The Meaning of Matthew 25:3 Explained

Matthew 25:3

KJV: They that were foolish took their lamps, and took no oil with them:

YLT: they who were foolish having taken their lamps, did not take with themselves oil;

Darby: They that were foolish took their torches and did not take oil with them;

ASV: For the foolish, when they took their lamps, took no oil with them:

KJV Reverse Interlinear

They  that [were] foolish  took  their  lamps,  and took  no  oil  with  them: 

What does Matthew 25:3 Mean?

Context Summary

Matthew 25:1-13 - Be Ready For The Bridegroom
Three remarkable parables occupy this chapter and follow a marked sequence of thought. First, we are called upon to look to ourselves, and be sure that we are prepared to enter the wedding feast; that is, to enter into the holiest and closest union with our Lord. Many are called into that union of thought, and prayer and service, but, alas, how few there are who approve themselves as chosen for that inner intimacy! We must see to it that our hearts are pure with virginal purity, and that the light is ever burning in our hearts, through the continual inpouring of the oil of the Holy Spirit.
How marvelous the power which, from the noisy night procession of an oriental wedding, could bring this exquisite parable! The short, warm Eastern night, the ten girls, the cry, the peace of the prepared, the anguish of the unready, the inside and outside of the door! O blessed Comforter, may we not fail thee, as thou wilt not fail those who in their weakness seek thy help! [source]

Chapter Summary: Matthew 25

1  The parable of the ten virgins,
14  and of the talents
31  Also the description of the last judgment

Greek Commentary for Matthew 25:3

Took no oil with them [ουκ ελαβον μετ εαυτων ελαιον]
Probably none at all, not realizing their lack of oil till they lit the torches on the arrival of the bridegroom and his party. [source]
They that were foolish [αἵτινες μωραί]
Read αἱ γὰρ μωραὶ , for the foolish. The for justifies the epithetfoolish in the preceding verse. [source]

Reverse Greek Commentary Search for Matthew 25:3

Matthew 25:34 From the foundation of the world [απο καταβολης κοσμου]
The eternal purpose of the Father for his elect in all the nations. The Son of Man in Matthew 25:31 is the King here seated on the throne in judgment. [source]
Matthew 8:12 Into the outer darkness [εις το σκοτος το εχωτερον]
Comparative adjective like our “further out,” the darkness outside the limits of the lighted palace, one of the figures for hell or punishment (Matthew 23:13; Matthew 25:30). The repeated article makes it bolder and more impressive, “the darkness the outside,” there where the wailing and gnashing of teeth is heard in the thick blackness of night. [source]
Matthew 25:32 All the nations [panta ta ethne 4)]
(panta ta ethne 4). Not just Gentiles, but Jews also. Christians and non-Christians. This program for the general judgment has been challenged by some scholars who regard it as a composition by the evangelist to exalt Christ. But why should not Christ say this if he is the Son of Man and the Son of God and realized it? A “reduced” Christ has trouble with all the Gospels, not merely with the Fourth Gospel, and no less with Q and Mark than with Matthew and Luke. This is a majestic picture with which to close the series of parables about readiness for the second coming. Here is the program when he does come. “I am aware that doubt is thrown on this passage by some critics. But the doubt is most wanton. Where is the second brain that could have invented anything so original and so sublime as Matthew 25:35-40, Matthew 25:42-45 ?” (Sanday, Life of Christ in Recent Research, p. 128). [source]
Luke 1:78 Hath visited [ἐπεσκέψατο]
See on Matthew 25:36; and 1 Peter 2:12. Some, however, read ἐπισκέψεται ,shall visit. So Rev. [source]
Luke 6:20 Kingdom of God [ἡ βασιλεία τοῦ θεοῦ]
Matthew has kingdom of heaven, or of the heavens ( τῶν οὐρανῶν )a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isaiah 40:9, “Behold your God. ” The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom. The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is “an organic commonwealth which has the principle of its existence in the will of God” (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Genesis 49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Daniel 7:14-27; Daniel 4:25; Daniel 2:44). In this sense it was apprehended by John the Baptist. -DIVIDER-
-DIVIDER-
The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of “a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; asocial communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art.”-DIVIDER-
This kingdom is both present (Matthew 11:12; Matthew 12:28; Matthew 16:19; Luke 11:20; Luke 16:16; Luke 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression “theirs, or yours, is the kingdom,” Matthew 5:3; Luke 6:20) and future (Daniel 7:27; Matthew 13:43; Matthew 19:28; Matthew 25:34; Matthew 26:29; Mark 9:47; 2 Peter 1:11; 1 Corinthians 6:9; Revelation 20:1-15 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matthew 13:31, Matthew 13:32); working toward the pervasion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 2 Corinthians 5:20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjecting the world to God begins at the fountain-head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Roxnish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. It is a larger movement which includes the Church. The Church is identified with the kingdom to the degree in which it is under the power of the spirit of Christ. “As the Old Testament kingdom of God was perfected and completed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle” (Tholuck). The consummation is described in Revelation 21,22. -DIVIDER-
-DIVIDER-
[source]

Luke 11:50 Which was shed [εκχεω]
Perfect passive participle of εκχυννω — ekcheō and εκχυννομενον — ekchunnō (an Aeolic form appearing in the margin of Westcott and Hort here, απο καταβολης κοσμου — ekchunnomenon present passive participle). If the present passive is accepted, it means the blood which is perpetually shed from time to time.From the foundation of the world (apo katabolēs kosmou). See also Matthew 25:34; John 17:24; Ephesians 1:4, etc. It is a bold metaphor for the purpose of God. [source]
Luke 11:50 From the foundation of the world [apo katabolēs kosmou)]
See also Matthew 25:34; John 17:24; Ephesians 1:4, etc. It is a bold metaphor for the purpose of God. [source]
Luke 15:29 Transgressed [παρηλτον]
Second aorist active indicative of παρερχομαι — parerchomai to pass by. Not even once (aorist) in contrast with so many years of service (linear present).A kid (εριπον — eriphon). Some MSS. have εριπιον — eriphion diminutive, a little kid. So margin of Westcott and Hort. B has it also in Matthew 25:32, the only other N.T. passage where the word occurs.That I might make merry Final clause, first aorist passive subjunctive of the same verb used in Luke 15:23, Luke 15:25. [source]
Luke 15:29 A kid [εριπον]
Some MSS. have εριπιον — eriphion diminutive, a little kid. So margin of Westcott and Hort. B has it also in Matthew 25:32, the only other N.T. passage where the word occurs. [source]
Luke 17:10 Unprofitable [αχρειοι]
The Syriac Sinaitic omits “unprofitable.” The word is common in Greek literature, but in the N.T. only here and Matthew 25:30 where it means “useless” The slave who only does what he is commanded by his master to do has gained no merit or credit. “In point of fact it is not commands, but demands we have to deal with, arising out of special emergencies” (Bruce). The slavish spirit gains no promotion in business life or in the kingdom of God. [source]
John 1:51 Son of man []
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER-
-DIVIDER-
Jesus' use of the term here is explained in two ways. -DIVIDER-
-DIVIDER-
I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER-
-DIVIDER-
(a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER-
-DIVIDER-
(b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER-
-DIVIDER-
Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER-
-DIVIDER-
In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER-
-DIVIDER-
II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER-
-DIVIDER-
While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER-
-DIVIDER-
The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER-
-DIVIDER-
[source]

John 17:24 I will [τελω]
Perfect identity of his will with that of the Father in “this moment of spiritual exaltation” (Bernard), though in Gethsemane Jesus distinguishes between his human will and that of the Father (Mark 14:36). Where I am That is heaven, to be with Jesus (John 12:26; John 13:36; John 14:3; Romans 8:17; 2 Timothy 2:11.). That they may behold Another purpose clause with ινα — hina and the present active subjunctive of τεωρεω — theōreō “that they may keep on beholding,” the endless joy of seeing Jesus “as he is” (1 John 3:2) in heaven. Before the foundation of the world This same phrase in Ephesians 1:4; 1 Peter 1:20 and six other times we have καταβολη κοσμου — katabolē kosmou (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). Here we find the same pre-incarnate consciousness of Christ seen in John 17:5. [source]
John 3:17 For God sent not the Son [ου γαρ απεστειλεν ο τεος τον υιον]
Explanation To judge Final clause with ινα — hina and the present (or aorist) active subjunctive of κρινω — krinō The Messiah does judge the world as Jesus taught (Matthew 25:31.; John 5:27), but this was not the primary or the only purpose of his coming. See note on Matthew 7:1 for krinō to pick out, select, approve, condemn, used so often and in so many varying contexts in the N.T. But that the world should be saved through him First aorist passive subjunctive of κρινω — sōzō the common verb to save (from αλλ ινα σωτηι ο κοσμος δι αυτου — sōs safe and sound), from which σωζω — sōtēr (Saviour) comes (the Saviour of the world, John 4:42; 1 John 4:14) and σως — sōtēria (salvation, John 4:22 here only in John). The verb σωτηρ — sōzō is often used for physical health (Mark 5:28), but here of the spiritual salvation as in John 5:34. [source]
John 5:35 He [εκεινος]
“That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην — ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας — Lampas (Matthew 25:1, Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος — luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω — kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω — thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι — agalliaomai late word for αγαλλομαι — agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν — pros hōran) when they turned against him. [source]
Acts 19:9 Separated the disciples [απωρισεν τους ματητας]
First aorist active indicative of αποριζω — aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. [source]
Acts 17:18 What would this babbler say? [Τι αν τελοι ο σπερμολογος ουτος λεγειν]
The word for “babbler” means “seed-picker” or picker up of seeds Note the use of αν — an and the present active optative τελοι — theloi conclusion of a fourth-class condition in a rhetorical question (Robertson, Grammar, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. Other some (οι δε — hoi de). But others, in contrast with the “some” just before. Perhaps the Stoics take this more serious view of Paul. He seemeth to be a setter forth of strange gods This view is put cautiously by δοκει — dokei (seems). Καταγγελευς — Kataggeleus does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (Light from the Ancient East, p. 99) gives an example of the word “on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus,” where it is the herald of the games. Here alone in the N.T. Δαιμονιον — Daimonion is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and καταγγελευς — kataggeleus are used from the Athenian standpoint. Χενος — Xenos is an old word for a guest-friend (Latin hospes) and then host (Romans 16:23), then for foreigner or stranger (Matthew 25:31; Acts 17:21), new and so strange as here and Hebrews 13:9; 1 Peter 4:12, and then aliens (Ephesians 2:12). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (religio illicita). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians 1:12-20), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. Because he preached Jesus and the resurrection (ευαγγελιζω — hoti ton Iēsoun kai tēn anastasin euēggelizato). Reason for the view just stated. Imperfect middle indicative of αναστασις — euaggelizō to “gospelize.” Apparently these critics considered anastasis (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (Acts 17:32). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely. [source]
Acts 17:18 He seemeth to be a setter forth of strange gods [ζενων δαιμονιων δοκει καταγγελευς ειναι]
This view is put cautiously by δοκει — dokei (seems). Καταγγελευς — Kataggeleus does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (Light from the Ancient East, p. 99) gives an example of the word “on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus,” where it is the herald of the games. Here alone in the N.T. Δαιμονιον — Daimonion is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and καταγγελευς — kataggeleus are used from the Athenian standpoint. Χενος — Xenos is an old word for a guest-friend (Latin hospes) and then host (Romans 16:23), then for foreigner or stranger (Matthew 25:31; Acts 17:21), new and so strange as here and Hebrews 13:9; 1 Peter 4:12, and then aliens (Ephesians 2:12). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (religio illicita). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians 1:12-20), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. Because he preached Jesus and the resurrection (ευαγγελιζω — hoti ton Iēsoun kai tēn anastasin euēggelizato). Reason for the view just stated. Imperfect middle indicative of αναστασις — euaggelizō to “gospelize.” Apparently these critics considered anastasis (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (Acts 17:32). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely. [source]
Acts 19:9 Disobedient [επειτουν]
Imperfect again, showing the growing disbelief and disobedience Late verb from κακολογος — kakologos (speaker of evil) for the old κακως λεγω — kakōs legō Already in Mark 7:10; Mark 9:39; Matthew 15:4. Now these Jews are aggressive opponents of Paul and seek to injure his influence with the crowd. Note “the Way” as in Acts 9:2 for Christianity. He departed from them Second aorist active participle of απιστημι — aphistēmi made an “apostasy” (standing off, cleavage) as he did at Corinth (Acts 18:7, μεταβας — metabas making a change). Separated the disciples (απωρισεν τους ματητας — aphōrisen tous mathētas). First aorist active indicative of αποριζω — aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. In the school of Tyrannus Σχολη — Scholē (our school) is an old word from σχειν — schein (εχω — echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Acts 19:9 He departed from them [αποστας απ αυτων]
Second aorist active participle of απιστημι — aphistēmi made an “apostasy” (standing off, cleavage) as he did at Corinth (Acts 18:7, μεταβας — metabas making a change). Separated the disciples (απωρισεν τους ματητας — aphōrisen tous mathētas). First aorist active indicative of αποριζω — aphorizō old verb to mark limits (horizon) as already in Acts 13:2. Paul himself was a spiritual Pharisee “separated” to Christ (Romans 1:1). The Jews regarded this withdrawal as apostasy, like separating the sheep from the goats (Matthew 25:32). Paul now made a separate church as he had done at Thessalonica and Corinth. In the school of Tyrannus Σχολη — Scholē (our school) is an old word from σχειν — schein (εχω — echō) to hold on, leisure and then in later Greek (Plutarch, etc.) a place where there is leisure as here. Only this example in the N.T. This is the Greek notion of “school,” the Jewish being that of “yoke” as in Matthew 11:29. The name Tyrannus (our tyrant) is a common one. It is an inscription in the Columbarium of the Empress Livia as that of a physician in the court. Furneaux suggests the possibility that a relative of this physician was lecturing on medicine in Ephesus and so as a friend of Luke, the physician, would be glad to help Paul about a place to preach. It was probably a public building or lecture hall with this name whether hired by Paul or loaned to him. The pagan sophists often spoke in such halls. The Codex Bezae adds “from the fifth hour to the tenth” as the time allotted Paul for his work in this hall, which is quite possible, from just before midday till the close of the afternoon (from before the noon meal till two hours before sunset) each day. Here Paul had great freedom and a great hearing. As the church grows there will be other places of meeting as the church in the house of Aquila and Priscilla (1 Corinthians 16:19). [source]
Romans 1:1 Separated unto the gospel of God [ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ]
Characterizing the preceding phrase more precisely: definitely separated from the rest of mankind. Compare Galatians 1:15, and “chosen vessel,” Acts 9:15. The verb means “to mark off ( ἀπό ) from others by a boundary ( ὅρος ).” It is used of the final separation of the righteous from the wicked (Matthew 13:49; Matthew 25:32); of the separation of the disciples from the world (Luke 6:22); and of the setting apart of apostles to special functions (Acts 13:2). Gospel is an exception to the almost invariable usage, in being without the article (compare Revelation 14:6); since Paul considers the Gospel rather as to its quality - good news from God - than as the definite proclamation of Jesus Christ as a Savior. The defining elements are added subsequently in Romans 1:3, Romans 1:4. Not the preaching of the Gospel, but; the message itself is meant. For Gospel, see on superscription of Matthew. [source]
Romans 16:23 Gaius my host [Γαιος ο χενος μου]
Perhaps the same Gaius of 1 Corinthians 1:14 (Acts 19:29; Acts 20:4), but whether the one of 3 John 1:1 we do not know. Χενος — Xenos was a guest friend, and then either a stranger (Matthew 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2 Timothy 4:20) was “the treasurer of the city” (ο οικονομος της πολεως — ho oikonomos tēs poleōs), one of the outstanding men of Corinth, the “steward” (house-manager) or city manager. See note on Luke 12:42 and note on Luke 16:1. He is probably the administrator of the city‘s property. [source]
Romans 3:12 They are together become unprofitable [αμα ηχρεωτησαν]
First aorist passive indicative of αχρεοω — achreoō Late word in Polybius and Cilician inscription of first century a.d. Some MSS. read ηχρειωτησαν — ēchreiōthēsan from αχρειος — achreios useless (α — a privative and χρειος — chreios useful) as in Luke 17:10; Matthew 25:30, but Westcott and Hort print as above from the rarer spelling αχρεος — achreos Only here in N.T. The Hebrew word means to go bad, become sour like milk (Lightfoot). [source]
1 Corinthians 2:9 Prepared [ητοιμασεν]
First aorist active indicative of ετοιμαζω — hetoimazō The only instance where Paul uses this verb of God, though it occurs of final glory (Luke 2:31; Matthew 20:23; Matthew 25:34; Mark 10:40; Hebrews 11:16) and of final misery (Matthew 25:41). But here undoubtedly the dominant idea is the present blessing to these who love God (1 Corinthians 1:5-7). [source]
1 Corinthians 2:9 Whatsoever [οσα]
A climax to the preceding relative clause (Findlay). Prepared (ητοιμασεν — hētoimasen). First aorist active indicative of ετοιμαζω — hetoimazō The only instance where Paul uses this verb of God, though it occurs of final glory (Luke 2:31; Matthew 20:23; Matthew 25:34; Mark 10:40; Hebrews 11:16) and of final misery (Matthew 25:41). But here undoubtedly the dominant idea is the present blessing to these who love God (1 Corinthians 1:5-7). Heart (καρδιαν — kardian) here as in Romans 1:21 is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal Ascension of Isaiah and Apocalypse of Elias were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now revealed and made plain, not of mysteries still unknown. [source]
Ephesians 2:12 Strangers from the covenants of the promise [χενοι των διατηκων της επαγγελιας]
For χενος — xenos (Latin hospes), as stranger see Matthew 25:35, Matthew 25:38, and Matthew 25:43.; as guest-friend see note on Romans 16:23. Here it is followed by the ablative case διατηκων — diathēkōn [source]
Ephesians 1:4 Before the foundation of the world [προ καταβολης κοσμου]
Old word from καταβαλλω — kataballō to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with προ — pro in the Prayer of Jesus (John 17:24) of love of the Father toward the Son. It occurs also in 1 Peter 1:20. Elsewhere we have απο — apo (from) used with it (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). But Paul uses neither phrase elsewhere, though he has απο των αιωνων — apo tōn aiōnōn (from the ages) in Ephesians 3:9. Here in Ephesians 1:3-14. Paul in summary fashion gives an outline of his view of God‘s redemptive plans for the race. That we should be (ειναι ημας — einai hēmās). Infinitive of purpose with the accusative of general reference (ημας — hēmās). See note on Colossians 1:22 for the same two adjectives and also κατενωπιον αυτου — katenōpion autou f0). [source]
Ephesians 2:12 Alienated from the commonwealth of Israel [απηλλοτριωμενοι της πολιτειας του Ισραηλ]
Perfect passive participle of απαλλοτριοω — apallotrioō for which see note on Colossians 1:21. Here followed by ablative case πολιτειας — politeias old word from πολιτευω — politeuō to be a citizen (Philemon 1:27) from πολιτης — politēs and that from πολις — polis (city). Only twice in N.T., here as commonwealth (the spiritual Israel or Kingdom of God) and Acts 22:28 as citizenship. Strangers from the covenants of the promise (χενοι των διατηκων της επαγγελιας — xenoi tōn diathēkōn tēs epaggelias). For χενος — xenos (Latin hospes), as stranger see Matthew 25:35, Matthew 25:38, and Matthew 25:43.; as guest-friend see note on Romans 16:23. Here it is followed by the ablative case διατηκων — diathēkōn Having no hope No hope of any kind. In Galatians 4:8 ουκ — ouk (strong negative) occurs with ειδοτες τεον — eidotes theon but here μη — mē gives a more subjective picture (1 Thessalonians 4:5). Without God (ατεοι — atheoi). Old Greek word, not in lxx, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul‘s words in Romans 1:18-32. “In the world” (εν τωι κοσμωι — en tōi kosmōi) goes with both phrases. It is a terrible picture that Paul gives, but a true one. [source]
1 Timothy 5:10 Lodged strangers [ἐξενοδόχησεν]
N.T.oolxx. On the duty of hospitality comp. 1 Timothy 3:2; Matthew 25:35; Romans 12:13; Hebrews 13:2; 1 Peter 4:9; 3 John 1:5. [source]
1 Timothy 6:9 Foolish [ἀνοήτους]
Foolish answers to several words in N.T., ἀνοήτος, ἀσύνετος, ἄφρων, μωρός. Ἁνοήτος notunderstanding; a want of proper application of the moral judgment or perception, as Luke 24:25, note; Galatians 3:1, note. Ἄφρων is senseless, stupid, of images, beasts. Comp. Luke 12:20, note. Ἁσύνετος approaches the meaning of ἀνοήτος unintelligentSee 27:12. It also implies a moral sense, wicked, Wisd. 1:5; 11:15; Sirach 15:7. On the etymological sense, see on Matthew href="/desk/?q=mt+11:25&sr=1">Matthew 11:25; see on Mark 12:33; see on Luke 2:47. Μωρός is without forethought, as Matthew 7:26; Matthew 25:3; without learning, as 1 Corinthians 1:27; 1 Corinthians 3:18; with a moral sense, empty, useless, 2 Timothy 2:23; Titus 3:9; and impious, godless, Matthew 5:22; Psalm 94:8; Jeremiah 5:21. [source]
1 Timothy 3:16 Was received up into glory [ἀνελήμφθη ἐν δόξῃ]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER-
-DIVIDER-
The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER-
-DIVIDER-
Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER-
-DIVIDER-
In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER-
-DIVIDER-
[source]

2 Timothy 4:18 Heavenly kingdom [τὴν βασιλείαν τὴν ἐπουράνιον]
The phrase N.T.o Ἑπουράνιος heavenlyonly here in Pastorals. Mostly in Paul and Hebrews. Heavenly kingdom, here the future, glorified life, as 1 Corinthians 6:9, 1 Corinthians 6:10; 1 Corinthians 15:50; Luke 13:29. In the same sense, kingdom of Christ and of God, Ephesians 5:5; kingdom of their Father, Matthew 13:43; my Father's kingdom, Matthew 26:29; kingdom prepared for you, Matthew 25:34; eternal kingdom of our Lord and Savior Jesus Christ, 2 Peter 1:11. [source]
Philemon 1:11 Unprofitable [ἄχρηστον]
A play on the word Onesimus profitable. Compare unprofitable ( ἀχρεῖος ) servant, Matthew 25:30. These plays upon proper names are common both in Greek and Roman literature. Thus Aeschylus on the name of Helen of Troy, the play or pun turning on the root ἑλ , hel destroy: Helene helenaus helandras heleptolisHelen, ship-destroyer, man-destroyer, city-destroyer (“Agamemnon,” 671). Or, as Robert Browning: “Helen, ship's-hell, man's-hell, city's-hell.” So on Prometheus (forethought ): “Falsely do the gods call thee Prometheus, for thou thyself hast need of prometheus i.e., of forethought ” (“Prometheus Bound,” 85,86). Or Sophocles on Ajax. Aias (Ajax) cries ai, ai! and says, “Who would have thought that my name would thus be the appropriate expression for my woes?” (“Ajax,” 430). In the New Testament, a familiar example is Matthew 16:18; “thou art Petros and on this petra will I build my church.” See on Epaenetus, 2 Corinthians 8:18.Now profitable“Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which will turn it into a diamond” (Maclaren, “Philemon,” in “Expositor's Bible”).And to meThe words are ingeniously thrown in as an afterthought. Compare Philemon 2:27; Romans 16:13; 1 Corinthians 16:18. A strong appeal to Philemon lies in the fact that Paul is to reap benefit from Onesimus in his new attitude as a christian brother. [source]
Hebrews 4:16 Unto the throne of grace [τῷ θρόνῳ τῆς χάριτος]
The phrase N.T.oThrone of glory, Matthew 19:28; Matthew 25:31: of majesty, Hebrews 8:1. In Revelation throne occurs over forty times, either the throne, or his throne, or throne of God. Once throne of the beast, Revelation 16:10. Throne of grace expresses grace as the gift of divine power. [source]
Hebrews 13:2 Have entertained angels unawares [ἔλαθόν τινες ξεσίσαντες ἀγγέλους]
The Greek idiom is, “were not apparent as entertaining angels.” The verb ἔλαθον wereconcealed represents the adverb unawares. For similar instances see Mark 14:8; Acts 12:16; Aristoph. Wasps, 517; Hdt. i. 44; Hom. Il. xiii. 273. Ξενίζειν toreceive as a guest, mostly in Acts. In lxx only in the apocryphal books. In later Greek, to surprise with a novelty; passive, to be surprised or shocked. So 1 Peter 4:4, 1 Peter 4:12; comp. 2Ep. of Clem. of Rome (so called), xvii.: To be a stranger or to be strange, once in N.T., Acts 17:20. Ξενισμός amazementperplexity, not in N.T. lxx, Proverbs 15:17. Comp. Ignatius, Eph. xix. The allusion to the unconscious entertainment of angels is probably to Matthew href="/desk/?q=mt+25:34-46&sr=1">Matthew 25:34-46. [source]
Hebrews 11:16 For he hath prepared for them a city [ἡτοίμασιν γὰρ αὐτοῖς πόλιν]
Comp. Matthew 25:34; John 14:2; Revelation 21:2. City is significant, as showing that the fulfillment of God's promise lies in introducing them into the perfection of social life. Comp. Revelation 3:12; Revelation 21:2, Revelation 21:10; Revelation 22:19. [source]
Hebrews 2:6 But one somewhere [δε που τις]
See Hebrews 4:4 for a like indefinite quotation. Philo uses this “literary mannerism” (Moffatt). He quotes Psalm 8:5-7 and extends here to Hebrews 2:8. Hath testified First aorist middle indicative of διαμαρτυρομαι — diamarturomai old verb to testify vigorously (Acts 2:40). What Neuter, not masculine τις — tis (who). The insignificance of man is implied. The son of man Not ο υιος του αντρωπου — ho huios tou anthrōpou which Jesus used so often about himself, but literally here “son of man” like the same words so often in Ezekiel, without Messianic meaning here. Visited Second person singular present indicative middle of επισκεπτομαι — episkeptomai old verb to look upon, to look after, to go to see (Matthew 25:36), from which verb επισχοπος — episcopos overseer, bishop, comes. [source]
James 1:27 To visit [ἐπισκέπτεσθαι]
See on Matthew 25:36. James strikes a downright blow here at ministry by proxy, or by mere gifts of money. Pure and undefiled religion demands personal contact with the world's sorrow: to visit the afflicted, and to visit them in their affliction. “The rich man, prodigal of money, which is to him of little value, but altogether incapable of devoting any personal attention to the object of his alms, often injures society by his donations; but this is rarely the case with that far nobler charity which makes men familiar with the haunts of wretchedness, and follows the object of its care through all the phases of his life” (Lecky, “History of European Morals,” ii., 98). [source]
James 2:15 If a brother or sister be naked [εαν αδελπος η αδελπη γυμνοι υπαρχωσιν]
Condition again of third class (supposable case) with εαν — ean and present active subjunctive of υπαρχω — huparchō to exist, in the plural though η — ē (or) is used and not και — kai (and). Hence γυμνοι — gumnoi is masculine plural in the predicate nominative. It does not here mean absolutely naked, but without sufficient clothing as in Matthew 25:36.; John 21:7; Acts 19:16. [source]
James 1:27 Before our God and Father [παρα τωι τεωι και πατρι]
By the side of Αμιαντος — Amiantos (compound verbal adjective, alpha privative, μιαινω — miainō to defile), puts in negative form (cf. James 1:4, James 1:6) the idea in καταρα — kathara (pure, clean). This Feminine demonstrative pronoun in the predicate agreeing with τρησκεια — thrēskeia visit Epexegetic (explaining αυτη — hautē) present middle infinitive of επισκεπτομαι — episkeptomai common verb to go to see, to inspect, present tense for habit of going to see. See Matthew 25:36, Matthew 25:43 for visiting the sick.The fatherless and widows (ορπανους και χηρας — orphanous kai chēras). “The natural objects of charity in the community” (Ropes). Ορπανος — Orphanos is old word for bereft of father or mother or both. In N.T. only here and John 14:18. Note order (orphans before widows).Unspotted Old adjective (alpha privative and σπιλος — spilos spot), spotless. This the more important of the two illustrations and the hardest to execute.To keep (τηρειν — tērein). Present active infinitive, “to keep on keeping oneself un-specked from the world” (a world, κοσμος — kosmos full of dirt and slime that bespatters the best of men). [source]
1 Peter 4:9 Without murmuring [χωρις γογγυσμων]
Like chōris goggusmōn in Philemon 2:14. Complaint spoils hospitality. Jesus enjoined the entertainment of strangers (Matthew 25:35). Inns were rare and very poor. Hospitality made mission work possible (3 John 1:5). [source]
1 Peter 1:20 Before the foundation of the world [προ καταβολης κοσμου]
This precise curious phrase occurs in John 17:24 in the Saviour‘s mouth of his preincarnate state with the Father as here and in Ephesians 1:4. We have απο καταβολης κοσμου — apo katabolēs kosmou in Matthew 25:34 The preincarnate Messiah appears in the counsels of God also in 1 Corinthians 2:7; Colossians 1:26.; Ephesians 1:9.; Ephesians 3:9-11; Romans 16:25; 1 Timothy 1:9.But was manifested (πανερωτεντος δε — phanerōthentos de). First aorist (ingressive) passive participle of πανεροω — phaneroō referring to the Incarnation in contrast with the preexistence of Christ (cf. John 1:31; 1 John 3:5, 1 John 3:8).At the end of the times Like επ εσχατου των ημερων — ep' eschatou tōn hēmerōn (Hebrews 1:2). The plural χρονοι — chronoi doubtless referring to successive periods in human history until the fullness of the time came (Galatians 4:4).For your sake (δι υμας — di' humās). Proof of God‘s love, not of their desert or worth (Acts 17:30.; Hebrews 11:39.). [source]
Jude 1:19 They who make separations [οι αποδιοριζοντες]
Present active articular participle of the double compound αποδιοριζω — apodiorizō (from απο δια οριζω ορος — apoΔιοριζω — diaαποριζω — horizōαιρεσεις — horos boundary, to make a horizon), rare word, in Aristotle for making logical distinctions, here only in N.T. πσυχικοι — Diorizō occurs in Leviticus 20:24 and πσυχη — aphorizō in Matthew 25:32, etc. See πνευματικος — haireseis in 2 Peter 2:1. [source]
Revelation 2:26 Nations [ἐθνῶν]
See on Matthew 25:32, and see on Gentiles, Luke 2:32. Properly, here, the Gentiles, as opposed to the true Israel of God. [source]
Revelation 17:8 From the foundation of the world []
In ordinary New Testament Greek these words would belong to are written. construe with the words immediately preceding. Compare Revelation 13:8, and Matthew 25:34. [source]
Revelation 14:8 Hath made to drink [ποτος]
Perfect active indicative of potizō old causative verb (from potos drinking, 1 Peter 4:3), as in Matthew 25:35. The remarkable phrase that follows seems based on Jeremiah 51:8 (Jeremiah 25:15). It is a combination also of Revelation 14:10 (the wine of God‘s wrath, also in Revelation 16:19; Revelation 19:15) and Revelation 17:2. There is no doubt of the dissoluteness of the old Babylon of Jeremiah‘s day as of the Rome of John‘s time. Rome is pictured as the great courtesan who intoxicates and beguiles the nations to fornication (Revelation 17:2, Revelation 17:4, Revelation 17:6), but the cup of God‘s wrath for her and her paramours is full (Revelation 14:10; Revelation 16:19; Revelation 18:2). [source]
Revelation 22:15 The sorcerers [οι παρμακοι]
As in Revelation 21:8, where are listed “the fornicators and the murderers and the idolaters,” all “outside” the holy city here as there “in the lake that burns with fire and brimstone, the second death.” Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of “the outer darkness” (εις το σκοτος το εχωτερον — eis to skotos to exōteron Matthew 8:12; Matthew 22:13; Matthew 25:30), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark 9:48). [source]
Revelation 13:8 Whose [ουαυτου]
Redundant use of genitive ου — autou (his) with ων — hou (whose) as common in this book, and singular instead of plural παντες — hōn with antecedent ου γεγραπται — pantes (all, plural), thus calling attention to the responsibility of the individual in emperor-worship.Hath not been written (γραπω — ou gegraptai). Perfect passive indicative of εν τωι βιβλιωι της ζωης του αρνιου — graphō permanent state, stands written.In the book of life of the Lamb See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου — tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου — apo katabolēs kosmou). For the phrase κοσμου — apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου — kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου — pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται — tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου — gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
Revelation 13:8 In the book of life of the Lamb [του εσπαγμενου]
See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου — tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου — apo katabolēs kosmou). For the phrase κοσμου — apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου — kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου — pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται — tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου — gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
Revelation 13:8 That hath been slain from the foundation of the world [απο καταβολης κοσμου]
For the phrase κοσμου — apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου — kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου — pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται — tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου — gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
Revelation 14:8 Fallen, fallen [επεσεν επεσεν]
Prophetic aorist active indicative of πεπτωκεν πεπτωκεν — piptō repeated as a solemn dirge announcing the certainty of the fall. The English participle “fallen, fallen” is more musical and rhythmical than the literal rendering “fell, fell.” The language is an echo of Isaiah 21:9, though B in the lxx has αβυλων η μαγαλη — peptōkenμεγαλη — peptōken (perfect).Babylon the great (αβυλων — Babulōn hē magalē). The adjective πεποτικεν — megalē occurs with ποτιζω — Babulōn each time in the Apocalypse (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:21) as a reminder of Nebuchadrezzar. There is no doubt that Rome is meant by Babylon, as is probably seen already in 1 Peter 5:13. As a prisoner in Patmos John can speak his mind by this symbolism.Hath made to drink Perfect active indicative of potizō old causative verb (from potos drinking, 1 Peter 4:3), as in Matthew 25:35. The remarkable phrase that follows seems based on Jeremiah 51:8 (Jeremiah 25:15). It is a combination also of Revelation 14:10 (the wine of God‘s wrath, also in Revelation 16:19; Revelation 19:15) and Revelation 17:2. There is no doubt of the dissoluteness of the old Babylon of Jeremiah‘s day as of the Rome of John‘s time. Rome is pictured as the great courtesan who intoxicates and beguiles the nations to fornication (Revelation 17:2, Revelation 17:4, Revelation 17:6), but the cup of God‘s wrath for her and her paramours is full (Revelation 14:10; Revelation 16:19; Revelation 18:2). [source]
Revelation 20:11 A great white throne [τρονον μεγαν λευκον]
Here μεγαν — megan (great) is added to the throne pictures in Revelation 4:4; Revelation 20:4. The scene is prepared for the last judgment often mentioned in the N.T. (Matt 25:31-46; Romans 14:10; 2 Corinthians 5:10). “The absolute purity of this Supreme Court is symbolized by the colour of the Throne” (Swete) as in Daniel 7:9; Psalm 9:1; Psalm 97:2. The name of God is not mentioned, but the Almighty Father sits upon the throne (Revelation 4:2., Revelation 4:9; Revelation 5:1, Revelation 5:7, Revelation 5:13; Revelation 6:16; Revelation 7:10, Revelation 7:15; Revelation 19:4; Revelation 21:5), and the Son sits there with him (Hebrews 1:3) and works with the Father (John 5:19-21; John 10:30; Matthew 25:31.; Acts 17:31; 2 Corinthians 5:10; 2 Timothy 4:1). [source]
Revelation 22:15 The dogs [οι κυνες]
Not literal dogs, but the morally impure (Deuteronomy 23:18; 2 Kings 8:13; Psalm 22:17, Psalm 22:21; Matthew 7:6; Mark 7:27; Philemon 3:3). Dogs in the Oriental cities are the scavengers and excite unspeakable contempt.The sorcerers (οι παρμακοι — hoi pharmakoi). As in Revelation 21:8, where are listed “the fornicators and the murderers and the idolaters,” all “outside” the holy city here as there “in the lake that burns with fire and brimstone, the second death.” Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of “the outer darkness” (εις το σκοτος το εχωτερον — eis to skotos to exōteron Matthew 8:12; Matthew 22:13; Matthew 25:30), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark 9:48).Every one that loveth and maketh a lie An interpretation of πασιν τοις πσευδεσιν — pāsin tois pseudesin (all liars) of Revelation 21:8 and of ποιων πσευδος — poiōn pseudos (doing a lie) of Revelation 21:27. Satan is the father of lying (John 8:44) and Satan‘s home is a congenial place for those who love and practise lying (2 Thessalonians 2:12). See 1 John 1:6 for not doing the truth and see also Romans 1:25; Ephesians 4:25. [source]

What do the individual words in Matthew 25:3 mean?

The for foolish having taken the lamps of them not did take with them oil
αἱ γὰρ μωραὶ λαβοῦσαι τὰς λαμπάδας ‹αὐτῶν› οὐκ ἔλαβον μεθ’ ἑαυτῶν ἔλαιον

μωραὶ  foolish 
Parse: Adjective, Nominative Feminine Plural
Root: μωρός  
Sense: foolish.
λαβοῦσαι  having  taken 
Parse: Verb, Aorist Participle Active, Nominative Feminine Plural
Root: λαμβάνω  
Sense: to take.
λαμπάδας  lamps 
Parse: Noun, Accusative Feminine Plural
Root: λαμπάς 
Sense: a torch.
‹αὐτῶν›  of  them 
Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἔλαβον  did  take 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: λαμβάνω  
Sense: to take.
ἔλαιον  oil 
Parse: Noun, Accusative Neuter Singular
Root: ἔλαιον  
Sense: olive oil.