KJV: He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?
YLT: And when he came into the house, Jesus anticipated him, saying, 'What thinkest thou, Simon? the kings of the earth -- from whom do they receive custom or poll-tax? from their sons or from the strangers?'
Darby: He says, Yes. And when he came into the house, Jesus anticipated him, saying, What dost thou think, Simon? the kings of the earth, from whom do they receive custom or tribute? from their own sons or from strangers?
ASV: He saith, Yea. And when he came into the house, Jesus spake first to him, saying, What thinkest thou, Simon? the kings of the earth, from whom do they receive toll or tribute? from their sons, or from strangers?
| Λέγει | He says |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| Ναί | Yes |
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Parse: Particle Root: ναί Sense: yea, verily, truly, assuredly, even so. |
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| ἐλθόντα | he having entered |
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Parse: Verb, Aorist Participle Active, Accusative Masculine Singular Root: ἔρχομαι Sense: to come. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| οἰκίαν | house |
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Parse: Noun, Accusative Feminine Singular Root: οἰκία Sense: a house. |
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| προέφθασεν | anticipated |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: προφθάνω Sense: to come before, to anticipate. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| λέγων | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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| δοκεῖ | do think |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: δοκέω Sense: to be of opinion, think, suppose. |
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| Σίμων | Simon |
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Parse: Noun, Vocative Masculine Singular Root: Σίμων Sense: Peter was one of the apostles. |
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| βασιλεῖς | kings |
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Parse: Noun, Nominative Masculine Plural Root: βασιλεύς Sense: leader of the people, prince, commander, lord of the land, king. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| γῆς | earth |
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Parse: Noun, Genitive Feminine Singular Root: γῆ Sense: arable land. |
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| τίνων | whom |
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Parse: Interrogative / Indefinite Pronoun, Genitive Masculine Plural Root: τίς Sense: who, which, what. |
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| λαμβάνουσιν | do they receive |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: λαμβάνω Sense: to take. |
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| τέλη | custom |
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Parse: Noun, Accusative Neuter Plural Root: τέλος Sense: end. |
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| κῆνσον | tribute |
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Parse: Noun, Accusative Masculine Singular Root: ἐπικεφάλαιον Sense: census (among the Romans, denoting a register and valuation of property in accordance with which taxes were paid), in the NT the tax or tribute levied on individuals and to be paid yearly. |
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| υἱῶν | sons |
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Parse: Noun, Genitive Masculine Plural Root: υἱός Sense: a son. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| τῶν | - |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀλλοτρίων | strangers |
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Parse: Adjective, Genitive Masculine Plural Root: ἀλλότριος Sense: belonging to another. |
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Greek Commentary for Matthew 17:25
Here only in the N.T. One example in a papyrus b.c. 161 (Moulton and Milligan, Vocabulary). The old idiomatic use of πτανω phthanō with the participle survives in this example of προπτανω prophthanō in Matthew 17:25, meaning to anticipate, to get before one in doing a thing. The Koiné uses the infinitive thus with πτανω phthanō which has come to mean simply to arrive. Here the anticipation is made plain by the use of προ prȯ See Robertson‘s Grammar, p. 1120. The “prevent” of the Authorized Version was the original idea of praevenire, to go before, to anticipate. Peter felt obliged to take the matter up with Jesus. But the Master had observed what was going on and spoke to Peter first. [source]
Customs or wares collected by the publicans (like πορος phoros Romans 13:7) and also the capitation tax on persons, indirect and direct taxation. Κηνσος Kēnsos is the Latin census, a registration for the purpose of the appraisement of property like η απογραπη hē apographē in Luke 2:2; Acts 5:37. By this parable Jesus as the Son of God claims exemption from the temple tax as the temple of his Father just as royal families do not pay taxes, but get tribute from the foreigners or aliens, subjects in reality. [source]
Reverse Greek Commentary Search for Matthew 17:25
Lit.,the current coin of tribute, which was paid not in Jewish but in Roman money. See on Matthew 17:25, tribute. [source]
Here only in the N.T. One example in a papyrus b.c. 161 (Moulton and Milligan, Vocabulary). The old idiomatic use of πτανω phthanō with the participle survives in this example of προπτανω prophthanō in Matthew 17:25, meaning to anticipate, to get before one in doing a thing. The Koiné uses the infinitive thus with πτανω phthanō which has come to mean simply to arrive. Here the anticipation is made plain by the use of προ prȯ See Robertson‘s Grammar, p. 1120. The “prevent” of the Authorized Version was the original idea of praevenire, to go before, to anticipate. Peter felt obliged to take the matter up with Jesus. But the Master had observed what was going on and spoke to Peter first. [source]
Shall be a sojourner, Παροικος Paroikos In a strange land (εν γηι αλλοτριαι en gēi allotriāi). In a land not one‘s own, that belongs to another, alien as in Matthew 17:25., which see. Four hundred years Accusative of duration of time. As in Genesis 15:13, but a round number as in Exodus 12:40 the time is 430 years. But in Galatians 3:17 Paul, following the lxx in Exodus 12:40, takes the 430 years to cover the period in Canaan and the stay in Egypt, cutting the sojourn in Egypt to about half. Josephus gives it both ways. Hackett suggests two solutions, one that there were two ways of reckoning the period among the Jews with no way of settling it, the other that by the 430 years in Egypt the writers meant to include Canaan also as merely the preliminary to the period in Egypt. [source]
In a land not one‘s own, that belongs to another, alien as in Matthew 17:25., which see. [source]
We must supply a participle with the article τωι tōi like απαιτουντι apaitounti (“to the one asking tribute”). So with the other words (to whom custom, τωι το τελος απαιτουντι tōi to telos apaitounti to whom fear, τωι τον ποβον απαιτουντι tōi ton phobon apaitounti to whom honour, τωι την τιμην απαιτουντι tōi tēn timēn apaitounti). Πορος Phoros is the tribute paid to a subject nation (Luke 20:22), while τελος telos is tax for support of civil government (Matthew 17:25). [source]
The A.V. misses the force of the double negative - shall in no wise prevent. Prevent in the older sense of anticipate, be beforehand with. See on Matthew 17:25, and see on 1 Thessalonians 2:16. The living shall not share the blessings of the advent sooner than the dead in Christ. [source]
A form of expression not found elsewhere in John, who commonly uses παρ ' αὐτοῦ . See on John 6:46. The phrase here points to the ultimate and not necessarily the immediate source of the message. Not only John, but others in earlier times had heard this message. Compare 1 Peter 1:10, 1 Peter 1:11. Ἁπό points to the source παρά to the giver. Thus, John 5:41, “ I receive not honor from ( παρά ) men.” They are not the bestowers of honor upon me.” John 5:44, “How can ye believe which receive honor from ( παρά ) one another;” the honor which men have to give, “and seek not the honor that cometh from ( παρά ) God;” the honor which God alone bestows. On the other hand, 1 John 3:22, “Whatsoever we ask we receive from ( ἀπό ) Him,” the ultimate source of our gifts. So Matthew 17:25: “Of ( ἀπό ) whom do the kings of the earth take custom - of ( ἀπό ) their own children or of ( ἀπό ) strangers?” What is the legitimate and ultimate source of revenue in states? [source]
Present active participle with the usual negative with participles (1 John 2:4).Of the Gentiles (απο των ετνικων apo tōn ethnikōn). Instead of the usual ετνων ethnōn (Luke 2:32), late adjective for what is peculiar to a people (ετνος ethnos) and then for the people themselves (Polybius, Diodorus, not in lxx), in N.T. only here, Matthew 5:47; Matthew 6:7; Matthew 18:17. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in 1 Cor 9 defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. 1 Thessalonians 2:6.; 2 Corinthians 12:16.). Note απο apo here as in collecting taxes (Matthew 17:25) rather than παρα para which may be suggestive. [source]
Instead of the usual ετνων ethnōn (Luke 2:32), late adjective for what is peculiar to a people Note απο apo here as in collecting taxes (Matthew 17:25) rather than παρα para which may be suggestive. [source]