KJV: And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.
YLT: 'And while they are going away to buy, the bridegroom came, and those ready went in with him to the marriage-feasts, and the door was shut;
Darby: But as they went away to buy, the bridegroom came, and the ones that were ready went in with him to the wedding feast, and the door was shut.
ASV: And while they went away to buy, the bridegroom came; and they that were ready went in with him to the marriage feast: and the door was shut.
Ἀπερχομένων | [While] are going away |
Parse: Verb, Present Participle Middle or Passive, Genitive Feminine Plural Root: ἀπέρχομαι Sense: to go away, depart. |
|
ἀγοράσαι | to buy |
Parse: Verb, Aorist Infinitive Active Root: ἀγοράζω Sense: to be in the market place, to attend it. |
|
ἦλθεν | came |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
|
νυμφίος | bridegroom |
Parse: Noun, Nominative Masculine Singular Root: νυμφίος Sense: a bridegroom. |
|
αἱ | those |
Parse: Article, Nominative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
|
ἕτοιμοι | ready |
Parse: Adjective, Nominative Feminine Plural Root: ἕτοιμος Sense: prepare ready. |
|
εἰσῆλθον | went in |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
|
γάμους | wedding feast |
Parse: Noun, Accusative Masculine Plural Root: γάμος Sense: a wedding or marriage festival, a wedding banquet, a wedding feast. |
|
ἐκλείσθη | was shut |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: κλείω Sense: to shut, shut up. |
|
θύρα | door |
Parse: Noun, Nominative Feminine Singular Root: θύρα Sense: a door. |
Greek Commentary for Matthew 25:10
Present middle participle, genitive absolute, while they were going away, descriptive linear action. Picture of their inevitable folly. [source]
Effective aorist passive indicative, shut to stay shut. [source]
A present participle, and very graphic: while they are going away. [source]
Lit., the ready or prepared ones. [source]
Marriage-feast, as Matthew 22:2, Matthew 22:3, Matthew 22:4; and so Rev. [source]
Reverse Greek Commentary Search for Matthew 25:10
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]
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]
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]
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]
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]