KJV: Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
YLT: Go ye in through the strait gate, because wide is the gate, and broad the way that is leading to the destruction, and many are those going in through it;
Darby: Enter in through the narrow gate, for wide the gate and broad the way that leads to destruction, and many are they who enter in through it.
ASV: Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby.
| Εἰσέλθατε | Enter |
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Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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| διὰ | through |
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Parse: Preposition Root: διά Sense: through. |
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| στενῆς | narrow |
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Parse: Adjective, Genitive Feminine Singular Root: στενός Sense: narrow, strait. |
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| πύλης | gate |
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Parse: Noun, Genitive Feminine Singular Root: πύλη Sense: a gate. |
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| πλατεῖα | wide [is] |
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Parse: Adjective, Nominative Feminine Singular Root: πλατύς Sense: broad. |
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| πύλη | gate |
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Parse: Noun, Nominative Feminine Singular Root: πύλη Sense: a gate. |
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| εὐρύχωρος | broad |
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Parse: Adjective, Nominative Feminine Singular Root: εὐρύχωρος Sense: spacious, broad. |
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| ὁδὸς | way |
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Parse: Noun, Nominative Feminine Singular Root: ὁδός Sense: properly. |
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| ἡ | - |
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Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀπάγουσα | leading |
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Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: ἀπάγω Sense: to lead away. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀπώλειαν | destruction |
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Parse: Noun, Accusative Feminine Singular Root: ἀπώλεια Sense: destroying, utter destruction. |
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| πολλοί | many |
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Parse: Adjective, Nominative Masculine Plural Root: πολύς Sense: many, much, large. |
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| οἱ | those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| εἰσερχόμενοι | entering |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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| δι’ | through |
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Parse: Preposition Root: διά Sense: through. |
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Greek Commentary for Matthew 7:13
The Authorized Version “at the strait gate” misled those who did not distinguish between “strait” and “straight.” The figure of the Two Ways had a wide circulation in Jewish and Christian writings (cf. Deuteronomy 30:19; Jeremiah 21:8; Psalm 1:1-6). See the Didache i-vi; Barnabas xviii-xx. “The narrow gate” is repeated in Matthew 7:14 and [source]
Vincent quotes the Pinax or Tablet of Cebes, a contemporary of Socrates: “Seest thou not, then, a little door, and a way before the door, which is not much crowded, but very few travel it? This is the way that leadeth unto true culture.” “The broad way” (ευρυχωρος euruchōros) is in every city, town, village, with the glaring white lights that lure to destruction. [source]
Rev., narrow. A remarkable parallel to this passage occurs in the “Pinax” or “Tablet” of Cebes, a writer contemporary with Socrates. In this, human life, with its dangers and temptations, is symbolically represented as on a tablet. The passage is as follows: “Seest thou not, then, a little door, and a way before the door, which is not much crowded, but very few travel it? This is the way which leadeth into true culture.” [source]
Lit., leadeth away, from death, or, perhaps, from the broad road. Note that the gate is not at the end, but at the beginning of the road. [source]
Reverse Greek Commentary Search for Matthew 7:13
It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (Matthew 5:13-16), the birds and the lilies (Matthew 6:26-30), the splinter and the beam in the eye (Matthew 7:3-5), the two gates (Matthew 7:13.), the wolves in sheep‘s clothing (Matthew 7:15), the good and bad trees (Matthew 7:17-19), the wise and foolish builders (Matthew 7:24-27), the garment and the wineskins (Matthew 9:16.), the children in the market places (Matthew 11:16.). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark 4:21; Matthew 13:9-1758), the Parable of the Seed Growing of Itself (Mark 4:26-29), making ten of which we know. But both Mark (Mark 4:33) and Matthew (Matthew 13:34) imply that there were many others. “Without a parable spake he nothing unto them” (Matthew 13:34), on this occasion, we may suppose. The word parable There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop‘s Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory John does not use the word parable, but only παροιμια paroimia a saying by the way (John 10:6; John 16:25, John 16:29). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (Matthew 13:3-8) we have also the careful exposition of the story by Jesus (Matthew 13:18-23) as well as the reason for the use of parables on this occasion by Jesus (1713962807_7). [source]
In the path of righteousness. Compare the two ways in Matthew 7:13, Matthew 7:14 and “the way of God” (Matthew 22:16). [source]
Rev., narrow door. See on Matthew 7:13. The door of a house, and not a gate, is meant [source]
The only passage in The New Testament where the word is used of disease. Medical writers use it of releasing from disease, relaxing tendons, and taking off bandages. (Luke 13:25). In Matthew 7:13, where the image is of a gate opening into a way, πύλη ,gate, is used. [source]
Jesus makes short shrift of the question. He includes others (present middle plural of αγωνιζομαι agōnizomai common verb, our agonize). Originally it was to contend for a prize in the games. The kindred word αγωνια agōnia occurs of Christ‘s struggle in Gethsemane (Luke 22:44). The narrow gate appears also in Matthew 7:13, only there it is an outside gate (πυλης pulēs) while here it is the entrance to the house, “the narrow door” (τυρας thuras). [source]
“Wise in yourselves.” Some MSS. read παρ εαυτοις par' heautois (by yourselves). Negative purpose here Late word from πωροω pōroō (Romans 11:7). Occurs in Hippocrates as a medical term, only here in N.T. save Mark 3:5; Ephesians 4:18. It means obtuseness of intellectual discernment, mental dulness. In part Goes with the verb γεγονεν gegonen (has happened in part). For απο μερους apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος ana meros see note on 1 Corinthians 14:27; for εκ μερους ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος kata meros see note on Hebrews 9:5; for μερος τι meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου achri hou (until which time) and the second aorist active subjunctive of εισερχομαι eiserchomai to come in (Matthew 7:13, Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
Temporal clause with αχρι ου achri hou (until which time) and the second aorist active subjunctive of εισερχομαι eiserchomai to come in (Matthew 7:13, Matthew 7:21). [source]
The words occur in Jeremiah 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης tekna orgēs Ephesians 2:3, the objects of God‘s wrath). Fitted (κατηρτισμενα katērtismena). Perfect passive participle of καταρτιζω katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. Unto destruction Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
Goes with the verb γεγονεν gegonen (has happened in part). For απο μερους apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος ana meros see note on 1 Corinthians 14:27; for εκ μερους ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος kata meros see note on Hebrews 9:5; for μερος τι meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου achri hou (until which time) and the second aorist active subjunctive of εισερχομαι eiserchomai to come in (Matthew 7:13, Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
Neuter singular of the verbal adjective rather than the substantive δυναμιν dunamin Endured (ηνεγκεν ēnegken). Constative second aorist active indicative of the old defective verb περω pherō to bear. Vessels of wrath The words occur in Jeremiah 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης tekna orgēs Ephesians 2:3, the objects of God‘s wrath). Fitted (κατηρτισμενα katērtismena). Perfect passive participle of καταρτιζω katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. Unto destruction Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
“The straight way” of 1 Samuel 12:23 (cf. Matthew 7:13. for this use of οδος hodos), “the way of truth” (2 Peter 2:2).They went astray (επλανητησαν eplanēthēsan). First aorist passive indicative of πλαναω planaō like Mark 12:24.The way of Balaam Associative instrumental case after εχακολουτησαντες exakolouthēsantes for which verb see 2 Peter 1:16; 2 Peter 2:2. These false teachers, as shown in 2 Peter 2:13, followed the way of Balaam, “who loved the hire of wrong-doing” (ος μιστον αδικιας ηγαπησεν hos misthon adikias ēgapēsen). [source]