KJV: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:
YLT: and gathered together before him shall be all the nations, and he shall separate them from one another, as the shepherd doth separate the sheep from the goats,
Darby: and all the nations shall be gathered before him; and he shall separate them from one another, as the shepherd separates the sheep from the goats;
ASV: and before him shall be gathered all the nations: and he shall separate them one from another, as the shepherd separateth the sheep from the goats;
συναχθήσονται | will be gathered |
Parse: Verb, Future Indicative Passive, 3rd Person Plural Root: συνάγω Sense: to gather together, to gather. |
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ἔμπροσθεν | before |
Parse: Preposition Root: ἔμπροσθεν Sense: in front, before. |
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ἔθνη | nations |
Parse: Noun, Nominative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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ἀφορίσει | He will separate |
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἀφορίζω Sense: to mark off from others by boundaries, to limit, to separate. |
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ἀλλήλων | one another |
Parse: Personal / Reciprocal Pronoun, Genitive Masculine Plural Root: ἀλλήλων Sense: one another, reciprocally, mutually. |
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ποιμὴν | shepherd |
Parse: Noun, Nominative Masculine Singular Root: ποιμήν Sense: a herdsman, esp. a shepherd. |
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ἀφορίζει | separates |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀφορίζω Sense: to mark off from others by boundaries, to limit, to separate. |
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πρόβατα | sheep |
Parse: Noun, Accusative Neuter Plural Root: προβάτιον Sense: any four footed, tame animal accustomed to graze, small cattle (opp. to large cattle, horses, etc.), most commonly a sheep or a goat. |
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ἐρίφων | goats |
Parse: Noun, Genitive Masculine Plural Root: αἴξ Sense: a kid, a young goat. |
Greek Commentary for Matthew 25:32
(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]
A common figure in Palestine. The sheep are usually white and the goats black. There are kids The shepherd stands at the gate and taps the sheep to go to the right and the goats to the left. [source]
The whole human race; though the word is generally employed in the New Testament to denote Gentiles as distinguished from Jews.Separate them ( αὐτοὺς )Masculine, while the word nations is neuter. Nations are regarded as gathered collectively; but in contemplating the act of separation the Lord regards the individuals. The sheep from the goats (or kids, so Rev. in margin)“The bald division of men into sheep and goats is, in one sense, so easy as not to be worth performing; and in another sense it is so hard as only to be possible for something with supernatural insight” (John Morley, “Voltaire”). Goats are an appropriate figure, because the goat was regarded as a comparatively worthless animal. Hence the point of the elder son's complaint in the parable of the Prodigal: Not so much as a kid (Luke 15:29). The diminutive ( ἐρίφια ) expresses contempt. [source]
Masculine, while the word nations is neuter. Nations are regarded as gathered collectively; but in contemplating the act of separation the Lord regards the individuals. The sheep from the goats (or kids, so Rev. in margin)“The bald division of men into sheep and goats is, in one sense, so easy as not to be worth performing; and in another sense it is so hard as only to be possible for something with supernatural insight” (John Morley, “Voltaire”). Goats are an appropriate figure, because the goat was regarded as a comparatively worthless animal. Hence the point of the elder son's complaint in the parable of the Prodigal: Not so much as a kid (Luke 15:29). The diminutive ( ἐρίφια ) expresses contempt. [source]
“The bald division of men into sheep and goats is, in one sense, so easy as not to be worth performing; and in another sense it is so hard as only to be possible for something with supernatural insight” (John Morley, “Voltaire”). Goats are an appropriate figure, because the goat was regarded as a comparatively worthless animal. Hence the point of the elder son's complaint in the parable of the Prodigal: Not so much as a kid (Luke 15:29). The diminutive ( ἐρίφια ) expresses contempt. [source]
Reverse Greek Commentary Search for Matthew 25:32
Second aorist active indicative of παρερχομαι parerchomai to pass by. Not even once (aorist) in contrast with so many years of service (linear present).A kid (εριπον eriphon). Some MSS. have εριπιον eriphion diminutive, a little kid. So margin of Westcott and Hort. B has it also in Matthew 25:32, the only other N.T. passage where the word occurs.That I might make merry Final clause, first aorist passive subjunctive of the same verb used in Luke 15:23, Luke 15:25. [source]
Some MSS. have εριπιον eriphion diminutive, a little kid. So margin of Westcott and Hort. B has it also in Matthew 25:32, the only other N.T. passage where the word occurs. [source]
Imperfect again, showing the growing disbelief and disobedience Late verb from κακολογος kakologos (speaker of evil) for the old κακως λεγω kakōs legō Already in Mark 7:10; Mark 9:39; Matthew 15:4. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note “the Way” as in Acts 9:2 for Christianity. He departed from them Second aorist active participle of απιστημι aphistēmi made an “apostasy” (standing off, cleavage) as he did at Corinth (Acts 18:7, μεταβας metabas making a change). Separated the disciples (απωρισεν τους ματητας aphōrisen tous mathētas). First aorist active indicative of αποριζω aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. In the school of Tyrannus Σχολη Scholē (our school) is an old word from σχειν schein (εχω echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Second aorist active participle of απιστημι aphistēmi made an “apostasy” (standing off, cleavage) as he did at Corinth (Acts 18:7, μεταβας metabas making a change). Separated the disciples (απωρισεν τους ματητας aphōrisen tous mathētas). First aorist active indicative of αποριζω aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. In the school of Tyrannus Σχολη Scholē (our school) is an old word from σχειν schein (εχω echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
First aorist active indicative of αποριζω aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. [source]
Characterizing the preceding phrase more precisely: definitely separated from the rest of mankind. Compare Galatians 1:15, and “chosen vessel,” Acts 9:15. The verb means “to mark off ( ἀπό ) from others by a boundary ( ὅρος ).” It is used of the final separation of the righteous from the wicked (Matthew 13:49; Matthew 25:32); of the separation of the disciples from the world (Luke 6:22); and of the setting apart of apostles to special functions (Acts 13:2). Gospel is an exception to the almost invariable usage, in being without the article (compare Revelation 14:6); since Paul considers the Gospel rather as to its quality - good news from God - than as the definite proclamation of Jesus Christ as a Savior. The defining elements are added subsequently in Romans 1:3, Romans 1:4. Not the preaching of the Gospel, but; the message itself is meant. For Gospel, see on superscription of Matthew. [source]
Present active articular participle of the double compound αποδιοριζω apodiorizō (from απο δια οριζω ορος apoΔιοριζω diaαποριζω horizōαιρεσεις horos boundary, to make a horizon), rare word, in Aristotle for making logical distinctions, here only in N.T. πσυχικοι Diorizō occurs in Leviticus 20:24 and πσυχη aphorizō in Matthew 25:32, etc. See πνευματικος haireseis in 2 Peter 2:1. [source]
See on Matthew 25:32, and see on Gentiles, Luke 2:32. Properly, here, the Gentiles, as opposed to the true Israel of God. [source]