic present, active indicative of τεωρεω — theōreō a graphic picture. The wolf coming Present middle predicate participle of ερχομαι — erchomai Leaveth the sheep, and fleeth Graphic present actives again of απιημι — aphiēmi and πευγω — pheugō The cowardly hireling cares naught for the sheep, but only for his own skin. The wolf was the chief peril to sheep in Palestine. See Matthew 10:6 where Jesus says: “Behold I send you forth as sheep in the midst of wolves.” And the wolf snatcheth them and scattereth them Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb αρπαζω — harpazō see John 6:15; Matthew 11:12, and for σκορπιζω — skorpizō late word (Plutarch) for the Attic σκεδαννυμι — skedannumi see Matthew 12:30. It occurs in the vision of Ezekiel (Ezekiel 34:5) where because of the careless shepherds “the sheep became meat to all the beasts of the field, and were scattered.” Jesus uses αρπαζω — harpazō in John 10:29 where no one is able “to snatch” one out of the Father‘s hand. [source]
Acts 21:11 So [ουτως]
As Agabus had bound himself. Agabus was just from Jerusalem and probably knew the feeling there against Paul. At any rate the Holy Spirit revealed it to him as he claims. Shall deliver (παραδωσουσιν — paradōsousin). Like the words of Jesus about himself (Matthew 20:19). He was “delivered” into the hands of the Gentiles and it took five years to get out of those hands. [source]
Acts 21:11 Shall deliver [παραδωσουσιν]
Like the words of Jesus about himself (Matthew 20:19). He was “delivered” into the hands of the Gentiles and it took five years to get out of those hands. [source]
Acts 15:28 No greater burden [μηδεν πλεον βαρος]
The restrictions named did constitute some burden (cf. Matthew 20:12), for the old word βαρος — baros means weight or heaviness. Morality itself is a restraint upon one‘s impulses as is all law a prohibition against license. Than these necessary things (plēn toutōn tōn epanagkes). This old adverb (from epi and anagkē) means on compulsion, of necessity. Here only in the N.T. For discussion of these items see note on Acts 15:20, note on Acts 15:21. In comparison with the freedom won this “burden” is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if “things strangled” be included. This “necessity” was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (Acts 15:16). [source]
Acts 21:11 Paul‘s girdle [την ζωνην του Παυλου]
Old word from ζωννυμι — zōnnumi to gird. See note on Acts 12:8. His own feet and hands (εαυτου τους ποδας και τας χειρας — heautou tous podas kai tas cheiras). Basis for the interpretation. Old Testament prophets often employed symbolic deeds (1 Kings 22:11; James 2:2; Jeremiah 13:1-7; Ezekiel 4:1-6). Jesus interpreted the symbolism of Peter‘s girding himself (John 21:18). So As Agabus had bound himself. Agabus was just from Jerusalem and probably knew the feeling there against Paul. At any rate the Holy Spirit revealed it to him as he claims. Shall deliver (παραδωσουσιν — paradōsousin). Like the words of Jesus about himself (Matthew 20:19). He was “delivered” into the hands of the Gentiles and it took five years to get out of those hands. [source]
1 Corinthians 5:13 Wicked [πονηρὸν]
Mischievous to the Church. See on Luke 3:19. The usage of the Septuagint emphasizes the idea of active harmfulness. The word has, however, in some passages, the sense of niggardly or grudging, and the Hebrew word which is usually translated by πονηρός mischievousis sometimes rendered by βάσκανος malignantwith a distinct reference to the “evil” or “grudging eye.” This sense may go to explain Matthew 20:15, and possibly Matthew 6:19, and Matthew 7:11. [source]
1 Corinthians 10:10 Neither murmur ye [μηδε γογγυζετε]
Implying that some of them were murmuring. For this late picturesque onomatopoetic verb see note on Matthew 20:11. The reference seems to be to Numbers 16:41. after the punishment of Korah. [source]
Galatians 1:17 Went I up [ἀνῆλθον]
Comp. Galatians 1:18. Only in this chapter, and John 6:3. More commonly ἀναβαίνειν , often of the journey to Jerusalem, probably in the conventional sense in which Englishmen speak of going up to London, no matter from what point. See Matthew 20:17; Mark 10:32; John 2:13; Acts 11:2. In Acts 18:22the verb is used absolutely of going to Jerusalem. The reading ἀπῆλθον Iwent away had strong support, and is adopted by Weiss. In that case the meaning would be went away to Jerusalem from where I then was. [source]
Galatians 6:2 Bear ye one another‘s burdens [αλληλων τα βαρη βασταζετε]
Keep on bearing (present active imperative of βασταζω — bastazō old word, used of Jesus bearing his Cross in John 19:17. αρος — Baros means weight as in Matthew 20:12; 2 Corinthians 4:17. It is when one‘s load (πορτιον — phortion Galatians 6:5) is about to press one down. Then give help in carrying it. [source]
Galatians 3:1 Before whose eyes Jesus Christ was openly set forth crucified [οις κατ οπταλμους Ιησους Χριστος προεγραπη εσταυρωμενος]
Literally, “to whom before your very eyes Jesus Christ was portrayed as crucified.” Second aorist passive indicative of προγραπω — prographō old verb to write beforehand, to set forth by public proclamation, to placard, to post up. This last idea is found in several papyri (Moulton and Milligan‘s Vocabulary) as in the case of a father who posted a proclamation that he would no longer be responsible for his son‘s debts. Γραπω — Graphō was sometimes used in the sense of painting, but no example of προγραπω — prographō with this meaning has been found unless this is one. With that idea it would be to portray, to picture forth, a rendering not very different from placarding. The foolish Galatians were without excuse when they fell under the spell of the Judaizer. Εσταυρωμενος — Estaurōmenos is perfect passive participle of σταυροω — stauroō the common verb to crucify (from σταυρος — stauros stake, cross), to put on the cross (Matthew 20:19), same form as in 1 Corinthians 2:2. [source]
Titus 2:5 Good [ἀγαθάς]
Not attributive of workers at home, but independent. Rend. kindly. The mistress of the house is to add to her thrift, energy, and strict discipline, benign, gracious, heartily kind demeanor. Comp. Matthew 20:15; 1 Peter 2:18; Acts 9:36. See on Acts 11:24; see on Romans 5:7. [source]
Hebrews 11:36 Of mockings and scourgings [εμπαιγμων και μαστιγων]
Εμπαιγμος — Empaigmos is from εμπαιζω — empaizō (Matthew 20:19), late word, in lxx, here alone in N.T. Μαστιγων — Mastigōn (μαστιχ — mastix a whip, a scourge) is old and common enough (Acts 22:24). [source]
James 1:11 With the scorching wind [συν τωι καυσωνι]
Associative instrumental case with συν — sun In the lxx this late word (from καυσος — kausos) is usually the sirocco, the dry east wind from the desert (Job 1:19). In Matthew 20:12; Luke 12:55 it is the burning heat of the sun. Either makes sense here.Withereth (εχηρανεν — exēranen). Another gnomic aorist active indicative (Robertson, Grammar, p. 837) of χηραινω — xērainō old verb (from χηρος — xēros dry or withered, Matthew 12:10), to dry up. Grass and flowers are often used to picture the transitoriness of human life.Falleth Another gnomic aorist (second aorist active indicative) of εκπιπτω — ekpiptō to fall out (off).The grace (η ευπρεπεια — hē euprepeia). Old word (from ευπρεπης — euprepēs well-looking, not in the N.T.), only here in N.T. Goodly appearance, beauty.Of the fashion of it “Of the face of it.” The flower is pictured as having a “face,” like a rose or lily.Perisheth (απωλετο — apōleto). Another gnomic aorist (second aorist middle indicative of απολλυμι — apollumi to destroy, but intransitive here, to perish). The beautiful rose is pitiful when withered.Shall fade away Future passive indicative of μαραινω — marainō old verb, to extinguish a flame, a light. Used of roses in Wisdom 2:8.Goings (πορειαις — poreiais). Old word from πορευω — poreuō to journey, in N.T. only here and Luke 13:22 (of Christ‘s journey toward Jerusalem). The rich man‘s travels will come to “journey‘s end.” [source]
1 Peter 1:1 Elect []
Regarding all whom he addressed as subjects of saving grace. The term corresponds to the Old-Testament title of Jehovah's people: Isaiah 65:9, Isaiah 65:15, Isaiah 65:22; Psalm 105:43. Compare Matthew 20:16; Matthew 22:14; Romans 8:33. [source]
2 Peter 2:6 The cities of Sodom and Gomorrah [πολεις Σοδομων και Γομορρας]
Genitive of apposition after πολεις — poleis (cities), though it makes sense as possessive genitive, for Judges 1:7 speaks of the cities around these two. The third example, the cities of the plain. See Genesis 19:24.Condemned them (κατεκρινεν — katekrinen). First aorist active indicative of κατακρινω — katakrinō still part of the protasis with ει — ei an overthrow (καταστροπηι — katastrophēi). Instrumental case or even dative like τανατωι — thanatōi with κατακρινω — katakrinō in Matthew 20:18. But Westcott and Hort reject the word here because not in B C Coptic.Having made them Perfect active participle of τιτημι — tithēmi example For which see James 5:10; John 13:15. Cf. 1 Peter 2:21.Unto those that should live ungodly (μελλοντων ασεβεσιν — mellontōn asebesin). Rather, “unto ungodly men of things about to be” (see Hebrews 11:20 for this use of μελλοντων — mellontōn). But Aleph A C K L read ασεβειν — asebein (present active infinitive) with μελλοντων — mellontōn = ασεβησοντων — asebēsontōn (future active participle of ασεβεω — asebeō), from which we have our translation. [source]
2 Peter 2:6 Condemned them [κατεκρινεν]
First aorist active indicative of κατακρινω — katakrinō still part of the protasis with ει — ei an overthrow Instrumental case or even dative like τανατωι — thanatōi with κατακρινω — katakrinō in Matthew 20:18. But Westcott and Hort reject the word here because not in B C Coptic. [source]
Jude 1:16 Murmurers [γογγυσται]
Late onomatopoetic word for agent, from γογγυζω — gogguzō (Matthew 20:11; 1 Corinthians 10:10) in the lxx (Exod 16:8; Num 11:1, 14-29). [source]
Revelation 7:16 Heat [καῦμα]
In Isaiah 49:10, the word καύσων thescorching wind or sirocco is used. See on Matthew 20:12; see on James 1:11. [source]
Revelation 2:24 Other burden [ἄλλο βάτος]
The words for burden in the New Testament are ὄγκος (only in Hebrews 12:1), βάρος (Matthew 20:12; Galatians 6:2), and φορτίον (Matthew 11:30; Matthew 23:4; Galatians 6:5). ὄγκος refers to bulk, βάρος to weight, φορτίον to a burden so far as it is born ( φέρω ). Thus in Hebrews 12:1, “lay aside every weight ( ὄγκος ),” the figure being that of runners in the race-course, and the word appropriate as denoting the bulky robes and the accoutrements of the ordinary dress which might impede the freedom of the limbs. In Matthew 20:12, “the burden ( βάρος ) and heat of the day,” the idea is that of heavy toil pressing like a weight. So Galatians 6:2, “Bear ye one another's burdens.” But in Galatians 6:5, the emphasis is on the act of bearing; and therefore φορτίον is used: “Every man shall bear his own burden;” i.e., every man shall carry that which it is appointed him to bear. The reference in that passage is probably to the prohibition enjoined by the apostolic council of Jerusalem, which concerned the very things which are rebuked here - fornication and abstinence from idol-meats. In the narrative of that council the phrase occurs “to lay upon you no greater burden ” (Acts 15:28). The meaning accordingly will be, “I put upon you no other burden than abstinence from and protest against these abominations.” [source]
Revelation 13:5 Speaking great things and blasphemies [λαλουν μεγαλα και βλασπημιας]
Present active participle of λαλεω — laleō agreeing with στομα — stoma (nominative neuter singular and subject of εδοτη — edothē). The words are like Daniel‘s description of the Little Horn (Daniel 7:8, Daniel 7:20, Daniel 7:25) and like the description of Antiochus Epiphanes (1 Macc. 1:24). Cf. 2 Peter 2:11.To continue (ποιησαι — poiēsai). First aorist active infinitive (epexegetic use) of ποιεω — poieō either in the sense of working (signs), as in Daniel 8:12-14, with the accusative of duration of time (μηνας — mēnas months), or more likely in the sense of doing time, with μηνας — mēnas as the direct object as in Matthew 20:12; Acts 20:3; James 4:13. [source]
Revelation 13:5 To continue [ποιησαι]
First aorist active infinitive (epexegetic use) of ποιεω — poieō either in the sense of working (signs), as in Daniel 8:12-14, with the accusative of duration of time (μηνας — mēnas months), or more likely in the sense of doing time, with μηνας — mēnas as the direct object as in Matthew 20:12; Acts 20:3; James 4:13. [source]
Revelation 2:24 As many as [οσοι]
Inclusive of all “the rest.”This teaching (την διδαχην ταυτην — tēn didachēn tautēn). That of Jezebel.Which “Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν — ouk egnōsan). Second aorist (ingressive) active of γινωσκω — ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Revelation 2:24 None other burden [ουαλλο βαρος]
πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Revelation 2:24 Which [οιτινες]
“Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν — ouk egnōsan). Second aorist (ingressive) active of γινωσκω — ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Revelation 2:24 The deep things of Satan [τα βατεα του Σατανα]
The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]

What do the individual words in Matthew 20:1 mean?

Like for is the kingdom of the heavens to a man a master of a house who went out in [the] morning to hire workmen for the vineyard of him
Ὁμοία γάρ ἐστιν βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐξῆλθεν ἅμα πρωῒ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ

Ὁμοία  Like 
Parse: Adjective, Nominative Feminine Singular
Root: ὅμοιος  
Sense: like, similar, resembling.
βασιλεία  kingdom 
Parse: Noun, Nominative Feminine Singular
Root: βασιλεία  
Sense: royal power, kingship, dominion, rule.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
οὐρανῶν  heavens 
Parse: Noun, Genitive Masculine Plural
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
ἀνθρώπῳ  to  a  man 
Parse: Noun, Dative Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
οἰκοδεσπότῃ  a  master  of  a  house 
Parse: Noun, Dative Masculine Singular
Root: οἰκοδεσπότης  
Sense: master of the house, householder.
ἐξῆλθεν  went  out 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἐξέρχομαι 
Sense: to go or come forth of.
ἅμα  in  [the] 
Parse: Preposition
Root: ἅμα  
Sense: at the same time, at once, together prep.
πρωῒ  morning 
Parse: Adverb
Root: πρωί̈  
Sense: in the morning, early.
μισθώσασθαι  to  hire 
Parse: Verb, Aorist Infinitive Middle
Root: μισθόω  
Sense: to let out for hire.
ἐργάτας  workmen 
Parse: Noun, Accusative Masculine Plural
Root: ἐργάτης  
Sense: a workman, a labourer.
ἀμπελῶνα  vineyard 
Parse: Noun, Accusative Masculine Singular
Root: ἀμπελών  
Sense: a vineyard.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.