KJV: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
YLT: for I did hunger, and ye gave me to eat; I did thirst, and ye gave me to drink; I was a stranger, and ye received me;
Darby: for I hungered, and ye gave me to eat; I thirsted, and ye gave me to drink; I was a stranger, and ye took me in;
ASV: for I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in;
| ἐπείνασα | I hungered |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: πεινάω Sense: to hunger, be hungry. |
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| ἐδώκατέ | you gave |
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Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: διδῶ Sense: to give. |
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| μοι | Me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| φαγεῖν | to eat |
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Parse: Verb, Aorist Infinitive Active Root: ἐσθίω Sense: to eat. |
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| ἐδίψησα | I thirsted |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: διψάω Sense: to suffer thirst, suffer from thirst. |
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| ἐποτίσατέ | you gave to drink |
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Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: ποτίζω Sense: to give to drink, to furnish drink. |
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| με | me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ξένος | a stranger |
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Parse: Adjective, Nominative Masculine Singular Root: ξένος Sense: a foreigner, a stranger. |
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| ἤμην | I was |
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Parse: Verb, Imperfect Indicative Middle, 1st Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| συνηγάγετέ | you took in |
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Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: συνάγω Sense: to gather together, to gather. |
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Greek Commentary for Matthew 25:35
Tynd., I was harbourless and ye lodged me. The preposition and implies along with. Ye took me with you into the household circle. [source]
Reverse Greek Commentary Search for Matthew 25:35
(panta ta ethne 4). Not just Gentiles, but Jews also. Christians and non-Christians. This program for the general judgment has been challenged by some scholars who regard it as a composition by the evangelist to exalt Christ. But why should not Christ say this if he is the Son of Man and the Son of God and realized it? A “reduced” Christ has trouble with all the Gospels, not merely with the Fourth Gospel, and no less with Q and Mark than with Matthew and Luke. This is a majestic picture with which to close the series of parables about readiness for the second coming. Here is the program when he does come. “I am aware that doubt is thrown on this passage by some critics. But the doubt is most wanton. Where is the second brain that could have invented anything so original and so sublime as Matthew 25:35-40, Matthew 25:42-45 ?” (Sanday, Life of Christ in Recent Research, p. 128). [source]
Perhaps the same Gaius of 1 Corinthians 1:14 (Acts 19:29; Acts 20:4), but whether the one of 3 John 1:1 we do not know. Χενος Xenos was a guest friend, and then either a stranger (Matthew 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2 Timothy 4:20) was “the treasurer of the city” (ο οικονομος της πολεως ho oikonomos tēs poleōs), one of the outstanding men of Corinth, the “steward” (house-manager) or city manager. See note on Luke 12:42 and note on Luke 16:1. He is probably the administrator of the city‘s property. [source]
Perfect passive participle of απαλλοτριοω apallotrioō for which see note on Colossians 1:21. Here followed by ablative case πολιτειας politeias old word from πολιτευω politeuō to be a citizen (Philemon 1:27) from πολιτης politēs and that from πολις polis (city). Only twice in N.T., here as commonwealth (the spiritual Israel or Kingdom of God) and Acts 22:28 as citizenship. Strangers from the covenants of the promise (χενοι των διατηκων της επαγγελιας xenoi tōn diathēkōn tēs epaggelias). For χενος xenos (Latin hospes), as stranger see Matthew 25:35, Matthew 25:38, and Matthew 25:43.; as guest-friend see note on Romans 16:23. Here it is followed by the ablative case διατηκων diathēkōn Having no hope No hope of any kind. In Galatians 4:8 ουκ ouk (strong negative) occurs with ειδοτες τεον eidotes theon but here μη mē gives a more subjective picture (1 Thessalonians 4:5). Without God (ατεοι atheoi). Old Greek word, not in lxx, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul‘s words in Romans 1:18-32. “In the world” (εν τωι κοσμωι en tōi kosmōi) goes with both phrases. It is a terrible picture that Paul gives, but a true one. [source]
For χενος xenos (Latin hospes), as stranger see Matthew 25:35, Matthew 25:38, and Matthew 25:43.; as guest-friend see note on Romans 16:23. Here it is followed by the ablative case διατηκων diathēkōn [source]
N.T.oolxx. On the duty of hospitality comp. 1 Timothy 3:2; Matthew 25:35; Romans 12:13; Hebrews 13:2; 1 Peter 4:9; 3 John 1:5. [source]
Like chōris goggusmōn in Philemon 2:14. Complaint spoils hospitality. Jesus enjoined the entertainment of strangers (Matthew 25:35). Inns were rare and very poor. Hospitality made mission work possible (3 John 1:5). [source]
Prophetic aorist active indicative of πεπτωκεν πεπτωκεν piptō repeated as a solemn dirge announcing the certainty of the fall. The English participle “fallen, fallen” is more musical and rhythmical than the literal rendering “fell, fell.” The language is an echo of Isaiah 21:9, though B in the lxx has αβυλων η μαγαλη peptōkenμεγαλη peptōken (perfect).Babylon the great (αβυλων Babulōn hē magalē). The adjective πεποτικεν megalē occurs with ποτιζω Babulōn each time in the Apocalypse (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:21) as a reminder of Nebuchadrezzar. There is no doubt that Rome is meant by Babylon, as is probably seen already in 1 Peter 5:13. As a prisoner in Patmos John can speak his mind by this symbolism.Hath made to drink Perfect active indicative of potizō old causative verb (from potos drinking, 1 Peter 4:3), as in Matthew 25:35. The remarkable phrase that follows seems based on Jeremiah 51:8 (Jeremiah 25:15). It is a combination also of Revelation 14:10 (the wine of God‘s wrath, also in Revelation 16:19; Revelation 19:15) and Revelation 17:2. There is no doubt of the dissoluteness of the old Babylon of Jeremiah‘s day as of the Rome of John‘s time. Rome is pictured as the great courtesan who intoxicates and beguiles the nations to fornication (Revelation 17:2, Revelation 17:4, Revelation 17:6), but the cup of God‘s wrath for her and her paramours is full (Revelation 14:10; Revelation 16:19; Revelation 18:2). [source]
Perfect active indicative of potizō old causative verb (from potos drinking, 1 Peter 4:3), as in Matthew 25:35. The remarkable phrase that follows seems based on Jeremiah 51:8 (Jeremiah 25:15). It is a combination also of Revelation 14:10 (the wine of God‘s wrath, also in Revelation 16:19; Revelation 19:15) and Revelation 17:2. There is no doubt of the dissoluteness of the old Babylon of Jeremiah‘s day as of the Rome of John‘s time. Rome is pictured as the great courtesan who intoxicates and beguiles the nations to fornication (Revelation 17:2, Revelation 17:4, Revelation 17:6), but the cup of God‘s wrath for her and her paramours is full (Revelation 14:10; Revelation 16:19; Revelation 18:2). [source]