KJV: Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
YLT: 'Then shall the reign of the heavens be likened to ten virgins, who, having taken their lamps, went forth to meet the bridegroom;
Darby: Then shall the kingdom of the heavens be made like to ten virgins that having taken their torches, went forth to meet the bridegroom.
ASV: Then shall the kingdom of heaven be likened unto ten virgins, who took their lamps, and went forth to meet the bridegroom.
| ὁμοιωθήσεται | will be likened |
|
Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: ὁμοιόω Sense: to be made like. |
|
| βασιλεία | kingdom |
|
Parse: Noun, Nominative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
|
| τῶν | of the |
|
Parse: Article, Genitive Masculine Plural Root: ὁ 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. |
|
| δέκα | to ten |
|
Parse: Adjective, Dative Feminine Plural Root: δέκα Sense: ten. |
|
| παρθένοις | virgins |
|
Parse: Noun, Dative Feminine Plural Root: παρθένος Sense: a virgin. |
|
| λαβοῦσαι | having taken |
|
Parse: Verb, Aorist Participle Active, Nominative Feminine Plural Root: λαμβάνω Sense: to take. |
|
| λαμπάδας | lamps |
|
Parse: Noun, Accusative Feminine Plural Root: λαμπάς Sense: a torch. |
|
| ἑαυτῶν | of them |
|
Parse: Reflexive Pronoun, Genitive Feminine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
|
| ἐξῆλθον | went forth |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἐξέρχομαι Sense: to go or come forth of. |
|
| ὑπάντησιν | meet |
|
Parse: Noun, Accusative Feminine Singular Root: ὑπάντησις Sense: to go to meet. |
|
| νυμφίου | bridegroom |
|
Parse: Noun, Genitive Masculine Singular Root: νυμφίος Sense: a bridegroom. |
|
Greek Commentary for Matthew 25:1
No special point in the number ten. The scene is apparently centered round the house of the bride to which the bridegroom is coming for the wedding festivities. But Plummer places the scene near the house of the bridegroom who has gone to bring the bride home. It is not pertinent to the point of the parable to settle it. [source]
Probably torches with a wooden staff and a dish on top in which was placed a piece of rope or cloth dipped in oil or pitch. But sometimes λαμπας lampas has the meaning of oil lamp (λυχνος luchnos) as in Acts 20:8. That may be the meaning here (Rutherford, New Phrynichus). [source]
Lit., torches. Probably a short, wooden stem held in the hand, with a dish at the top, in which was a piece of cloth dipped in oil or pitch. [source]
Reverse Greek Commentary Search for Matthew 25:1
Not made them, as A.V. The word is used in our sense of make money. Wyc. and Tynd., won. Geneva, gained. Some read ἐκέρδησεν , gained, as in Matthew 25:17. [source]
Connected with the beginning of this verse, instead of with the end of Matthew 25:15: Straightway he that had received, etc., indicating promptness on the servant's part. [source]
Timeless aorist passive and a common way of introducing these parables of the kingdom where a comparison is drawn (Matthew 18:23; Matthew 22:2; Matthew 25:1). The case of αντρωπωι anthrōpōi is associative instrumental. [source]
Seen also in Matthew 25:19. Perhaps a Latinism, rationes conferre. First aorist active infinitive of συναιρω sunairō to cast up accounts, to settle, to compare accounts with. Not in ancient Greek writers, but in two papyri of the second century a.d. in the very sense here and the substantive appears in an ostracon from Nubia of the early third century (Deissmann, Light from the Ancient East, p. 117). [source]
Beginning of Matthew 25:16, not the end of Matthew 25:15. The business temper of this slave is shown by his promptness. [source]
Instrumental use of εν en He worked But Westcott and Hort read εκερδησεν ekerdēsen gained, as in Matthew 25:17. Κερδος Kerdos means interest. This gain was a hundred per cent. [source]
But Westcott and Hort read εκερδησεν ekerdēsen gained, as in Matthew 25:17. Κερδος Kerdos means interest. This gain was a hundred per cent. [source]
The A. V. is incorrect, since the idea is not that of a man about to go, as Matthew 25:14; but of one already gone. So Wyc., gone far in pilgrimage; and Tynd., which is gone into a strange country. The two words form one notion - a man abroad. Rev., sojourning in another country. [source]
But this is too strong. The word means simply went abroad. So Wyc., went forth in pilgrimage; and Tynd., into a strange country. Rev., another country. See on Matthew 25:14. [source]
See on Matthew 25:16. [source]
The word occupy has lost the sense which it conveyed to the makers of the A. V. - that of using or laying out what is possessed. Anoccupier formerly meant a trader. Occupy, in the sense of to use, occurs Judges 16:11: “new ropes that never were occupied; ” which Rev. changes to wherewith no work hath been done. Compare the Prayer-Book version of the Psalter, Psalm 107:23: “occupy their business in great waters.” So Latimer, “Sermons,” “He that occupieth usury.” Rev., trade ye. Wyc., merchandise ye. Tynd., buy and sell. See on traded, Matthew 25:16. [source]
Periphrastic present middle imperative, already burning and continuously burning. The same point of the Parable of the Ten Virgins (Matthew 25:1-13) is found here in condensed form. This verse introduces the parable of the waiting servants (Luke 12:35-40). [source]
First aorist active indicative of αποδημεω apodēmeō (from αποδημος apodēmos away from home). Common verb. In the N.T. here and Matthew 21:33; Matthew 25:14; Mark 12:1; Luke 20:9. He burned all his bridges behind him, gathering together all that he had.Wasted (διεσκορπισεν dieskorpisen). First aorist active indicative of διασκορπιζω diaskorpizō a somewhat rare verb, the very opposite of “gathered together” (συναγογων sunagogōn). More exactly he scattered his property. It is the word used of winnowing grain (Matthew 25:24).With riotous living Living dissolutely or profligately. The late adverb ασωτως asōtōs (only here in the N.T.) from the common adjective ασωτος asōtos (α a privative and σωζω sōzō), one that cannot be saved, one who does not save, a spendthrift, an abandoned man, a profligate, a prodigal. He went the limit of sinful excesses. It makes sense taken actively or passively (prodigus or perditus), active probably here. [source]
Literally, the glow which is His own; the second article throwing His own into sharp contrast with His that sent Him. On His own, see on Acts 1:7; see on Matthew 22:5; see on Matthew 25:15. [source]
See on Matthew 22:5; see on Matthew 25:15; see on Acts 1:7; see on 1 Peter 1:3. [source]
No word for “of soldiers” in the Greek, but the Latin spira (roll or ball) was used for a military cohort (Polybius 11, 23, 1) as in Matthew 27:27; Acts 10:1, etc., here for a small band secured from the Tower of Antonia. The Synoptics do not mention the soldiers, but only the “officers” as here Dramatic historical present middle indicative. With lanterns and torches Both old words, πανος phanos only here in N.T., λαμπας lampas an oil lamp (Matthew 25:1). It was full moon, but Judas took no chances for it may have been cloudy and there were dark places by the walls and under the olive trees. Μετα Meta is accompanied with and weapons Mark (Mark 14:43) mentions “swords and staves.” Probably the temple guard had weapons as well as the soldiers. [source]
“That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας Lampas (Matthew 25:1, Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι agalliaomai late word for αγαλλομαι agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν pros hōran) when they turned against him. [source]
See on Matthew 4:12; see on 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 15:3; Romans 6:17; 2 Peter 2:21. Of Christ's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19. [source]
Here the infinitive alone The feminine form ετοιμην hetoimēn is regular (1 Peter 1:5) though ετοιμος hetoimos also occurs with the feminine like the masculine (Matthew 25:10). [source]
Second aorist active of προερχομαι proerchomai Go to you before I come. Make up beforehand (προκαταρτισωσι prokatartisōsi). Late and rare double compound verb προκαταρτιζω prokatartizō (in Hippocrates). Only here in N.T. See καταρτιζω katartizō in 1 Corinthians 1:10. Your afore-promised bounty “Blessing” Note third use of “pro” before. He literally rubs it in that the pledge was overdue. That the same might be ready (ταυτην ετοιμην ειναι tautēn hetoimēn einai). Here the infinitive alone (ειναι einai) is used to express purpose without ωστε hōste or εις το eis to or προς το pros to with the accusative of general reference (ταυτην tautēn). The feminine form ετοιμην hetoimēn is regular (1 Peter 1:5) though ετοιμος hetoimos also occurs with the feminine like the masculine (Matthew 25:10). And not of extortion “And not as covetousness.” Some offerings exhibit covetousness on the part of the giver by their very niggardliness. [source]
“Blessing” Note third use of “pro” before. He literally rubs it in that the pledge was overdue. That the same might be ready (ταυτην ετοιμην ειναι tautēn hetoimēn einai). Here the infinitive alone (ειναι einai) is used to express purpose without ωστε hōste or εις το eis to or προς το pros to with the accusative of general reference (ταυτην tautēn). The feminine form ετοιμην hetoimēn is regular (1 Peter 1:5) though ετοιμος hetoimos also occurs with the feminine like the masculine (Matthew 25:10). And not of extortion “And not as covetousness.” Some offerings exhibit covetousness on the part of the giver by their very niggardliness. [source]
The ancient church held that the advent was to be expected at night, on an Easter eve. This gave rise to the custom of vigils. Jerome, on Matthew 25:6, says: “It is a tradition of the Jews that Messiah will come at midnight, after the likeness of that season in Egypt when the Passover was celebrated, and the Destroyer came, and the Lord passed over the dwellings. I think that this idea was perpetuated in the apostolic custom, that, on the day of vigils, at the Pascha, it was not allowed to dismiss the people before midnight, since they expected the advent of Christ.” It is noteworthy how many of the gospel lessons on watchfulness are associated with the night and a visit by night. See Matthew 24:43; Matthew 25:1-13; Mark 13:35; Luke 12:35, Luke 12:38; Luke 17:34; Luke 12:20. [source]
Lit. private, personal, peculiar, as 1 Corinthians 3:8; 1 Corinthians 7:7. Sometimes strange, eccentric. Contrasted with δημόσιος publicor κοινός commonSee Acts 4:32. Sometimes without emphasis, substantially = possessive pronoun, just as Lat. proprius passes into suus or ejus, or οἰκεῖος belongingto one's house into the simple one's own. See on Galatians 6:10, and comp. Matthew 22:5; Matthew 25:14. In lxx commonly with the emphatic sense. Very often in the phrase κατ ' ἰδίαν privatelyas Mark 4:34; Luke 9:10; Galatians 2:2, but nowhere in Pastorals. [source]
Than the evil δοχαι doxai Concessive participle and comparative adjective.In might and strength (ισχυι και δυναμει ischui kai dunamei). Locative case. Both indwelling strength (ισχυς ischus Mark 12:30) and ability (δυναμις dunamis Matthew 25:15).Railing judgment “Blasphemous accusation.”Against them (κατ αυτων kat' autōn). The evil angels (δοχαι doxai).Before the Lord In God‘s presence. See Judges 1:9 and possibly Enoch 9. [source]
Locative case. Both indwelling strength (ισχυς ischus Mark 12:30) and ability (δυναμις dunamis Matthew 25:15). [source]
The origin of our lamp, but, properly, a torch; the word for lamp being λύχνος , a hand-lamp filled with oil (Matthew 5:15; Luke 8:16; John 5:35). See on Matthew 25:1. Trench says: “The true Hindoo way of lighting up, is by torches, held by men who feed the flame with oil from a sort of bottle constructed for the purpose.” [source]
See on Luke 14:12. For the image, compare Song of Solomon 5:2-6; Song of Solomon 4:16; Song of Solomon 2:3. Christ is the Bread of Life, and invites to the great feast. See Matthew 8:11; Matthew 25:1sqq. The consummation will be at the marriage-supper of the Lamb (Mark 14:25; Revelation 19:7-9). [source]
See John 3:29; Jeremiah 7:34; Jeremiah 16:9. “Even the occasional flash of the torches carried by bridal processions (Matthew 25:1.) is seen no more” (Swete). The sixth instance of ου μη ou mē in Revelation 18:21-23, occurs with ακουστηι akousthēi (third instance of ακουστηι akousthēi two in Revelation 18:22). [source]
This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16). [source]
Fifth instance in these verses of ου μη ou mē with the aorist subjunctive, here the active of παινω phainō as in Revelation 8:12. It is not known whether Rome had street lights or not.The voice of the bridegroom and of the bride (πωνη νυμπιου και νυμπης phōnē numphiou kai numphēs). See John 3:29; Jeremiah 7:34; Jeremiah 16:9. “Even the occasional flash of the torches carried by bridal processions (Matthew 25:1.) is seen no more” (Swete). The sixth instance of ου μη ou mē in Revelation 18:21-23, occurs with ακουστηι akousthēi (third instance of ακουστηι akousthēi two in Revelation 18:22).Were the princes of the earth For μεγισταν megistān see Revelation 6:15; Mark 6:21. “Thy merchants were the grandees” once, but now these merchant princes are gone.With thy sorcery (εν τηι παρμακιαι σου en tēi pharmakiāi sou). Εν En (instrumental use) and the locative case of παρμακια pharmakia old word (from παρμακευω pharmakeuō to prepare drugs, from παρμακον pharmakon sorcery, Revelation 9:21), in N.T. only here and Galatians 5:20 for sorcery and magical arts. If one is puzzled over the connection between medicine and sorcery as illustrated by this word (our pharmacy), he has only to recall quackery today in medicine (patent medicines and cure-alls), witch-doctors, professional faith-healers, medicine-men in Africa. True medical science has had a hard fight to shake off chicanery and charlatanry.Were deceived First aorist passive indicative of πλαναω planaō These charlatans always find plenty of victims. See Mark 12:24. [source]
First aorist (constative) active imperative of αδικεω adikeō viewed here as a whole. The language is probably ironical, with a reminder of Daniel 12:10, in no sense a commendation of their lost estate. Charles rejects this verse as not like John. It is the hopelessness of the final state of the wicked which is here pictured. So as to “Let him be made filthy still” First aorist (constative) passive imperative of ρυπαινω rupainō old verb, to make foul or filthy (from ρυπος rupos filth, 1 Peter 3:21, as is ρυπαρος ruparos filthy), here only in N.T. The use of ετι eti is not perfectly clear, whether “still” or “yet more.” It is the time when Christ has shut the door to those outside who are now without hope (Matthew 25:10; Luke 13:25). υπαρος Ruparos occurs elsewhere in N.T. only in James 2:2, and ρυπαρια ruparia (filthiness) only in James 1:21. So then “the righteous” The states of both the evil and the good are now fixed forever. There is no word here about a “second chance” hereafter. [source]
Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος hagios and αλητινος alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων kai oudeis anoigei) over against κλειει kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]
Condition of third class with εαν ean and first aorist (ingressive) active subjunctive of ακουω akouō and ανοιγω anoigō See John 10:3; John 18:37. See the picture reversed (Swete) in Luke 13:25; Matthew 25:10.I will come in to him (εισελευσομαι eiseleusomai). Future middle of εισερχομαι eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς eiserchomai pros to go into a man‘s house. Cf. John 14:23.Will sup Future active of δειπνεω deipneō old verb, from δειπνον deipnon (supper), as in Luke 17:8. Fellowship in the Messianic kingdom (Luke 22:30; Mark 14:25; Matthew 26:29). Purely metaphorical, as is plain from 1 Corinthians 6:13. [source]