Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 8 Sept. 2013
25:1 Then the kingdom of the heavens will be similar to ten virgins
which went out to meet the bridegroom, having brought their own lamps.
25:2 Now, five of them were smart, and the [other] five were stupid -
25:3 which stupid ones, having brought their lamps, did not bring fuel-oil with them.
25:4 But the smart ones brought fuel-oil in their [own] containers with their own lamps.
25:5 Now, while the bridegroom was taking his time, all [the girls] nodded off and were sleeping.
25:6 Then at midnight, there was a shout,
“Look, the bridegroom is coming! Y’all come out to meet him!”
25:7 Then all those virgins were woken up, and they prepared their torches.
25:8 Then the stupid ones said to the smart ones,
“Give some of y’all’s fuel-oil to us, since our torches are going out.”
25:9 But in answer, the smart ones said,
“There probably isn’t enough for us and for y’all,
so how about y’all go to the vendors and shop for yourselves.”
25:10 But as they went away to shop,
the bridegroom came,
and the [girls] who were prepared entered with him into the wedding festivities[1],
and the door was shut.
25:11 Then later, the rest of the virgins also came saying, “Sir! Sir! Open up to us!”
25:12 But he, in answer said, “Really, I tell you, I don’t know y’all.”
25:13 Therefore stay alert, because y’all don’t know the day or the hour.
25:1 Then the kingdom of the heavens will be similar to ten virgins who went out to meet the bridegroom having brought their own torches.
Τοτε ‘ομοιωθησεται ‘η βασιλεια των ουρανων δεκα παρθενοις ‘αιτινες λαβουσαι τας λαμπαδας ‘αυτων[2] εξηλθον εις απαντησιν[3] του νυμφιου[4]
25:2 Now, five of them were smart, and the [other] five were stupid -
Πεντε δε ησαν εξ αυτων φρονιμοι και ‘αι[8] πεντε μωραι
25:3 which stupid ones, having brought their torches, did not bring fuel-oil with them.
‘Αιτινες[9] μωραι λαβουσαι τας λαμπαδας αυτων[10] ουκ ελαβον μεθ ‘εαυτων ελαιον
25:4 But the smart ones brought fuel-oil in their [own] containers with their own torches.
‘Αι δε φρονιμοι ελαβον ελαιον εν τοις αγγειοις[11] [αυτων[12]] μετα των λαμπαδων ‘αυτων[13]
25:5 Now, while the bridegroom was taking his time, all [the bridesmaids] nodded off and were sleeping.
Χρονιζοντος δε του νυμφιου ενυσταξαν[16] πασαι και εκαθευδον
25:6 Then at midnight, there was a shout, “Look, the bridegroom is coming! Y’all come out to meet him!”
Μεσης δε νυκτος κραυγη γεγονεν[17] Ιδου ‘ο νυμφιος ερχεται[18] εξερχεσθε εις απαντησιν αυτου[19]
25:7 Then all those bridesmaids were woken up, and they prepared their torches.
Τοτε ηγερθησαν πασαι ‘αι παρθενοι εκειναι και εκοσμησαν τας λαμπαδας αυτων[20]
25:8 Then the stupid ones said to the smart ones, “Give some of y’all’s fuel-oil to us, since our torches are going out.”
‘αι δε μωραι ταις φρονιμοις ειπον[24] Δοτε ‘ημιν εκ του ελαιου ‘υμων ‘οτι ‘αι λαμπαδες ‘ημων σβεννυνται[25]
25:9 But in answer, the smart ones said, “There probably isn’t enough for us and for y’all, so how about y’all go to the vendors and shop for yourselves.”
Απεκριθησαν δε ‘αι φρονιμοι λεγουσαι Μηποτε ουκ[28] αρκεσῃ ‘ημιν και ‘υμιν Πορευεσθε δε[29] μαλλον προς τους πωλουντας και αγορασατε ‘εαυταις
25:10 But as they went away to shop, the bridegroom came and the [girls] who were prepared entered with him into the wedding festivities[33], and the door was shut.
απερχομενων δε αυτων αγορασαι ηλθεν ‘ο νυμφιος και ‘αι ‘ετοιμοι εισηλθον μετ’ αυτου εις τους γαμους και εκλεισθη ‘η θυρα
25:11 Then later, the rest of the bridesmaids also came saying, “Sir! Sir! Open up to us!”
Υστερον δε ερχονται και ‘αι λοιπαι παρθενοι λεγουσαι Κυριε κυριε ανοιξον ‘ημιν
25:12 But he, in answer said, “Really, I tell you, I don’t know y’all.”
‘Ο δε αποκριθεις ειπεν Αμην λεγω ‘υμιν ουκ οιδα ‘υμας.
25:13 Therefore stay alert, because y’all don’t know the day or the hour.
Γρηγορειτε ουν ‘οτι ουκ οιδατε την ‘ημεραν ουδε την ‘ωραν[35].
[1] See 22:2 for comments on this word. It is plural and encompasses more than just the meal.
[2] On the basis of a few Greek manuscripts (B, D, L, Θ – the latter three of which change sides to the majority in the same variant later on in v.4), Critical editions add an epsilon to the front of this word, making this pronoun reflexive, perhaps assuming that copyists would be more likely to shorten the original word than lengthen it. The reflexive meaning might emphasize that each owned their own lamp, as opposed to the lamps being merely assigned to them. The shorter form, however, is found in at least as many manuscripts that are at least as old, and was preferred by the Patristic and Textus Receptus (T.R.) editors. A complicating factor is that the short form can be a contraction of the longer form, differentiated only by a rough breathing mark (for the reflexive) instead of smooth breathing. Breathing marks were not in the earliest manuscripts, and, even in modern manuscripts they are easy to mistake. (It appears that one of my Patristic editions of the GNT has a rough breathing and the other has a smooth breathing mark, and the T.R. goes with smooth breathing.) No matter; it makes no difference in translation, and all the English versions render “their.”
[3] On the basis of four Greek manuscripts (א, B, C, Z), Critical editions read ‘υπαντησιν The reading of the majority has perhaps a shade of meaning indicating movement away from the place of waiting (apo- instead of hupo-) and it also appears without variant in the parallel statement of v.6. Thayer’s Lexicon gives the two words identical definitions.
[4] Although this is the reading of the majority of Greek manuscripts and accepted by the Critical editors, There are a few noteworthy ancient Greek manuscripts (D, X, Θ) which add “and the bride,” and this carried over into the majority of early Latin and Syriac translations. It doesn’t change the thrust of the parable, though.
[5] William Hendriksen in his 1973 commentary on Matthew says that the wedding attendants and the bride were probably all at the groom’s house waiting for the groom to arrive. Some ancient Greek manuscripts (See previous footnote), as well as all the Latin and Syriac versions of verse 1 mention a bride there with the groom coming. Matthew Henry, Marvin Vincent, and A.T. Robertson say this was taking place at the bride’s house, which is fine – it doesn’t change the meaning of the parable. Robertson cites a “Plummer” who supports Hendriksen’s and Bailey’s view above.
[6] Bailey has an interesting comment that the torches were not to light the path for others but for people to be able to see these girls’ faces. He says that it is common for women in rural areas in the Middle East to carry a lantern if they have to go out at night so that no rumors erupt as to what so-and-so was doing out in the dark.
[7] All citations of lampadas in the LXX: Gen. 15:17; Exo. 20:18; Jdg. 7:16 & 20; Jdg. 15:4-5; Job. 41:19; Isa. 62:1; Eze. 1:13; Dan. 5:5; 10:6; Nah. 2:4; Zec. 12:6; Joh. 18:3 (especially interesting because it distinguishes between a “lantern” and a “torch,” upon which Gill commented as quoted above); Act. 20:8; Rev. 4:5; 8:10.
[8] Critical editions of the GNT switch the order of the adjectives and omit this definite article. Neither the Nestle-Aland (26th Ed.) nor the UBS (3rd Ed.) critical editions offered any textual basis in their critical apparati for these departures from the majority of Greek manuscripts.
[9] Critical editions substitute ‘Αι γαρ “for the” for the relative pronoun which opens the verse in the majority of Greek manuscripts. Neither the Nestle-Aland nor the UBS critical editions offer textual basis in their critical apparati for this. Is that why the NIV doesn’t start with “For” here when the NASB and ESV do? Haitines would parallel the descriptive phrase of the 10 virgins from v. 1, whereas the Hai gar would parallel the opening of verse 4.
[10] According to N-A, the T.R. εαυτων is only supported by one 6th Century Greek manuscript (Z) and a few minuscules dating back to the 12th century. The addition of reflexivity to the pronoun does not really change the meaning, however. N-A also notes that the older Westcott Critical edition completely omitted the pronoun here due to its non-presence in א, L, Θ, and the Vulgate.
[11] These containers/vesselsKJV/flasksNAS,ESV/jarsNIV show up one other time in the N.T. in Matt. 13:48 (with variants in spelling) to describe a container that holds fish. It was used in the O.T. (with and without the adjective ostracon) to refer to clay pots for holding wine, oil or water, or bags/baskets for holding bread, wheat, or fruit.
[12] Although in the majority of Greek manuscripts (including C, W, 0249, f13 cf. Vulgate), this pronoun is not in a significant number of ancient manuscripts (א, B, D, L, Z, Θ, f1), so it’s not in Critical editions. The meaning is not significantly changed. The KJV reads “their vessels.”
[13] On the basis of two of the earliest-known Greek manuscripts (א, Β), the Critical editions add an epsilon to the begining of the word. This is not strong enough textual basis in my opinion to diverge from all the other Greek manuscripts, but it makes no difference in translation. See footnote #1.
[14] “[T]hough they had taken lamps, they had taken no oil.” ~Hendriksen “Probably none at all” ~ATR, “no oil of their own in their lamps” ~Edersheim, “The foolish brought no oil at all…” ~Lenski
[15]
“This supply of oil, then, representing that inward grace which distinguishes
the wise, must denote, more particularly, that ‘supply of the Spirit of Jesus
Christ,’ which, as it is the source of the new spiritual life at the first, is
the secret of its enduring
character. Everything short of this
may be possessed by ‘the foolish’…” ~Jamieson, Fausset, and Brown
“If [the oil in this parable has a symbolical meaning] it would point to the
Holy Spirit, through whose transforming and enabling power men are prepared to
welcome the Bridegroom.” ~Wm. Hendriksen
[16] This word is also found in 2Sam. 4:6; Ps. 76:6; 121:3-4; Prov. 6:10; 24:33; Isa. 5:27; 56:10; Nahum 3:18; and 2Peter 2:3 – often in parallel with katheudw, such that it may be a verb of identical action, or it may indicate the relaxed stage before entering deep sleep.
[17] The KJV renders this active verb as though it were passive “was made,” and the NIV and NKJ add a word not in the Greek text “rang/heard.”
[18] Although the majority of Greek manuscripts have this word, Critical editions don’t. Therefore, the KJV says “The bridegroom cometh,” whereas the NAS, NIV, and ESV read, “Behold/Here is the bridegroom.” Neither N-A nor UBS provide a textual basis for this omission in their critical apparati, so I’m sticking with the Byzantine edition.
[19] The early Westcott Critical edition omitted autou following א & B, but later Critical editions kept it. There are also some variants among ancient manuscripts on the prefix to the previous word (instead of apo-, Z, Θ, and 0133 read ‘upo- and C reads sun-), but these are not significantly different in meaning.
[20] Critical editions read ‘εαυτων (cf. footnote 1) based on the readings of five ancient manuscripts (א, A, B, L, and Z) dating as far back as the 4th Century A.D., but I kept the traditional reading of the majority of Greek manuscripts which has manuscript support dating back to the 5th Century (C&D). This minor variant makes no difference in translation.
[21] See notes on v.1
[22] All citations of kosmew in the LXX: 2 Chron. 3:6; Esther 1:6; Eccl. 7:13; Jeremiah 4:30; Ezekiel 16:11,13; 23:41; Micah 6:9; Matthew 12:44; 23:29; 25:7; Luke 11:25; 21:5; 1 Timothy 2:9; Titus 2:10; 1 Peter 3:5; Revelation 21:2,19.
[23] JFB and Bailey make a big deal of the torches having been burning all along (cf. Henry), but ATR and Hendriksen say they were just lit at the groom’s arrival.
[24] Critical editions use a slightly different spelling ειπαν which has no difference in meaning. No textual evidence was given for the variation in the critical apparatus of N-A26th Ed. or of the UBS3rd Ed..
[25] In 12:20, Matthew affirms what Isaiah prophecied, that Jesus was so gentle He will not “extinguish” a smouldering wick. This is the same word in a middle voice – the wick is “using itself up.”
[26] Matthew Henry apparently also reached the same conclusion I did about what the foolish women should have done, “God would have given them oil, had they asked in time..”
[27] I got this point from Chrysostom, who wrote, “But what now do we learn from hence? That no man can protect us there, if we are betrayed by our works, not because he will not, but because he cannot. For these too take refuge in the impossibility. This the blessed Abraham also indicated, saying, “Between us and you there is a great gulf,” so that not even when willing is it permitted them to pass it.”
[28] Critical editions substitute a somewhat more emphatic negative (ου μη) based on 9 ancient uncial manuscripts, which is a lot, but the majority of Greek manuscripts dating back as early as the earliest of the others (including א and A) and carrying forward through modern times reads as above. It makes no difference in translation.
[29] Critical editions of the GNT do not include this conjunction. Neither N-A nor UBS explain why they omit this word found in the majority of Greek manuscripts. The next word “rather/instead” also operates as a conjunction, so there is no change in meaning if the de is dropped.
[30] Cf. ATR’s translation, “We’re afraid there is no possibility of there being enough for us both...”
[31] The Aorist imperative “start buying for yourselves” could be construed to indicate that it’s something they hadn’t been doing heretofore. And the lack of an object to the verb could be construed to indicate that it was not just oil that they needed to buy for themselves. Since these little hints could be taken other ways, I can’t be dogmatic about my interpretation.
[32] The concept of “buying” the oil seems to carry the story along more than making any particular theological point. Obviously the gift of the Spirit cannot be bought with money, as Peter reminded Simon in Acts 8:20, nevertheless, we are told to “buy” in the sense of “acquiring true possession of” God’s blessings in Isa. 55:1 and Rev. 3:18.
[33] See 22:2 for comments on this word. It is plural and encompasses more than just the meal.
[34] Unless you go with the Latin and Syriac translations….
[35] The Byzantine majority of Greek manuscripts add the following explanatory clause εν ἧ ‘ο υιος του ανθρωπου ερχεται “in which the son of man comes,” and this was carried through in the T.R. (Greek) and the KJV (English). According to Nestle-Aland’s critical apparatus, however, not a single one of the uncial manuscripts supports this clause, which means no known copies of the Bible in about the first thousand years of church history had this phrase, so it’s reasonable to deduct that it was not in the original manuscript, but it is nevertheless a reasonable explanation of which “day and hour” was intended, and therefore does not change the meaning of the text.
[36] 4th Century Bible scholars Chrysostom and Jerome, applied this parable by saying that Jesus was speaking particularly to the monastic community that renounced marriage and stayed virgins (a notion which Calvin called a “childish speculation”). Chrysostom said that the lamps represented their bodies, and having oil to burn represented generosity in giving to the poor, therefore the lesson is that people who have dedicated themselves to God and yet will not give to the poor will be turned out of heaven. I think that may be appropriate if you happen to be teaching this parable to a group of monks, but giving to the poor is only one of many ways by which we prepare ourselves for Christ’s return.