Apologetics Bible
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Matthew, written c. AD 50-60 for a primarily Jewish audience, is structured around five great discourse blocks — echoing the five books of Moses and presenting Jesus as the new and greater Moses, the fulfillment of the Torah rather than its abolition (5:17).
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Connected primary witness
- Connected ID:
Matthew_25
- Primary Witness Text: Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: But the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 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. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he th...
Connected dataset overlay
- Connected ID:
Matthew_25
- Chapter Blob Preview: Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: But the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight the...
Chapter frameStart here before opening notes.
Chapter frame
Matthew, written c. AD 50-60 for a primarily Jewish audience, is structured around five great discourse blocks — echoing the five books of Moses and presenting Jesus as the new and greater Moses, the fulfillment of the Torah rather than its abolition (5:17).
Matthew is the most OT-citation-dense Gospel (~65 explicit citations plus hundreds of allusions), consistently showing fulfillment of OT Scripture. Its opening genealogy (1:1-17) traces the Davidic-Abrahamic covenant line, establishing Jesus' legal right to the Messianic throne. Matthew's Sermon on the Mount (chs. 5-7) remains the most complete statement of Kingdom ethics in ancient literature.
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Matthew 25:1
Greek
Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες λαβοῦσαι τὰς λαμπάδας ⸀ἑαυτῶν ἐξῆλθον εἰς ⸀ὑπάντησιν τοῦ νυμφίου.Tote omoiothesetai e basileia ton oyranon deka parthenois, aitines laboysai tas lampadas eayton exelthon eis ypantesin toy nymphioy.
KJV: Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
AKJV: Then shall the kingdom of heaven be likened to ten virgins, which took their lamps, and 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.
YLT: `Then shall the reign of the heavens be likened to ten virgins, who, having taken their lamps, went forth to meet the bridegroom;
Exposition: Matthew 25:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:2
Greek
πέντε δὲ ⸂ἐξ αὐτῶν ἦσαν⸃ ⸂μωραὶ καὶ πέντε φρόνιμοι⸃.pente de ex ayton esan morai kai pente phronimoi.
KJV: And five of them were wise, and five were foolish.
AKJV: And five of them were wise, and five were foolish.
ASV: And five of them were foolish, and five were wise.
YLT: and five of them were prudent, and five foolish;
Commentary WitnessMatthew 25:2Quoted commentary witness
Commentary Witness
Matthew 25:2
Verse 2 Five of them were wise - Or, provident, φρονιμοι - they took care to make a proper provision beforehand, and left nothing to be done in the last moment. Five were foolish - Μωροι, which might be translated careless, is generally rendered foolish; but this does not agree so well with φρονιμοι, provident, or prudent, in the first clause, which is the proper meaning of the word. Μωρος in the Etymologicon, is thus defined, μη ὁρᾶ το δεον, he who sees not what is proper or necessary. These did not see that it was necessary to have oil in their vessels, (the salvation of God in their souls), as well as a burning lamp of religious profession, Mat 25:3, Mat 25:4.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 25:3
- Mat 25:4
Named authorities or texts detected in the witness
- Ovid
- Or
- Etymologicon
Exposition: Matthew 25:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And five of them were wise, and five were foolish.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:3
Greek
⸂αἱ γὰρ⸃ μωραὶ λαβοῦσαι τὰς λαμπάδας αὐτῶν οὐκ ἔλαβον μεθʼ ἑαυτῶν ἔλαιον·ai gar morai laboysai tas lampadas ayton oyk elabon meth eayton elaion·
KJV: They that were foolish took their lamps, and took no oil with them:
AKJV: They that were foolish took their lamps, and took no oil with them:
ASV: For the foolish, when they took their lamps, took no oil with them:
YLT: they who were foolish having taken their lamps, did not take with themselves oil;
Commentary Witness (Generated)Matthew 25:3Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:3
Matthew 25:3 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'They that were foolish took their lamps, and took no oil with them:'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:3
Exposition: Matthew 25:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'They that were foolish took their lamps, and took no oil with them:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:4
Greek
αἱ δὲ φρόνιμοι ἔλαβον ἔλαιον ἐν τοῖς ⸀ἀγγείοις μετὰ τῶν λαμπάδων ⸀ἑαυτῶν.ai de phronimoi elabon elaion en tois aggeiois meta ton lampadon eayton.
KJV: But the wise took oil in their vessels with their lamps.
AKJV: But the wise took oil in their vessels with their lamps.
ASV: but the wise took oil in their vessels with their lamps.
YLT: and the prudent took oil in their vessels, with their lamps.
Commentary WitnessMatthew 25:4Quoted commentary witness
Commentary Witness
Matthew 25:4
Verse 4 Took oil in their vessels - They not only had a sufficiency of oil in their lamps, but they carried a vessel with oil to recruit their lamps, when it should be found expedient. This the foolish or improvident neglected to do: hence, when the oil that was in their lamps burned out, they had none to pour into the lamp to maintain the flame.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
Exposition: Matthew 25:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the wise took oil in their vessels with their lamps.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:5
Greek
χρονίζοντος δὲ τοῦ νυμφίου ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον.chronizontos de toy nymphioy enystaxan pasai kai ekatheydon.
KJV: While the bridegroom tarried, they all slumbered and slept.
AKJV: While the bridegroom tarried, they all slumbered and slept.
ASV: Now while the bridegroom tarried, they all slumbered and slept.
YLT: `And the bridegroom tarrying, they all nodded and were sleeping,
Commentary WitnessMatthew 25:5Quoted commentary witness
Commentary Witness
Matthew 25:5
Verse 5 The bridegroom tarried - The coming of the bridegroom to an individual may imply his death: his coming to the world - the final judgment. The delay - the time from a man's birth till his death, in the first case; in the second, the time from the beginning to the end of the world. Slumbered and slept - Or, ενυϚαξαν και εκαθευδον, they became drowsy and fell asleep. As sleep is frequently used in the sacred writings for death, so drowsiness, which precedes sleep, may be considered as pointing out the decays of the constitution, and the sicknesses which precede death. The other explanations which are given of this place must be unsatisfactory to every man who is not warped by some point in his creed, which must be supported at every expense. Carelessness disposed them to drowsiness, drowsiness to sleep, deep sleep, which rendered them as unconscious of their danger as they were before inattentive to their duty. The Anglo-Saxon has hit the meaning of the original well - of which my old MS. Bible gives a literal version, in the English of the 14th century: forsothe-alle nappeden and sleptyn.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Or
Exposition: Matthew 25:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'While the bridegroom tarried, they all slumbered and slept.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:6
Greek
μέσης δὲ νυκτὸς κραυγὴ γέγονεν· Ἰδοὺ ὁ ⸀νυμφίος, ἐξέρχεσθε εἰς ἀπάντησιν ⸀αὐτοῦ.meses de nyktos krayge gegonen· Idoy o nymphios, exerchesthe eis apantesin aytoy.
KJV: And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.
AKJV: And at midnight there was a cry made, Behold, the bridegroom comes; go you out to meet him.
ASV: But at midnight there is a cry, Behold, the bridegroom! Come ye forth to meet him.
YLT: and in the middle of the night a cry was made, Lo, the bridegroom doth come; go ye forth to meet him.
Commentary WitnessMatthew 25:6Quoted commentary witness
Commentary Witness
Matthew 25:6
Verse 6 At midnight there was a cry - The Jewish weddings were generally celebrated in the night; yet they usually began at the rising of the evening star; but in this case there was a more than ordinary delay. Behold, the bridegroom cometh - What an awful thing to be summoned to appear before the Judge of quick and dead! The following is an affecting relation, and fas est ab hoste doceri. "When Rabbi Jochanan ben Zachai was sick, his disciples came to visit him; and when he saw them he began to weep. They say to him, Rabbi! the light of Israel, the right hand pillar, the strong hammer, wherefore dost thou weep? He answered them, If they were carrying me before a king of flesh and blood, who is here today, and to-morrow in the grave; who, if he were angry with me, his anger would not last for ever: if he put me in prison, his prison would not be everlasting; if he condemned me to death, that death would not be eternal; whom I could soothe with words or bribe with riches; yet even in these circumstances I should weep. But now I am going before the King of kings, the holy and the blessed God, who liveth and endureth for ever and for ever; who, if he be angry with me, his anger will last for ever; if he put me in prison, his bondage will be everlasting; if he condemn me to death, that death will be eternal; whom I cannot soothe with words nor bribe with riches: when, farther, there are before me two ways, the one to hell and the other to paradise, and I know not in which they are carrying me, shall I not weep?" Talmud Beracoth, fol. 29.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Behold
- Israel
- Talmud Beracoth
Exposition: Matthew 25:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:7
Greek
τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι καὶ ἐκόσμησαν τὰς λαμπάδας ⸀ἑαυτῶν.tote egerthesan pasai ai parthenoi ekeinai kai ekosmesan tas lampadas eayton.
KJV: Then all those virgins arose, and trimmed their lamps.
AKJV: Then all those virgins arose, and trimmed their lamps.
ASV: Then all those virgins arose, and trimmed their lamps.
YLT: `Then rose all those virgins, and trimmed their lamps,
Commentary WitnessMatthew 25:7Quoted commentary witness
Commentary Witness
Matthew 25:7
Verse 7 Trimmed their lamps - Εκοσμησαν, adorned them. I have seen some of the eastern lamps or lanthorns, the body of which was a skeleton of wood and threads, covered with a very thin transparent membrane, or very fine gauze, and decorated with flowers painted on it. It is probable that the nuptial lamps were highly decorated in this way; though the act mentioned here may mean no more than preparing the lamps for burning. The following account of the celebration of a wedding in Persia, taken from the Zend Avesta, vol. ii. p. 558, etc., may cast some light on this place. "The day appointed for the marriage, about five o'clock in the evening, the bridegroom comes to the house of the bride, where the mobed, or priest, pronounces for the first time the nuptial benediction. He then brings her to his own house, gives her some refreshment, and afterwards the assembly of her relatives and friends reconduct her to her father's house. When she arrives, the mobed repeats the nuptial benediction, which is generally done about Midnight; immediately after, the bride, accompanied with a part of her attending troop, (the rest having returned to their own homes), is reconducted to the house of her husband, where she generally arrives about three o'clock in the morning. Nothing can be more brilliant than these nuptial solemnities in India. Sometimes the assembly consists of not less than two thousand persons, all richly dressed in gold and silver tissue; the friends and relatives of the bride, encompassed with their domestics, are all mounted on horses richly harnessed. The goods, wardrobe, and even the bed of the bride, are carried in triumph. The husband, richly mounted and magnificently dressed, is accompanied by his friends and relatives, the friends of the bride following him in covered carriages. At intervals, during the procession, guns and rockets are fired, and the spectacle is rendered grand beyond description, by a prodigious number of Lighted Torches, and by the Sound of a multitude of musical instruments." There are certain preparations which most persons believe they must make at the approach of death; but, alas! it is often too late. The lamp is defiled, the light almost out, and the oil expended; and what adorning is a wretched sinner, struggling in the agonies of death, capable of preparing for his guilty soul!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:7
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Persia
- Zend Avesta
- Midnight
- India
- Lighted Torches
Exposition: Matthew 25:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then all those virgins arose, and trimmed their lamps.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:8
Greek
αἱ δὲ μωραὶ ταῖς φρονίμοις εἶπαν· Δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν σβέννυνται.ai de morai tais phronimois eipan· Dote emin ek toy elaioy ymon, oti ai lampades emon sbennyntai.
KJV: And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.
AKJV: And the foolish said to the wise, Give us of your oil; for our lamps are gone out.
ASV: And the foolish said unto the wise, Give us of your oil; for our lamps are going out.
YLT: and the foolish said to the prudent, Give us of your oil, because our lamps are going out;
Commentary WitnessMatthew 25:8Quoted commentary witness
Commentary Witness
Matthew 25:8
Verse 8 Our lamps are gone out - Σβεννυνται, are going out. So then it is evident that they were once lighted. They had once hearts illuminated and warmed by faith and love; but they had backslidden from the salvation of God, and now they are excluded from heaven, because, through their carelessness, they have let the light that was in them become darkness, and have not applied in time for a fresh supply of the salvation of God. A Jewish rabbin supposes God addressing man thus: - I give thee my lamp, give thou me thy lamp; if thou keep my lamp I will keep thy lamp; but if thou extinguish my lamp I will extinguish thy lamp. That is, I give thee my Word and testimonies to be a light unto thy feet and a lanthorn to thy steps, to guide thee safely through life; give me thy Soul and all its concerns, that I may defend and save thee from all evil: keep my Word, walk in my ways, and I will keep thy Soul that nothing shall injure it; but if thou trample under foot my laws, I will cast thy soul into outer darkness.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:8
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Word
Exposition: Matthew 25:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:9
Greek
ἀπεκρίθησαν δὲ αἱ φρόνιμοι λέγουσαι· Μήποτε ⸂οὐ μὴ⸃ ἀρκέσῃ ἡμῖν καὶ ὑμῖν· ⸀πορεύεσθε μᾶλλον πρὸς τοὺς πωλοῦντας καὶ ἀγοράσατε ἑαυταῖς.apekrithesan de ai phronimoi legoysai· Mepote oy me arkese emin kai ymin· poreyesthe mallon pros toys poloyntas kai agorasate eaytais.
KJV: But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.
AKJV: But the wise answered, saying, Not so; lest there be not enough for us and you: but go you rather to them that sell, and buy for yourselves.
ASV: But the wise answered, saying, Peradventure there will not be enough for us and you: go ye rather to them that sell, and buy for yourselves.
YLT: and the prudent answered, saying--Lest there may not be sufficient for us and you, go ye rather unto those selling, and buy for yourselves.
Commentary WitnessMatthew 25:9Quoted commentary witness
Commentary Witness
Matthew 25:9
Verse 9 Lest there be not enough for us and you - These had all been companions in the Christian course, and there was a time when they might have been helpful to each other; but that time is now past for ever - none has a particle of grace to spare, not even to help the soul of the dearest relative! The grace which every man receives is just enough to save his own soul; he has no merits to bequeath to the Church; no work of supererogation which can be placed to the account of another. Go ye rather to them that sell, and buy - By leaving out the particle δε, but, (on the indisputable authority of ABDGHKS, and HV, of Matthai, with sixteen others, the Armenian, Vulgate, and all the Itala but one), and transposing a very little the members of the sentence, the sense is more advantageously represented, and the reading smoother: Rather go to them that sell, and buy for yourselves, lest there be not enough for us and you. Beza, Mill, Bengel, and Griesbach, approve of the omission of the particle δε.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Vulgate
- Church
- Matthai
- Armenian
- Beza
- Mill
- Bengel
- Griesbach
Exposition: Matthew 25:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:10
Greek
ἀπερχομένων δὲ αὐτῶν ἀγοράσαι ἦλθεν ὁ νυμφίος, καὶ αἱ ἕτοιμοι εἰσῆλθον μετʼ αὐτοῦ εἰς τοὺς γάμους, καὶ ἐκλείσθη ἡ θύρα.aperchomenon de ayton agorasai elthen o nymphios, kai ai etoimoi eiselthon met aytoy eis toys gamoys, kai ekleisthe e thyra.
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.
AKJV: 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.
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.
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;
Commentary WitnessMatthew 25:10Quoted commentary witness
Commentary Witness
Matthew 25:10
Verse 10 While they went to buy, the bridegroom came - What a dismal thing it is, not to discover the emptiness of one's heart of all that is good, till it is too late to make any successful application for relief! God alone knows how many are thus deceived. And they that were ready - They who were prepared - who had not only a burning lamp of an evangelical profession, but had oil in their vessels, the faith that works by love in their hearts, and their lives adorned with all the fruits of the Spirit. The door was shut - Sinners on a death-bed too often meet with those deceitful merchants, who promise them salvation for a price which is of no value in the sight of God. Come unto me, says Jesus, and buy: there is no salvation but through his blood - no hope for the sinner but that which is founded upon his sacrifice and death. The door was shut - dreadful and fatal words! No hope remains. Nothing but death can shut this door; but death may surprise us in our sins, and then despair is our only portion.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
Exposition: Matthew 25:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:11
Greek
ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι· Κύριε κύριε, ἄνοιξον ἡμῖν·ysteron de erchontai kai ai loipai parthenoi legoysai· Kyrie kyrie, anoixon emin·
KJV: Afterward came also the other virgins, saying, Lord, Lord, open to us.
AKJV: Afterward came also the other virgins, saying, Lord, Lord, open to us.
ASV: Afterward came also the other virgins, saying, Lord, Lord, open to us.
YLT: and afterwards come also do the rest of the virgins, saying, Sir, sir, open to us;
Commentary WitnessMatthew 25:11Quoted commentary witness
Commentary Witness
Matthew 25:11
Verse 11 Afterwards came also the other virgins, saying, Lord, Lord - Earnest prayer, when used in time, may do much good: but it appears, from this parable, that there may come a time when prayer even to Jesus may be too late! - viz. when the door is shut - when death has separated the body and the soul.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- Jesus
- Lord
Exposition: Matthew 25:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Afterward came also the other virgins, saying, Lord, Lord, open to us.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:12
Greek
ὁ δὲ ἀποκριθεὶς εἶπεν· Ἀμὴν λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς.o de apokritheis eipen· Amen lego ymin, oyk oida ymas.
KJV: But he answered and said, Verily I say unto you, I know you not.
AKJV: But he answered and said, Truly I say to you, I know you not.
ASV: But he answered and said, Verily I say unto you, I know you not.
YLT: and he answering said, Verily I say to you, I have not known you.
Commentary WitnessMatthew 25:12Quoted commentary witness
Commentary Witness
Matthew 25:12
Verse 12 I know you not - As if he had said, Ye are not of my company - ye were neither with the bride nor the bridegroom: ye slept while the others were in procession. I do not acknowledge you for my disciples - ye are not like him who is love - ye refused to receive his grace - ye sinned it away when ye had it; now you are necessarily excluded from that kingdom where nothing but love and purity can dwell.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:12
Source lane
Apologetics Bible source bundle
Exposition: Matthew 25:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But he answered and said, Verily I say unto you, I know you not.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:13
Greek
γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ⸀ὥραν.gregoreite oyn, oti oyk oidate ten emeran oyde ten oran.
KJV: Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.
AKJV: Watch therefore, for you know neither the day nor the hour wherein the Son of man comes. ¶
ASV: Watch therefore, for ye know not the day nor the hour.
YLT: `Watch therefore, for ye have not known the day nor the hour in which the Son of Man doth come.
Commentary WitnessMatthew 25:13Quoted commentary witness
Commentary Witness
Matthew 25:13
Verse 13 Watch therefore - If to watch be to employ ourselves chiefly about the business of our salvation, alas! how few of those who are called Christians are there who do watch! How many who slumber! How many who are asleep! How many seized with a lethargy! How many quite dead! Wherein the Son of man cometh - These words are omitted by many excellent MSS., most of the versions, and several of the fathers. Griesbach has left them out of the text: Grotius, Hammond, Mill, and Bengel, approve of the omission.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Grotius
- Hammond
- Mill
- Bengel
Exposition: Matthew 25:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:14
Greek
Ὥσπερ γὰρ ἄνθρωπος ἀποδημῶν ἐκάλεσεν τοὺς ἰδίους δούλους καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα αὐτοῦ,Osper gar anthropos apodemon ekalesen toys idioys doyloys kai paredoken aytois ta yparchonta aytoy,
KJV: For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.
AKJV: For the kingdom of heaven is as a man traveling into a far country, who called his own servants, and delivered to them his goods.
ASV: Forit isaswhena man, going into another country, called his own servants, and delivered unto them his goods.
YLT: `For--as a man going abroad did call his own servants, and did deliver to them his substance,
Commentary WitnessMatthew 25:14Quoted commentary witness
Commentary Witness
Matthew 25:14
Verse 14 Called his own servants - God never makes the children of men proprietors of his goods. They are formed by his power, and upheld by his bounty; and they hold their lives and their goods, as in many of our ancient tenures, quamdiu domino placuerit - at the will of their Lord.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lord
Exposition: Matthew 25:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:15
Greek
καὶ ᾧ μὲν ἔδωκεν πέντε τάλαντα ᾧ δὲ δύο ᾧ δὲ ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, καὶ ἀπεδήμησεν. εὐθέωςkai o men edoken pente talanta o de dyo o de en, ekasto kata ten idian dynamin, kai apedemesen. eytheos
KJV: And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.
AKJV: And to one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.
ASV: And unto one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey.
YLT: and to one he gave five talents, and to another two, and to another one, to each according to his several ability, went abroad immediately.
Commentary WitnessMatthew 25:15Quoted commentary witness
Commentary Witness
Matthew 25:15
Verse 15 Unto one he gave five talents - to every man according to his several ability - The duties men are called to perform are suited to their situations, and the talents they receive. The good that any man has he has received from God, as also the ability to improve that good. God's graces and temporal mercies are suited to the power which a man has of improving them. To give eminent gifts to persons incapable of properly improving them, would be only to lead into a snare. The talent which each man has suits his own state best; and it is only pride and insanity which lead him to desire and envy the graces and talents of another. Five talents would be too much for some men: one talent would be too little. He who receives much, must make proportionate improvement; and, from him who has received little, the improvement only of that little will be required. As five talents, in one case, are sufficient to answer the purpose for which they were given; so also are two and one. The man who improves the grace he has received, however small, will as surely get to the kingdom of God, as he who has received most from his master, and improved all. There is a parable something like this in Sohar Chadash, fol. 47: "A certain king gave a deposit to three of his servants: the first kept it; the second lost it; the third spoiled one part of it, and gave the rest to another to keep. After some time, the king came and demanded the deposit. Him who had preserved it, the king praised, and made him governor of his house. Him who had lost it, he delivered to utter destruction, so that both his name and his possessions were blotted out. To the third, who had spoiled a part and given the rest to another to keep, the king said, Keep him, and let him not go out of my house, till we see what the other shall do to whom he has entrusted a part: if he shall make a proper use of it, this man shall be restored to liberty; if not, he also shall be punished." See Schoettgen. I have had already occasion to remark how greatly every Jewish parable is improved that comes through the hands of Christ. In this parable of our Lord, four things may be considered: - I. The master who distributes the talents. II. The servants who improved their talents. III. The servant who buried his talent. And IV. His punishment. I. The master who distributes the talents. 1. The master's kindness. The servants had nothing - deserved nothing - had no claim on their master, yet he, in his Kindness, delivers unto them his goods, not for his advantage, but for their comfort and salvation. 2. The master distributes these goods diversely; - giving to one five, to another, two, and to another one. No person can complain that he has been forgotten; the master gives to each. None can complain of the diversity of the gifts; it is the master who has done it. The master has an absolute right over his own goods, and the servants cannot find fault with the distribution. He who has little should not envy him who has received much, for he has the greater labor, and the greater account to give. He who has much should not despise him who has little, for the sovereign master has made the distinction; and his little, suited to the ability which God has given him, and fitted to the place in which God's providence has fixed him, is sufficiently calculated to answer the purpose of the master, in the salvation of the servant's soul. 3. The master distributes his talents with Wisdom. He gave to each according to his several ability, i.e. to the power he had to improve what was given. It would not be just to make a servant responsible for what he is naturally incapable of managing; and it would not be proper to give more than could be improved. The powers which men have, God has given; and as he best knows the extent of these powers, so he suits his graces and blessings to them in the most wise, and effectual way. Though he may make one vessel for honor, (i.e. a more honorable place or office), and another for dishonor, (a less honorable office), yet both are for the master's use - both are appointed and capacitated to show forth his glory. II. The servants who improved their talents. These persons are termed δουλοι, slaves, such as were the property of the master, who might dispose of them as he pleased. Then he that had received the five talents went and traded, Mat 25:16. 1. The work was speedily begun - as soon as the master gave the talents and departed, so soon they began to labor. There is not a moment to be lost - every moment has its grace, and every grace has its employment, and every thing is to be done for eternity. 2. The work was perseveringly carried on; after a long time the lord of those servants cometh, Mat 25:19. The master was long before he returned, but they did not relax. The longer time, the greater improvement. God gives every man just time enough to live, in this world, to glorify his Maker, and to get his soul saved. Many begin well, and continue faithful for a time - but how few persevere to the end! Are there none who seem to have outlived their glory, their character, their usefulness? 3. Their work was crowned with success. They doubled the sum which they had received. Every grace of God is capable of great improvement. Jesus himself, the pure, immaculate Jesus, grew in wisdom and favor with God, Luk 2:52. 4. They were ready to give in a joyful account when their master came and called for them. 1st. They come without delay: they expected his coming; and it was with an eye to this that they continued their labor - they endured as seeing him who is invisible. 2dly. They come without fear; the master before whom they appear has always loved them, and given them the fullest proofs of his affection for them: his love to them has begotten in them love to him; and their obedience to his orders sprung from the love they bore to him. He that loveth me, says Jesus, will keep my words. 3d. They render up their accounts without confusion: he who received five brought five others; and he who had received two brought two more: nothing was to be done when their master called; all their business was fully prepared. 4th. They gave up every thing to their master, without attempting to appropriate any thing. Their ability was his, the talents his, and the continued power to improve them, his. All is of God, and all must be returned to him. 5. Their recompense from their gracious master. 1st. They receive praise. Well done, good and faithful servants, Mat 25:21. What a glorious thing to have the approbation of God, and the testimony of a good conscience! They were good, pure and upright within - faithful, using to God's glory the blessings he had given. 2d. They receive gracious promises. Ye have been faithful over a little, I will set you over much. These promises refer not only to a future glory, but to an increase of God's grace and mercy here; for the more faithfully a man improves what God has already given him, the more he shall have from his gracious Master: for he giveth more grace, till he fills the faithful soul with his own fullness. 3d. They receive Glory. Enter into the joy of your Lord. As ye were partakers of my nature on earth, be ye sharers of my glory in heaven. The joy, the happiness wherewith I am happy, shall be your eternal portion! O, what is all we can do, all we can suffer, even the most lingering and cruel martyrdom, in comparison of this unbounded, eternal joy! III. Of the servant who buried his talent. He that had received one went and digged in the earth, and hid his Lord's money, Mat 25:18. 1. See the ingratitude of this servant. His master gave him a talent, capable of being improved to his own present and eternal advantage; but he slights the mercy of his lord. 2. See his idleness. Rather than exert himself to improve what he has received, he goes and hides it. 3. See his gross error. He Digs to hide it - puts himself to more trouble to render the mercy of God to him of none effect, than he would have had in combating and conquering the world, the devil, and the flesh. 4. See his injustice. He takes his master's money, and neither improves nor designs to improve it, even while he is living on and consuming that bounty which would have been sufficient for a faithful servant. How much of this useless lumber is to be found in the Church of Christ! But suppose the man be a preacher - what a terrible account will he have to give to God - consuming the provision made for a faithful pastor, and so burying, or misusing his talent, as to do no good, to immortal souls! 5. Hear the absurdity of his reasoning. Lord, I knew thee that thou art a hard (or avaricious) man, reaping where thou hast not sown, etc., Mat 25:24. See this meaning of σκληρος proved by Kypke. The wicked excuse of this faithless servant confuted itself and condemned him. Nevertheless it is on this very model that sinners in general seek to justify themselves; and the conclusion turns always against them. I knew thee to be a hard man. How awfully deceived and deeply depraved must that person be, who not only attempts to excuse his follies, but to charge his crimes on God himself! I was afraid - Why? Because thou wert an enemy to thy soul, and to thy God. - I was afraid - of what? that he would require more than he did give. How could this be? Did he not give thee the talent freely, to show thee his benevolence? And did he not suit it to thy ability, that he might show thee his wisdom, justice, and goodness, in not making thee responsible for more than thou couldst improve? IV. Behold the awful punishment of this faithless servant. 1. He is reproached. Thou wicked and slothful servant! Wicked - in thy heart: slothful - in thy work. Thou knewest that I reap where I sowed not. Thou art condemned by thy own mouth - whose is the unemployed talent? Did I not give thee this? And did I require the improvement of two when I gave thee but one? - Thou knowest I did not. 2. He is stripped of what he possessed. Take - the talent from him. O terrible word! - Remove the candlestick from that slothful, worldly-minded Church: take away the inspirations of the Holy Spirit from that lukewarm, Christless Christian, who only lives to resist them and render them of none effect. Dispossess that base, man-pleasing minister of his ministerial gifts; let his silver become brass, and his fine gold, dross. He loved the present world more than the eternal world, and the praise of men more than the approbation of God. Take away the talent from him! 3. He is punished with an everlasting separation from God and the glory of his power. Cast forth the unprofitable servant, Mat 25:30. Let him have nothing but darkness, who refused to walk in the light: let him have nothing but misery - weeping and gnashing of teeth, who has refused the happiness which God provided for him. Reader, if the careless virgin, and the unprofitable servant, against whom no flagrant iniquity is charged, be punished with an outer darkness, with a hell of fire: of what sorer punishment must he be judged worthy, who is a murderer, an adulterer, a fornicator, a blasphemer, a thief, a liar, or in any respect an open violater of the laws of God? The careless virgins, and the unprofitable servants, were saints in comparison of millions, who are, notwithstanding, dreaming of an endless heaven, when fitted only for an endless hell!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 25:16
- Mat 25:19
- Mat 25:21
- Mat 25:18
- Mat 25:24
- Mat 25:30
Named authorities or texts detected in the witness
- Ovid
- Jesus
- Sohar Chadash
- See Schoettgen
- Christ
- Lord
- Kindness
- Wisdom
- Maker
- Master
- Glory
- Kypke
- Church
- Christless Christian
- Reader
Exposition: Matthew 25:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:16
Greek
⸀πορευθεὶς ὁ τὰ πέντε τάλαντα λαβὼν ἠργάσατο ἐν αὐτοῖς καὶ ⸀ἐκέρδησεν ἄλλα ⸀πέντε·poreytheis o ta pente talanta labon ergasato en aytois kai ekerdesen alla pente·
KJV: Then he that had received the five talents went and traded with the same, and made them other five talents.
AKJV: Then he that had received the five talents went and traded with the same, and made them other five talents.
ASV: Straightway he that received the five talents went and traded with them, and made other five talents.
YLT: `And he who did receive the five talents, having gone, wrought with them, and made other five talents;
Commentary Witness (Generated)Matthew 25:16Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:16
Matthew 25:16 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Then he that had received the five talents went and traded with the same, and made them other five talents.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:16
Exposition: Matthew 25:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then he that had received the five talents went and traded with the same, and made them other five talents.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:17
Greek
⸀ὡσαύτως ὁ τὰ δύο ⸀ἐκέρδησεν ἄλλα δύο·osaytos o ta dyo ekerdesen alla dyo·
KJV: And likewise he that had received two, he also gained other two.
AKJV: And likewise he that had received two, he also gained other two.
ASV: In like manner he also that received the two gained other two.
YLT: in like manner also he who received the two, he gained, also he, other two;
Commentary Witness (Generated)Matthew 25:17Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:17
Matthew 25:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And likewise he that had received two, he also gained other two.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:17
Exposition: Matthew 25:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And likewise he that had received two, he also gained other two.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:18
Greek
ὁ δὲ τὸ ἓν λαβὼν ἀπελθὼν ὤρυξεν ⸀γῆν καὶ ⸀ἔκρυψεν τὸ ἀργύριον τοῦ κυρίου αὐτοῦ.o de to en labon apelthon oryxen gen kai ekrypsen to argyrion toy kyrioy aytoy.
KJV: But he that had received one went and digged in the earth, and hid his lord’s money.
AKJV: But he that had received one went and dig in the earth, and hid his lord’s money.
ASV: But he that received the one went away and digged in the earth, and hid his lord’s money.
YLT: and he who did receive the one, having gone away, digged in the earth, and hid his lord's money.
Commentary Witness (Generated)Matthew 25:18Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:18
Matthew 25:18 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'But he that had received one went and digged in the earth, and hid his lord’s money.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:18
Exposition: Matthew 25:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But he that had received one went and digged in the earth, and hid his lord’s money.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:19
Greek
μετὰ δὲ ⸂πολὺν χρόνον⸃ ἔρχεται ὁ κύριος τῶν δούλων ἐκείνων καὶ συναίρει ⸂λόγον μετʼ αὐτῶν⸃meta de polyn chronon erchetai o kyrios ton doylon ekeinon kai synairei logon met ayton
KJV: After a long time the lord of those servants cometh, and reckoneth with them.
AKJV: After a long time the lord of those servants comes, and reckons with them.
ASV: Now after a long time the lord of those servants cometh, and maketh a reckoning with them.
YLT: `And after a long time cometh the lord of those servants, and taketh reckoning with them;
Commentary Witness (Generated)Matthew 25:19Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:19
Matthew 25:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'After a long time the lord of those servants cometh, and reckoneth with them.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:19
Exposition: Matthew 25:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'After a long time the lord of those servants cometh, and reckoneth with them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:20
Greek
καὶ προσελθὼν ὁ τὰ πέντε τάλαντα λαβὼν προσήνεγκεν ἄλλα πέντε τάλαντα λέγων· Κύριε, πέντε τάλαντά μοι παρέδωκας· ἴδε ἄλλα πέντε τάλαντα ⸀ἐκέρδησα.kai proselthon o ta pente talanta labon prosenegken alla pente talanta legon· Kyrie, pente talanta moi paredokas· ide alla pente talanta ekerdesa.
KJV: And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.
AKJV: And so he that had received five talents came and brought other five talents, saying, Lord, you delivered to me five talents: behold, I have gained beside them five talents more.
ASV: And he that received the five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: lo, I have gained other five talents.
YLT: and he who did receive the five talents having come, brought other five talents, saying, `Sir, five talents thou didst deliver to me; lo, other five talents did I gain besides them.
Commentary Witness (Generated)Matthew 25:20Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:20
Matthew 25:20 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:20
Named authorities or texts detected in the witness
- Lord
Exposition: Matthew 25:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:21
Greek
⸀ἔφη αὐτῷ ὁ κύριος αὐτοῦ· Εὖ, δοῦλε ἀγαθὲ καὶ πιστέ, ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου.ephe ayto o kyrios aytoy· Ey, doyle agathe kai piste, epi oliga es pistos, epi pollon se katasteso· eiselthe eis ten charan toy kyrioy soy.
KJV: His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
AKJV: His lord said to him, Well done, you good and faithful servant: you have been faithful over a few things, I will make you ruler over many things: enter you into the joy of your lord.
ASV: His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord.
YLT: `And his lord said to him, Well done, servant, good and faithful, over a few things thou wast faithful, over many things I will set thee; enter into the joy of thy lord.
Commentary Witness (Generated)Matthew 25:21Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:21
Matthew 25:21 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:21
Exposition: Matthew 25:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:22
Greek
προσελθὼν ⸀δὲ καὶ ὁ τὰ δύο ⸀τάλαντα εἶπεν· Κύριε, δύο τάλαντά μοι παρέδωκας· ἴδε ἄλλα δύο τάλαντα ⸀ἐκέρδησα.proselthon de kai o ta dyo talanta eipen· Kyrie, dyo talanta moi paredokas· ide alla dyo talanta ekerdesa.
KJV: He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.
AKJV: He also that had received two talents came and said, Lord, you delivered to me two talents: behold, I have gained two other talents beside them.
ASV: And he also that received the two talents came and said, Lord, thou deliveredst unto me two talents: lo, I have gained other two talents.
YLT: `And he who also did receive the two talents having come, said, Sir, two talents thou didst deliver to me; lo, other two talents I did gain besides them.
Commentary Witness (Generated)Matthew 25:22Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:22
Matthew 25:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:22
Named authorities or texts detected in the witness
- Lord
Exposition: Matthew 25:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:23
Greek
ἔφη αὐτῷ ὁ κύριος αὐτοῦ· Εὖ, δοῦλε ἀγαθὲ καὶ πιστέ, ἐπὶ ὀλίγα ἦς πιστός, ἐπὶ πολλῶν σε καταστήσω· εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου.ephe ayto o kyrios aytoy· Ey, doyle agathe kai piste, epi oliga es pistos, epi pollon se katasteso· eiselthe eis ten charan toy kyrioy soy.
KJV: His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
AKJV: His lord said to him, Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things: enter you into the joy of your lord.
ASV: His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord.
YLT: `His lord said to him, Well done, servant, good and faithful, over a few things thou wast faithful, over many things I will set thee; enter into the joy of thy lord.
Commentary Witness (Generated)Matthew 25:23Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:23
Matthew 25:23 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:23
Exposition: Matthew 25:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:24
Greek
προσελθὼν δὲ καὶ ὁ τὸ ἓν τάλαντον εἰληφὼς εἶπεν· Κύριε, ἔγνων σε ὅτι σκληρὸς εἶ ἄνθρωπος, θερίζων ὅπου οὐκ ἔσπειρας καὶ συνάγων ὅθεν οὐ διεσκόρπισας·proselthon de kai o to en talanton eilephos eipen· Kyrie, egnon se oti skleros ei anthropos, therizon opoy oyk espeiras kai synagon othen oy dieskorpisas·
KJV: Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:
AKJV: Then he which had received the one talent came and said, Lord, I knew you that you are an hard man, reaping where you have not sown, and gathering where you have not strewed:
ASV: And he also that had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou didst not sow, and gathering where thou didst not scatter;
YLT: `And he also who hath received the one talent having come, said, Sir, I knew thee, that thou art a hard man, reaping where thou didst not sow, and gathering from whence thou didst not scatter;
Commentary Witness (Generated)Matthew 25:24Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:24
Matthew 25:24 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:24
Named authorities or texts detected in the witness
- Lord
Exposition: Matthew 25:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:25
Greek
καὶ φοβηθεὶς ἀπελθὼν ἔκρυψα τὸ τάλαντόν σου ἐν τῇ γῇ· ἴδε ἔχεις τὸ σόν.kai phobetheis apelthon ekrypsa to talanton soy en te ge· ide echeis to son.
KJV: And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.
AKJV: And I was afraid, and went and hid your talent in the earth: see, there you have that is yours.
ASV: and I was afraid, and went away and hid thy talent in the earth: lo, thou hast thine own.
YLT: and having been afraid, having gone away, I hid thy talent in the earth; lo, thou hast thine own!
Commentary Witness (Generated)Matthew 25:25Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:25
Matthew 25:25 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:25
Exposition: Matthew 25:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:26
Greek
ἀποκριθεὶς δὲ ὁ κύριος αὐτοῦ εἶπεν αὐτῷ· Πονηρὲ δοῦλε καὶ ὀκνηρέ, ᾔδεις ὅτι θερίζω ὅπου οὐκ ἔσπειρα καὶ συνάγω ὅθεν οὐ διεσκόρπισα;apokritheis de o kyrios aytoy eipen ayto· Ponere doyle kai oknere, edeis oti therizo opoy oyk espeira kai synago othen oy dieskorpisa;
KJV: His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:
AKJV: His lord answered and said to him, You wicked and slothful servant, you knew that I reap where I sowed not, and gather where I have not strewed:
ASV: But his lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I did not scatter;
YLT: `And his lord answering said to him, Evil servant, and slothful, thou hadst known that I reap where I did not sow, and I gather whence I did not scatter!
Commentary Witness (Generated)Matthew 25:26Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:26
Matthew 25:26 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:26
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:26
Exposition: Matthew 25:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:27
Greek
ἔδει ⸂σε οὖν⸃ βαλεῖν ⸂τὰ ἀργύριά⸃ μου τοῖς τραπεζίταις, καὶ ἐλθὼν ἐγὼ ἐκομισάμην ἂν τὸ ἐμὸν σὺν τόκῳ.edei se oyn balein ta argyria moy tois trapezitais, kai elthon ego ekomisamen an to emon syn toko.
KJV: Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.
AKJV: You should therefore to have put my money to the exchangers, and then at my coming I should have received my own with usury.
ASV: thou oughtest therefore to have put my money to the bankers, and at my coming I should have received back mine own with interest.
YLT: it behoved thee then to put my money to the money-lenders, and having come I had received mine own with increase.
Commentary WitnessMatthew 25:27Quoted commentary witness
Commentary Witness
Matthew 25:27
Verse 27 With usury - Συν τοκω, with its produce - not usury; for that is unlawful interest, more than the money can properly produce.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:27
Source lane
Apologetics Bible source bundle
Exposition: Matthew 25:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:28
Greek
ἄρατε οὖν ἀπʼ αὐτοῦ τὸ τάλαντον καὶ δότε τῷ ἔχοντι τὰ δέκα τάλαντα·arate oyn ap aytoy to talanton kai dote to echonti ta deka talanta·
KJV: Take therefore the talent from him, and give it unto him which hath ten talents.
AKJV: Take therefore the talent from him, and give it to him which has ten talents.
ASV: Take ye away therefore the talent from him, and give it unto him that hath the ten talents.
YLT: `Take therefore from him the talent, and give to him having the ten talents,
Commentary Witness (Generated)Matthew 25:28Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:28
Matthew 25:28 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Take therefore the talent from him, and give it unto him which hath ten talents.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:28
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:28
Exposition: Matthew 25:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Take therefore the talent from him, and give it unto him which hath ten talents.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:29
Greek
τῷ γὰρ ἔχοντι παντὶ δοθήσεται καὶ περισσευθήσεται· ⸂τοῦ δὲ⸃ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται ἀπʼ αὐτοῦ.to gar echonti panti dothesetai kai perisseythesetai· toy de me echontos kai o echei arthesetai ap aytoy.
KJV: For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.
AKJV: For to every one that has shall be given, and he shall have abundance: but from him that has not shall be taken away even that which he has.
ASV: For unto every one that hath shall be given, and he shall have abundance: but from him that hath not, even that which he hath shall be taken away.
YLT: for to every one having shall be given, and he shall have overabundance, and from him who is not having, even that which he hath shall be taken from him;
Commentary Witness (Generated)Matthew 25:29Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:29
Matthew 25:29 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:29
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:29
Exposition: Matthew 25:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:30
Greek
καὶ τὸν ἀχρεῖον δοῦλον ἐκβάλετε εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.kai ton achreion doylon ekbalete eis to skotos to exoteron· ekei estai o klaythmos kai o brygmos ton odonton.
KJV: And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.
AKJV: And cast you the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. ¶
ASV: And cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and the gnashing of teeth.
YLT: and the unprofitable servant cast ye forth to the outer darkness; there shall be the weeping and the gnashing of the teeth.
Commentary WitnessMatthew 25:30Quoted commentary witness
Commentary Witness
Matthew 25:30
Verse 30 Weeping and gnashing of teeth - See on Mat 8:12 (note), a note necessary for the illustration of this, and the foregoing parable.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:30
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 8:12
Exposition: Matthew 25:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:31
Greek
Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες ⸀οἱ ἄγγελοι μετʼ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ·Otan de elthe o yios toy anthropoy en te doxe aytoy kai pantes oi aggeloi met aytoy, tote kathisei epi thronoy doxes aytoy·
KJV: When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
AKJV: When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit on the throne of his glory:
ASV: But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory:
YLT: `And whenever the Son of Man may come in his glory, and all the holy messengers with him, then he shall sit upon a throne of his glory;
Commentary WitnessMatthew 25:31Quoted commentary witness
Commentary Witness
Matthew 25:31
Verse 31 When the Son of man shall come - This must be understood of Christ's coming at the last day, to judge mankind: though all the preceding part of the chapter may be applied also to the destruction of Jerusalem. Holy angels - The word αγιοι is omitted by many excellent manuscripts, versions, and fathers. Mill and Bengel approve of the omission, and Griesbach has left it out of the text. It is supposed by some that our Lord will have other angels (messengers) with him in that day, besides the holy ones. The evil angels may be in attendance to take, as their prey, those who shall be found on his left hand. The throne of his glory - That glorious throne on which his glorified human nature is seated, at the right hand of the Father.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:31
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jerusalem
- Father
Exposition: Matthew 25:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:32
Greek
καὶ ⸀συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπʼ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων,kai synachthesontai emprosthen aytoy panta ta ethne, kai aphorisei aytoys ap allelon, osper o poimen aphorizei ta probata apo ton eriphon,
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:
AKJV: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divides his 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;
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,
Commentary WitnessMatthew 25:32Quoted commentary witness
Commentary Witness
Matthew 25:32
Verse 32 All nations - Literally, all the nations - all the Gentile world; the Jews are necessarily included, but they were spoken of in a particular manner in the preceding chapter. He shall separate them - Set each kind apart by themselves. As a shepherd divideth, etc. - It does not appear that sheep and goats were ever penned or housed together, though they might feed in the same pasture; yet even this was not done but in separate flocks; so Virgil, Eclog. vii. v. 2. Compulerantque greges Corydon et Thyrsis in unum; Thyrsis Oves, Corydon distentas lacte Capellas "Thyrsis and Corydon drove their flocks together: Thyrsin his sheep; and Corydon his goats, their udders distended with milk." These two shepherds had distinct flocks, which fed in the same pasture, but separately; and they are only now driven together, for the convenience of the two shepherds, during the time of their musical contest.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:32
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Literally
- Virgil
- Eclog
- Thyrsis Oves
Exposition: Matthew 25:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:33
Greek
καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ τὰ δὲ ἐρίφια ἐξ εὐωνύμων.kai stesei ta men probata ek dexion aytoy ta de eriphia ex eyonymon.
KJV: And he shall set the sheep on his right hand, but the goats on the left.
AKJV: And he shall set the sheep on his right hand, but the goats on the left.
ASV: and he shall set the sheep on his right hand, but the goats on the left.
YLT: and he shall set the sheep indeed on his right hand, and the goats on the left.
Commentary WitnessMatthew 25:33Quoted commentary witness
Commentary Witness
Matthew 25:33
Verse 33 He shall set the sheep, etc. - The right hand signifies, among the rabbins, approbation and eminence: the left hand, rejection, and disapprobation. Hence in Sohar Chadash it is said, "The right hand is given, the left also is given - to the Israelites and the Gentiles are given paradise and hell - this world, and the world to come." The right and left were emblematical of endless beatitude and endless misery among the Romans. Hence Virgil: - Hic locus est, partes ubi se via findit in ambas, Dextera, quae Ditis magni sub moenia tendit: Hac iter Elysium nobis; at laeva malorum Exercet poenas, et ad impia Tartara mittit Aen. vi. 540 Here in two ample roads the way divides, The right direct, our destined journey guides, By Pluto's palace, to the Elysian plains; The left to Tartarus, where bound in chains Loud howl the damn'd in everlasting pains. Pitt Of the good and faithful servants he approves, and therefore exalts them to his glory; of the slothful and wicked he disapproves, and casts them into hell. Sheep, which have ever been considered as the emblems of mildness, simplicity, patience, and usefulness, represent here the genuine disciples of Christ. Goats, which are naturally quarrelsome, lascivious, and excessively ill-scented, were considered as the symbols of riotous, profane, and impure men. They here represent all who have lived and died in their sins. See Eze 34:17, and Zac 10:3.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:33
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Eze 34:17
Named authorities or texts detected in the witness
- Romans
- Hence Virgil
- Dextera
- Aen
- Tartarus
- Sheep
- Christ
- Goats
Exposition: Matthew 25:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he shall set the sheep on his right hand, but the goats on the left.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:34
Greek
τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ· Δεῦτε, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου.tote erei o basileys tois ek dexion aytoy· Deyte, oi eylogemenoi toy patros moy, kleronomesate ten etoimasmenen ymin basileian apo kataboles kosmoy.
KJV: Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
AKJV: Then shall the King say to them on his right hand, Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
ASV: Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
YLT: `Then shall the king say to those on his right hand, Come ye, the blessed of my Father, inherit the reign that hath been prepared for you from the foundation of the world;
Commentary WitnessMatthew 25:34Quoted commentary witness
Commentary Witness
Matthew 25:34
Verse 34 Ye blessed of my Father - This is the king's address to his followers; and contains the reason why they were found in the practice of all righteousness, and were now brought to this state of glory - they were blessed - came as children, and received the benediction of the Father, and became, and continued to be, members of the heavenly family. Inherit - The inheritance is only for the children of the family - if sons, then heirs, Gal 4:7, but not otherwise. The sons only shall enjoy the father's estate. Prepared for you - That is, the kingdom of glory is designed for such as you - you who have received the blessing of the Father, and were holy, harmless, undefiled, and separated from sinners. From the foundation of the world - It was God's purpose and determination to admit none into his heaven but those who were made partakers of his holiness, Heb 12:14. The rabbins say, Seven things were created before the foundation of the world. 1. The law. 2. Repentance. 3. Paradise. 4. Hell. 5. The throne of God. 6. The temple; and 7. The name of the Messiah.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:34
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gal 4:7
- Heb 12:14
Named authorities or texts detected in the witness
- Father
- Repentance
- Paradise
- Hell
- Messiah
Exposition: Matthew 25:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:35
Greek
ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με,epeinasa gar kai edokate moi phagein, edipsesa kai epotisate me, xenos emen kai synegagete me,
KJV: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
AKJV: For I was an hungered, and you gave me meat: I was thirsty, and you gave me drink: I was a stranger, and you took me in:
ASV: for I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in;
YLT: for I did hunger, and ye gave me to eat; I did thirst, and ye gave me to drink; I was a stranger, and ye received me;
Commentary WitnessMatthew 25:35Quoted commentary witness
Commentary Witness
Matthew 25:35
Verse 35 I was an hungered, and ye gave me meat - Every thing which is done to a follower of Christ, whether it be good or evil, he considers as done to himself, see Mat 25:40; Act 9:4, Act 9:5; Heb 6:10. Of all the fruits of the Spirit, none are mentioned here but those that spring from love, or mercy; because these give men the nearest conformity to God. Jesus had said, Blessed are the merciful, for they shall obtain mercy; and he here shows how this promise shall be fulfilled. The rabbins say: "As often as a poor man presents himself at thy door, the holy blessed God stands at his right hand: if thou give him alms, know that he who stands at his right hand will give thee a reward. But if thou give him not alms, he who stands at his right hand will punish thee." Vaiyikra Rabba, s. 34, fol. 178. A stranger, and ye took me in - Συνηγαγετε με, ye entertained me: Kypke has fully proved that this is the meaning of the original. Literally, συναγειν signifies to gather together. Strangers are sometimes so destitute as to be ready to perish for lack of food and raiment: a supply of these things keeps their souls and bodies together, which were about to be separated through lack of the necessaries of life. The word may also allude to a provision made for a poor family, which were scattered abroad, perhaps begging their bread, and who by the ministry of benevolent people are collected, relieved, and put in a way of getting their bread. O blessed work! to be the instruments of preserving human life, and bringing comfort and peace into the habitations of the wretched! While writing this, (Nov. 13, 1798), I hear the bells loudly ringing in commemoration of the birth-day of E. Colson, Esq., a native of this city, (Bristol), who spent a long life and an immense fortune in relieving the miseries of the distressed. His works still praise him in the gates; his name is revered, and his birth-day held sacred, among the inhabitants. Who has heard the bells ring in commemoration of the birth of any deceased hero or king? Of so much more value, in the sight even of the multitude, is a life of public usefulness than one of worldly glory or secular state. But how high must such a person rank in the sight of God, who, when Christ in his representatives was hungry, gave him food; when thirsty, gave him drink; when naked clothed him; when sick and in prison, visited him! Thou blessed of my Father! come. Thou hast been faithful in the unrighteous mammon, and now thou shalt eternally enjoy the true riches. The Supreme God is represented in the Bhagvat Geeta as addressing mankind, when he had just formed them, thus: "Those who dress their meat but for themselves, eat the bread of sin." Geeta, p. 46.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:35
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 25:40
- Act 9:4
- Act 9:5
- Heb 6:10
Named authorities or texts detected in the witness
- Jesus
- Christ
- Vaiyikra Rabba
- Literally
- Nov
- Colson
- Esq
- Geeta
Exposition: Matthew 25:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:36
Greek
γυμνὸς καὶ περιεβάλετέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με.gymnos kai periebalete me, esthenesa kai epeskepsasthe me, en phylake emen kai elthate pros me.
KJV: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
AKJV: Naked, and you clothed me: I was sick, and you visited me: I was in prison, and you came to me.
ASV: naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me.
YLT: naked, and ye put around me; I was infirm, and ye looked after me; in prison I was, and ye came unto me.
Commentary WitnessMatthew 25:36Quoted commentary witness
Commentary Witness
Matthew 25:36
Verse 36 I was sick, and ye visited me - Relieving the strangers, and visiting the sick, were in high estimation among the Jews. One of their sayings on this head is worthy of notice: "He who neglects to visit the sick is like him who has shed blood." That is, as he has neglected, when it was in his power, to preserve life, he is as guilty in the sight of the Lord as he is who has committed murder. See Kypke in loco.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:36
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jews
Exposition: Matthew 25:36 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:37
Greek
τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι λέγοντες· Κύριε, πότε σε εἴδομεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν;tote apokrithesontai ayto oi dikaioi legontes· Kyrie, pote se eidomen peinonta kai ethrepsamen, e dipsonta kai epotisamen;
KJV: Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?
AKJV: Then shall the righteous answer him, saying, Lord, when saw we you an hungered, and fed you? or thirsty, and gave you drink?
ASV: Then shall the righteous answer him, saying, Lord, when saw we thee hungry, and fed thee? or athirst, and gave thee drink?
YLT: `Then shall the righteous answer him, saying, Lord, when did we see thee hungering, and we nourished? or thirsting, and we gave to drink?
Commentary WitnessMatthew 25:37Quoted commentary witness
Commentary Witness
Matthew 25:37
Verse 37 Lord, when saw we thee an hungered, etc. - This barbarous expression, an hungered, should be banished out of the text, wheresoever it occurs, and the simple word hungry substituted for it. Whatever is done for Christ's sake, is done through Christ's grace; and he who does the work attributes to Jesus both the will and the power by which the work was done, and seeks and expects the kingdom of heaven not as a reward, but as a gift of pure unmerited mercy. Yet, while workers together with his grace, God attributes to them that which they do through his influence, as if they had done it independently of him. God has a right to form what estimate he pleases of the works wrought through himself: but man is never safe except when he attributes all to his Maker.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:37
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Lord
- Yet
- Maker
Exposition: Matthew 25:37 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:38
Greek
πότε δέ σε εἴδομεν ξένον καὶ συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν;pote de se eidomen xenon kai synegagomen, e gymnon kai periebalomen;
KJV: When saw we thee a stranger, and took thee in? or naked, and clothed thee?
AKJV: When saw we you a stranger, and took you in? or naked, and clothed you?
ASV: And when saw we thee a stranger, and took thee in? or naked, and clothed thee?
YLT: and when did we see thee a stranger, and we received? or naked, and we put around?
Commentary Witness (Generated)Matthew 25:38Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:38
Matthew 25:38 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'When saw we thee a stranger, and took thee in? or naked, and clothed thee?'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:38
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:38
Exposition: Matthew 25:38 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When saw we thee a stranger, and took thee in? or naked, and clothed thee?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:39
Greek
πότε δέ σε εἴδομεν ⸀ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε;pote de se eidomen asthenoynta e en phylake kai elthomen pros se;
KJV: Or when saw we thee sick, or in prison, and came unto thee?
AKJV: Or when saw we you sick, or in prison, and came to you?
ASV: And when saw we thee sick, or in prison, and came unto thee?
YLT: and when did we see thee infirm, or in prison, and we came unto thee?
Commentary Witness (Generated)Matthew 25:39Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:39
Matthew 25:39 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Or when saw we thee sick, or in prison, and came unto thee?'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:39
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:39
Exposition: Matthew 25:39 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Or when saw we thee sick, or in prison, and came unto thee?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:40
Greek
καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς· Ἀμὴν λέγω ὑμῖν, ἐφʼ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε.kai apokritheis o basileys erei aytois· Amen lego ymin, eph oson epoiesate eni toyton ton adelphon moy ton elachiston, emoi epoiesate.
KJV: And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
AKJV: And the King shall answer and say to them, Truly I say to you, Inasmuch as you have done it to one of the least of these my brothers, you have done it to me.
ASV: And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me.
YLT: `And the king answering, shall say to them, Verily I say to you, Inasmuch as ye did it to one of these my brethren--the least--to me ye did it .
Commentary WitnessMatthew 25:40Quoted commentary witness
Commentary Witness
Matthew 25:40
Verse 40 Inasmuch as ye have done it unto one of the least of these my brethren - The meanest follower of Christ is acknowledged by him as his brother! What infinite condescension! Those, whom many would scorn to set with the dogs of their flock, are brothers and sisters of the blessed Jesus, and shall soon be set among the princes of his people.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:40
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Those
Exposition: Matthew 25:40 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:41
Greek
τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων· Πορεύεσθε ἀπʼ ἐμοῦ ⸀οἱ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ.tote erei kai tois ex eyonymon· Poreyesthe ap emoy oi kateramenoi eis to pyr to aionion to etoimasmenon to diabolo kai tois aggelois aytoy.
KJV: Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
AKJV: Then shall he say also to them on the left hand, Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels:
ASV: Then shall he say also unto them on the left hand, Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels:
YLT: Then shall he say also to those on the left hand, Go ye from me, the cursed, to the fire, the age-during, that hath been prepared for the Devil and his messengers;
Commentary WitnessMatthew 25:41Quoted commentary witness
Commentary Witness
Matthew 25:41
Verse 41 Depart from me, ye cursed - Or, Ye cursed! depart. - These words are the address of the king to the sinners; and contain the reason why they are to be separated from blessedness: Ye are cursed, because ye have sinned, and would not come unto me that ye might have life. - No work of piety has proceeded from your hand, because the carnal mind, which is enmity against me, reigned in your heart; and ye would not have me to reign over you. Depart! this includes what some have termed the punishment of loss or privation. Ye cannot, ye, shall not be united to me - Depart! O terrible word! and yet a worse is to come. Into everlasting fire - This is the punishment of sense. Ye shall not only be separated from me, but ye shall be tormented, awfully, everlastingly tormented in that place of separation. Prepared for the devil and his angels - The devil and his angels sinned before the creation of the world, and the place of torment was then prepared for them: it never was designed for human souls; but as the wicked are partakers with the devil and his angels in their iniquities, in their rebellion against God, so it is right that they should be sharers with them in their punishment. We see here, plainly, why sinners are destroyed, not because there was no salvation for them, but because they neglected to receive good, and do good. As they received not the Christ who was offered to them, so they could not do the work of righteousness which was required of them. They are cursed, because they refused to be blessed; and they are damned, because they refused to be saved.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:41
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Or
Exposition: Matthew 25:41 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:42
Greek
ἐπείνασα γὰρ καὶ οὐκ ἐδώκατέ μοι φαγεῖν, ⸀ἐδίψησα καὶ οὐκ ἐποτίσατέ με,epeinasa gar kai oyk edokate moi phagein, edipsesa kai oyk epotisate me,
KJV: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:
AKJV: For I was an hungered, and you gave me no meat: I was thirsty, and you gave me no drink:
ASV: for I was hungry, and ye did not give me to eat; I was thirsty, and ye gave me no drink;
YLT: for I did hunger, and ye gave me not to eat; I did thirst, and ye gave me not to drink;
Commentary WitnessMatthew 25:42Quoted commentary witness
Commentary Witness
Matthew 25:42
Verse 42 I was an hungered, and ye gave me no meat - I put it in your power to do good, and ye would not. A variety of occasions offered themselves to you, but ye neglected them all, so that my blessings in your hands, not being improved, according to my order, became a curse to you.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:42
Source lane
Apologetics Bible source bundle
Exposition: Matthew 25:42 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:43
Greek
ξένος ἤμην καὶ οὐ συνηγάγετέ με, γυμνὸς καὶ οὐ περιεβάλετέ με, ἀσθενὴς καὶ ἐν φυλακῇ καὶ οὐκ ἐπεσκέψασθέ με.xenos emen kai oy synegagete me, gymnos kai oy periebalete me, asthenes kai en phylake kai oyk epeskepsasthe me.
KJV: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
AKJV: I was a stranger, and you took me not in: naked, and you clothed me not: sick, and in prison, and you visited me not.
ASV: I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not.
YLT: a stranger I was, and ye did not receive me; naked, and ye put not around me; infirm, and in prison, and ye did not look after me.
Commentary WitnessMatthew 25:43Quoted commentary witness
Commentary Witness
Matthew 25:43
Verse 43 I was a stranger - If men were sure that Jesus Christ was actually somewhere in the land, in great personal distress, hungry, thirsty, naked, and confined, they would doubtless run unto and relieve him. Now Christ assures us that a man who is hungry, thirsty, naked, etc., is his representative, and that whatever we do to such a one he will consider as done to himself; yet this testimony of Christ is not regarded! Well, he will be just when he judges, and righteous when he punishes.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:43
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Well
Exposition: Matthew 25:43 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:44
Greek
τότε ἀποκριθήσονται καὶ αὐτοὶ λέγοντες· Κύριε, πότε σε εἴδομεν πεινῶντα ἢ διψῶντα ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ καὶ οὐ διηκονήσαμέν σοι;tote apokrithesontai kai aytoi legontes· Kyrie, pote se eidomen peinonta e dipsonta e xenon e gymnon e asthene e en phylake kai oy diekonesamen soi;
KJV: Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
AKJV: Then shall they also answer him, saying, Lord, when saw we you an hungered, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to you?
ASV: Then shall they also answer, saying, Lord, when saw we thee hungry, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
YLT: `Then shall they answer, they also, saying, Lord, when did we see thee hungering, or thirsting, or a stranger, or naked, or infirm, or in prison, and we did not minister to thee?
Commentary WitnessMatthew 25:44Quoted commentary witness
Commentary Witness
Matthew 25:44
Verse 44 Lord, when saw we thee an hungered, etc. - It is want of faith which in general produces hard-heartedness to the poor. The man who only sees with eyes of flesh is never likely to discover Christ in the person of a man destitute of the necessaries of life. Some pretend not to know the distressed; because they have no desire to relieve them; but we find that this ignorance will not avail them at the bar of God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:44
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lord
Exposition: Matthew 25:44 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:45
Greek
τότε ἀποκριθήσεται αὐτοῖς λέγων· Ἀμὴν λέγω ὑμῖν, ἐφʼ ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐποιήσατε.tote apokrithesetai aytois legon· Amen lego ymin, eph oson oyk epoiesate eni toyton ton elachiston, oyde emoi epoiesate.
KJV: Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
AKJV: Then shall he answer them, saying, Truly I say to you, Inasmuch as you did it not to one of the least of these, you did it not to me.
ASV: Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not unto one of these least, ye did it not unto me.
YLT: `Then shall he answer them, saying, Verily I say to you, Inasmuch as ye did it not to one of these, the least, ye did it not to me.
Commentary Witness (Generated)Matthew 25:45Generated editorial synthesis
Commentary Witness (Generated)
Matthew 25:45
Matthew 25:45 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 25:45
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 25:45
Exposition: Matthew 25:45 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 25:46
Greek
καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον.kai apeleysontai oytoi eis kolasin aionion, oi de dikaioi eis zoen aionion.
KJV: And these shall go away into everlasting punishment: but the righteous into life eternal.
AKJV: And these shall go away into everlasting punishment: but the righteous into life eternal.
ASV: And these shall go away into eternal punishment: but the righteous into eternal life.
YLT: And these shall go away to punishment age-during, but the righteous to life age-during.'
Commentary WitnessMatthew 25:46Quoted commentary witness
Commentary Witness
Matthew 25:46
Verse 46 And these shall go away into everlasting punishment - No appeal, no remedy, to all eternity! No end to the punishment of those whose final impenitence manifests in them an eternal will and desire to sin. By dying in a settled opposition to God, they cast themselves into a necessity of continuing in an eternal aversion from him. But some are of opinion that this punishment shall have an end: this is as likely as that the glory of the righteous shall have an end: for the same word is used to express the duration of the punishment, κολασιν αιωνιον, as is used to express the duration of the state of glory: ζωην αιωνιον. I have seen the best things that have been written in favor of the final redemption of damned spirits; but I never saw an answer to the argument against that doctrine, drawn from this verse, but what sound learning and criticism should be ashamed to acknowledge. The original word αιων is certainly to be taken here in its proper grammatical sense, continued being, αιειων, Never Ending. Some have gone a middle way, and think that the wicked shall be annihilated. This, I think, is contrary to the text; if they go into punishment, they continue to exist; for that which ceases to be, ceases to suffer. See the note on Gen 21:33, where the whole subject is explained. A very good improvement of the parable of the wise and foolish virgins is made by Salvian, a very pious writer of the fifth century, (Epist. ad. Ecclus. Cath. lib. ii)., the substance of which, in Mr. Bulkley's translation, is as follows: - Ego unum scio, etc. "One thing I know, that the lamps of the foolish virgins are said to have gone out for want of the oil of good works; but thou, whoever thou art, thinkest that thou hast oil in abundance, and so did they; for, if they had not believed themselves to have had it, they would have provided themselves with it; for since afterwards, as the Lord says, they would gladly have borrowed, and sought it so eagerly, no doubt they would have done so before, had they not been deceived by the confidence of having it. Thou thinkest thyself wise, and these did not imagine themselves to be foolish: thou thinkest that thy lamp has light, and they lost their light because they thought they should have it. For why did they prepare their lamps if they did not think they should be lighted? In a word, their lamps, I suppose, must have afforded some degree of light; for since we read of their being afraid that their lamps should go out, they certainly had something which they feared would be extinguished. Nor was it a groundless fear; their lamps did go out, and that pure light of virginity which appeared profited them nothing, for want of a supply of oil. From whence we understand that what is but a little, is in a manner nothing. You have therefore need of a lamp plentifully filled, that your light may be lasting. And if those which we light up here for a short time so soon fail, unless copiously supplied with oil, how much must thou stand in need of that thy lamp may shine to eternity?" This writer was a priest of Marseilles, in 430. He bewailed the profligacy of his times so much, and so pathetically, that he has been styled the Jeremiah of the fifth century. Were he still upon earth, he would find equal reason to deplore the wickedness and carelessness of mankind. From what our Lord has here said, we may see that God indispensably requires of every man to bring forth good fruit; and that a fruitless tree shall be inevitably cut down, and cast into the fire. Let it be also remarked that God does not here impute to his own children the good works which Jesus Christ did for them. No! Christ's feeding the multitudes in Judea will not be imputed to them, while persons in their own neighborhood are perishing through want, and they have wherewithal to relieve them. He gives them a power that they may glorify his name by it and have, in their own souls, the continued satisfaction which arises from succouring the distressed. Let it be farther remarked, that Christ does not say here that they have purchased the eternal life by these good deeds. No! for the power to work, and the means of working, came both from God. They first had redemption through his blood, and then his Spirit worked in them to will and to do. They were therefore only workers together with him, and could not be said, in any sense of the word, to purchase God's glory, with his own property. But though God works in them, and by them, he does not obey for them. The works of piety and mercy They perform, under the influence and by the aid of his grace. Thus God preserves the freedom of the human soul, and secures his own glory at the same time. Let it be remarked, farther, that the punishment inflicted on the foolish virgins, the slothful servant, and the cursed who are separated from God, was not because of their personal crimes; but because they were not good, and were not useful in the world. Their lives do not appear to have been stained with crimes, - but they were not adorned with virtues. They are sent to hell because they did no good. They were not renewed in the image of God; and hence did not bring forth fruit to his glory. If these harmless people are sent to perdition, what must the end be of the wicked and profligate!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:46
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 21:33
Named authorities or texts detected in the witness
- Ovid
- Jesus
- Never Ending
- This
- Salvian
- Epist
- Ecclus
- Cath
- Mr
- Marseilles
Exposition: Matthew 25:46 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And these shall go away into everlasting punishment: but the righteous into life eternal.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
29
Generated editorial witnesses
17
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Mat 25:1-12
- Mat 25:13
- Isa 65:13
- Matthew 25:1
- Mat 25:3
- Mat 25:4
- Matthew 25:2
- Matthew 25:3
- Matthew 25:4
- Matthew 25:5
- Matthew 25:6
- Matthew 25:7
- Matthew 25:8
- Matthew 25:9
- Matthew 25:10
- Matthew 25:11
- Matthew 25:12
- Matthew 25:13
- Matthew 25:14
- Mat 25:16
- Mat 25:19
- Mat 25:21
- Mat 25:18
- Mat 25:24
- Mat 25:30
- Matthew 25:15
- Matthew 25:16
- Matthew 25:17
- Matthew 25:18
- Matthew 25:19
- Matthew 25:20
- Matthew 25:21
- Matthew 25:22
- Matthew 25:23
- Matthew 25:24
- Matthew 25:25
- Matthew 25:26
- Matthew 25:27
- Matthew 25:28
- Matthew 25:29
- Mat 8:12
- Matthew 25:30
- Matthew 25:31
- Matthew 25:32
- Eze 34:17
- Matthew 25:33
- Gal 4:7
- Heb 12:14
- Matthew 25:34
- Mat 25:40
- Act 9:4
- Act 9:5
- Heb 6:10
- Matthew 25:35
- Matthew 25:36
- Matthew 25:37
- Matthew 25:38
- Matthew 25:39
- Matthew 25:40
- Matthew 25:41
- Matthew 25:42
- Matthew 25:43
- Matthew 25:44
- Matthew 25:45
- Gen 21:33
- Matthew 25:46
Named authorities or texts surfaced in commentary
- Jesus
- Jerusalem
- Reshith Chocmah
- Medrash
- Israel
- Kimchi
- Rabbi Yuchanan
- Zachai
- Jesus Christ
- Christ
- Ovid
- Or
- Etymologicon
- Behold
- Talmud Beracoth
- Persia
- Zend Avesta
- Midnight
- India
- Lighted Torches
- Word
- Vulgate
- Church
- Matthai
- Armenian
- Beza
- Mill
- Bengel
- Griesbach
- Ray
- Lord
- Grotius
- Hammond
- Sohar Chadash
- See Schoettgen
- Kindness
- Wisdom
- Maker
- Master
- Glory
- Kypke
- Christless Christian
- Reader
- Father
- Literally
- Virgil
- Eclog
- Thyrsis Oves
- Romans
- Hence Virgil
- Dextera
- Aen
- Tartarus
- Sheep
- Goats
- Repentance
- Paradise
- Hell
- Messiah
- Vaiyikra Rabba
- Nov
- Colson
- Esq
- Geeta
- Jews
- Yet
- Those
- Well
- Never Ending
- This
- Salvian
- Epist
- Ecclus
- Cath
- Mr
- Marseilles
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1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Matthew 25:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 25:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness