KJV: But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.
YLT: and this know, that if the master of the house had known in what watch the thief doth come, he had watched, and not suffered his house to be broken through;
Darby: But know this, that if the master of the house had known in what watch the thief was coming, he would have watched and not have suffered his house to be dug through into.
ASV: But know this, that if the master of the house had known in what watch the thief was coming, he would have watched, and would not have suffered his house to be broken through.
| ἐκεῖνο | This |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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| γινώσκετε | know |
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Parse: Verb, Present Imperative Active, 2nd Person Plural Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ᾔδει | had known |
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Parse: Verb, Pluperfect Indicative Active, 3rd Person Singular Root: οἶδα Sense: to see. |
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| οἰκοδεσπότης | master of the house |
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Parse: Noun, Nominative Masculine Singular Root: οἰκοδεσπότης Sense: master of the house, householder. |
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| ποίᾳ | in what |
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Parse: Interrogative / Indefinite Pronoun, Dative Feminine Singular Root: ποία Sense: of what sort or nature. |
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| φυλακῇ | time of night |
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Parse: Noun, Dative Feminine Singular Root: φυλακή Sense: guard, watch. |
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| κλέπτης | thief |
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Parse: Noun, Nominative Masculine Singular Root: κλέπτης Sense: an embezzler, pilferer. |
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| ἔρχεται | comes |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| ἐγρηγόρησεν | he would have watched |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: γρηγορέω Sense: to watch. |
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| ἂν | - |
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Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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| εἴασεν | have allowed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐάω Sense: to allow, permit, let. |
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| διορυχθῆναι | to be broken into |
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Parse: Verb, Aorist Infinitive Passive Root: διορύσσω Sense: to dig through: a house. |
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| οἰκίαν | house |
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Parse: Noun, Accusative Feminine Singular Root: οἰκία Sense: a house. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Matthew 24:43
As in Matthew 14:25 (four watches of the night). [source]
Digged through the tile roof or under the floor (dirt in the poorer houses). [source]
Rev., was coming. But the present is graphically thrown in as in vv, Matthew 24:40, Matthew 24:41: is coming or cometh. [source]
Rev., broken through. See on Matthew 6:19. Wyc., undermined. [source]
Reverse Greek Commentary Search for Matthew 24:43
Later texts, however, read ἡμέρᾳ , a, day. ποίᾳ ἡμέρᾳ , in what kind of a day, whether near or a remote one. Similarly Matthew 24:43: ἐν ποίᾳ φυλακῇ , in what kind of a watch, whether a night or a morning watch. [source]
The Revised Version punctuates it as a direct question, but Westcott and Hort as an indirect inquiry. They asked about the when Matthew 24:3 includes “the sign of thy coming and the end of the world,” showing that these tragic events are brought before Jesus by the disciples. See discussion of the interpretation of this discourse on Matthew 24:3. This chapter in Mark is often called “The Little Apocalypse” with the notion that a Jewish apocalypse has been here adapted by Mark and attributed to Jesus. Many of the theories attribute grave error to Jesus or to the Gospels on this subject. The view adopted in the discussion in Matthew is the one suggested here, that Jesus blended in one picture his death, the destruction of Jerusalem within that generation, the second coming and end of the world typified by the destruction of the city. The lines between these topics are not sharply drawn in the report and it is not possible for us to separate the topics clearly. This great discourse is the longest preserved in Mark and may be due to Peter. Mark may have given it in order “to forewarn and forearm” (Bruce) the readers against the coming catastrophe of the destruction of Jerusalem. Both Matthew (Matthew 24) and Luke (Luke 21:5-36) follow the general line of Mark 13 though Matthew 24:43-25:46 presents new material (parables). [source]
Lit., cometh. See on Matthew 24:43. [source]
The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (Luke 12:39, Luke 12:40) to illustrate the parable of the waiting servants (Luke 12:35). This same language appears in Matthew 24:43. “The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time” (Bruce). The parallel in Matthew 24:43-51 with Luke 12:39-46 does not have the interruption by Peter. [source]
Apodosis of second-class condition, determined as unfulfilled, made plain by use of αν an with aorist indicative which is not repeated with ουκ απηκεν ouk aphēken (first aorist active indicative of απιημι aphiēmi κ k aorist), though it is sometimes repeated (Matthew 24:43). [source]
Futuristic present indicative. See Matthew 24:43-51 for details in the comparison with Luke. [source]
Not here “the unbelieving” though that is a common meaning of απιστος apistos (α a privative and πιστος pistos from πειτω peithō), but the unreliable, the untrustworthy. Here Matthew 24:51 has “with the hypocrites,” the same point. The parallel with Matthew 24:43-51 ends here. Matthew 24:51 adds the saying about the wailing and the gnashing of teeth. Clearly there Luke places the parable of the wise steward in this context while Matthew has it in the great eschatological discourse. Once again we must either think that Jesus repeated the parable or that one of the writers has misplaced it. Luke alone preserves what he gives in Luke 12:47, Luke 12:48. [source]
Comp. Matthew 24:43; Luke 12:39; 2 Peter 3:10; Revelation 16:15, and see on Revelation 3:3. [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]
As a thief at night, suddenly and unexpectedly. Reminiscence of the word of Jesus (Matthew 24:43; Luke 12:39), used also in 2 Peter 3:10; Revelation 3:3; Revelation 16:15. Cometh (ερχεται erchetai). Prophetic or futuristic present tense. [source]
Omit in the night. Compare Matthew 24:43; 1 Thessalonians 5:2, 1 Thessalonians 5:4; Revelation 3:3; Revelation 16:15. [source]
That is suddenly, without notice. This very metaphor Jesus had used (Luke 12:39; Matthew 24:43) and Paul after him (1 Thessalonians 5:2) and John will quote it also (Revelation 3:3; Revelation 16:15).In the which (εν ηι en hēi). The day when the Lord comes.Shall pass away Future middle of παρερχομαι parerchomai old verb, to pass by.With a great noise (ροιζηδον roizēdon). Late and rare adverb (from ροιζεω ροιζος roizeōτα στοιχεια roizos) - Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame.The elements Old word (from λυτησεται stoichos a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews 5:12; Galatians 4:3; Galatians 5:1; Colossians 2:8).Shall be dissolved (λυω luthēsetai). Future passive of στοιχεια luō to loosen, singular because καυσουμενα stoicheia is neuter plural.With fervent heat Present passive participle of καυσος kausoō late verb (from καυσομενα kausos usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for καιω kausomena (from κατακαησεται kaiō to burn).Shall be burned up (κατακαιω katakaēsetai). Repeated in 2 Peter 3:12. Second future passive of the compound verb ευρετησεται katakaiō to burn down (up), according to A L. But Aleph B K P read ευρισκω heurethēsetai (future passive of heuriskō to find) “shall be found.” There are various other readings here. The text seems corrupt. [source]
Compare Matthew 24:43; Luke 12:39; 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Peter 3:10. [source]
Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη ou mē with second aorist active subjunctive of γινωσκω ginōskō though some MSS. have the future middle indicative γνωσηι gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν poian f0). [source]
As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15). [source]
Resumptive and coordinating as in Revelation 1:19; Revelation 2:5.Thou hast received (ειληπας eilēphas). Perfect active indicative of λαμβανω lambanō “as a permanent deposit” (Vincent).Didst hear First aorist active indicative, the act of hearing at the time.And keep it (και τηρει kai tērei). Present active imperative of τηρεω tēreō “hold on to what thou hast.”And repent First aorist active imperative of μετανοεω metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις ean oun mē grēgorēsēis). Condition of third class with εαν μη ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη ou mē with second aorist active subjunctive of γινωσκω ginōskō though some MSS. have the future middle indicative γνωσηι gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν poian f0). [source]
First aorist active indicative, the act of hearing at the time.And keep it (και τηρει kai tērei). Present active imperative of τηρεω tēreō “hold on to what thou hast.”And repent First aorist active imperative of μετανοεω metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις ean oun mē grēgorēsēis). Condition of third class with εαν μη ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη ou mē with second aorist active subjunctive of γινωσκω ginōskō though some MSS. have the future middle indicative γνωσηι gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν poian f0). [source]
First aorist active imperative of μετανοεω metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις ean oun mē grēgorēsēis). Condition of third class with εαν μη ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη ou mē with second aorist active subjunctive of γινωσκω ginōskō though some MSS. have the future middle indicative γνωσηι gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν poian f0). [source]