Matthew 25:1-30

^I “kingdom” = basileia. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is kingdom, rule, authority, sovereignty, royalty, a realm.
^II “heaven” = ouranos. May be related to oros (mountain, hill) with the notion of height. This is the air, the sky, the atmosphere, and heaven. It is the sky that is visible and the spiritual heaven where God dwells. Heaven implies happiness, power, and eternity.
^III “be like” = homoioo. 15x in NT. From homoios (similar to, resembling, like); from the same as homou (together); from homos (the same). This is to compare, liken, resemble, become similar.

^IV “bridesmaids” = parthenos. 15x in NT. This is virgin, chaste, unmarried. It can also refer to a woman past puberty who is not yet married, since she was presumed to be a virgin.
^V “took” = lambano. It does not refer to passive receiving of something, but active acceptance or taking of something whether it is offered or simply nearby. It focuses on individual decision and action.
^VI “lamps” = lampas. 9x in NT. From lampo (to give light literally or figuratively). This is a torch or lantern that was hand held, perhaps made of clay with a flax wick and oil.
^VII “meet” = hupantesis. 3x in NT. From hupantao (to encounter someone or to go to meet them); {from hupo (by, under, about, subordinate to) + antao (to meet with personally) OR from hupo (see above) + anti (opposite, instead of, against)}. This is meeting or encounter.
^VIII “bridegroom” = numphios. 16x in NT. From numphe (bride, daughter-in-law, young wife, or young woman); perhaps from nupto (to put on a veil as a bride does – in Latin nupto means simple to marry); related to numphon (the room where the marriage bed is). This is bridegroom in a literal or figurative sense.
^IX “foolish” = moros. 12x in NT. This is foolish, dull, stupid. It is something lacking an edge so figuratively it refers to someone who has a loose grasp of reality or whose understanding is dull. It is someone who acts as though they have not brain.
^X “wise” = phronimos. 14x in NT. From phroneo (to think, judge, use one’s mind, have an opinion, shape one’s opinion through action); from phren (diaphragm, heart, intellect, understanding; figurative for personal opinion or inner mindset; thought regulating action; sympathy, feelings, cognition); perhaps from phrao (to rein in or curb). This is wise in a practical sense, prudent, or sensible. It is savvy, rooted in our own point of view, thoughtful. It can also mean conceited.

^XI “flasks” = aggeion. 2x in NT. From aggos (vessel, container); perhaps related to agkos (a bend). This is container, vessel, flask.
^XII “delayed” = chronizo. 5x in NT. From chronos (time in the chronological sense, quantitative time, a duration of time). This is to take time, delay, linger.
^XIII “became drowsy” = nustazo. 2x in NT. Perhaps from neuo (to nod, to signal). This is to nod, which could imply falling asleep, being drowsy, or delaying.
^XIV “slept” = katheudo. From kata (down, against, throughout, among) + heudo (to sleep). This is to settle down to rest, to sleep, fall asleep in a literal or figurative sense.

^XV “was” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
^XVI “shout” = krauge. 6x in NT. From krazo (to cry out, scream, shriek; onomatopoeia for the sound of a raven’s call; figuratively, this is means crying out urgently without intelligible words to express something that is deeply felt). This is a very emotional shout or cry generally or clamor against someone else. It can express alarm, trouble, or grief.
^XVII “look” = idou. From eido (to be aware, see, know, remember, appreciate). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
^XVIII “meet” = apantesis. Related to “meet” in v1. 3x in NT. From apantao (to meet, encounter); {from apo (from, away from) + antao (see note VII above)}. This is a friendly meeting. It can be used for receiving an official who has just arrived.

^XIX “got up” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.
^XX “trimmed” = kosmeo. 10x in NT. From kosmos (order, the world, the universe, including its inhabitants; literally, something that is ordered; can refer to all creation or decoration in the sense that something is better ordered and so more beautiful); perhaps from the base of komizo (to carry, convey, recover); from komeo (to take care of). This is to order, arrange, beautify. It is more beautiful because it is properly arranged in a literal or figurative sense. It can also be used to mean trim a wick.
^XXI “give” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
^XXII “going out” = sbennumi. 8x in NT. This is to quench or extinguish in a literal or figurative sense. It can also mean suppress.

^XXIII “be enough” = arkeo. 8x in NT. This is to be content or satisfied. It can also mean to ward off.
^XXIV “better” = mallon. This is rather, more than, or better.
^XXV “go” = poreuomai. From poros (ford, passageway). This is to go, travel, journey, or die. It refers to transporting things from one place to another and focuses on the personal significance of the destination.
^XXVI “dealers” = poleo. This is to barter or sell. It can also refer to the thing that is sold.
^XXVII “buy” = agorazo. From agora (assembly, forum, marketplace, town square, thoroughfare); from ageiro (to gather). This is to go and buy something at market with a focus on goods being transferred. It can also mean to purchase or redeem.

^XXVIII “ready” = hetoimos. 17x in NT. From heteos (fitting, fitness). This is make ready, be ready because of being prepared, standing by, adjusted; ready to meet some opportunity or challenge.
^XXIX “wedding banquet” = gamos. 16x in NT. This is a wedding, whether the ceremony, the feast, or the marriage itself.
^XXX “door” = thura. This is opening or closure so it’s a door, gate, or entrance. Figuratively, this can refer to an opportunity.
^XXXI “shut” = kleio. 16x in NT. This is to close, shut, or lock in a literal of figurative sense. Figuratively used for shutting out of the kingdom of heaven or the wedding banquet, the heavens shutting as in there is no rain, and also for heartlessness.
^XXXII “other” = loipos. From leipo (to leave behind, be lacking). This is the rest, remained, remnant, other, residue.
^XXXIII “Lord” = kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.

^XXXIV “truly” = amen. From Hebrew amen (verily, truly, amen, truth, so be it, faithfulness); from aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. Properly, it is to be sure, certain, or firm. This is a word of emphasis indicating that something crucial follows.
^XXXV “know” = eido. Related to “look” in v6. See note XVII above.
^XXXVI “keep awake” = gregoreo. Related to “got up” in v7. From egeiro (see note XIX above). This is to be or stay awake, watch. Figuratively, it can be alertness or vigilance.
^XXXVII “hour” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
^XXXVIII Some manuscripts add “in which the Son of Man comes.” “Man” = anthropos. Probably from aner (man, male, husband) + ops (eye, face). This is human, humankind. Used for all genders.

^XXXIX “going on a journey” = apodemeo. 6x in NT. From apodemos (to go abroad, sojourn in a foreign country); {from apo (from, away from) + demos (district, multitude, rabble, assembly; Greeks bound by similar laws or customs); {from deo (to tie, bind, compel, declare unlawful)}}. This is to travel abroad, be away from home. This word shares a root with “democracy” and “Nicodemus.”
^XL “summoned” = kaleo. Related to keleuo (to command, order, direct); from kelomai (to urge on). This is to call by name, invite, to name, bid, summon, call aloud.
^XLI “his” = idios. This is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding).
^XLII “slaves” = doulos. Related to “going on a journey” in v14. Perhaps from deo (see note XXXIX above). This is used for a servant or for a slave, enslaved. It refers to someone who belongs to someone else. But, it could be voluntary (choosing to be enslaved to pay off debt) or involuntary (captured in war and enslaved). It is used as a metaphor for serving Christ. Slavery was not inherited (i.e. the children of slaves were not assumed to be slaves) and slaves could buy their way to freedom. Slavery was generally on a contractual basis (that is for the duration of how long it took you to pay your debt and/or save up enough money to buy your freedom).
^XLIII “entrusted” = paradidomi. Related to “give” in v8. From para (from beside, by) + didomi (see note XXI above). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
^XLIV “property” = huparcho. From hupo (by, under, about, subordinate to) + archo (to rule, begin, have first rank or have political power). This is to begin or be ready, to exist or possess. It is what one already has or possesses.

^XLV {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
^XLVI “talents” = talanton. 14x in NT– all in Matthew 18 & Matthew 25 in the Parable of the Unforgiving Servant and the Parable of the Talents. Perhaps from tlao (to bear). This is a balance as an amount that is weighed to make up a talent. A talent was around 3,000 shekels. A silver talent could be exchanged for around 6,000 denarii and gold ones about thirty times more.
^XLVII “ability” = dunamis. From dunamai (to be able, have power or ability). This is might, strength, physical power, efficacy, energy, and miraculous power. It is force literally or figuratively – the power of a miracle or the miracle itself.
^XLVIII “went away” = apodemeo. Same as “going on a journey” in v14. See note XXXIX above.
^XLIX {untranslated} = eutheos. From euthus (immediately, upright, straight and not crooked). This is directly, soon, at once.

^L “received” = lambano. Same as “took” in v1. See note V above.
^LI “went off” = poreuomai. Same as “go” in v9. See note XXV above.
^LII “traded” = ergazomai. From ergon (work, task, action, employment). This is to work, labor, perform, toil.
^LIII “made” = kerdaino. 17x in NT. From kerdos (profit, gain, advantage). This is to gain, win, or acquire. It is a word from the sphere of bartering and trading. Figuratively, it can mean trading up.
^LIV “more” = allos. This is other, another. Specifically, it is another of a similar kind or type. There is a different word in Greek that speaks of another as a different kind (heteros).

^LV “dug” = orusso. 3x in NT. This is to dig, burrow, or excavate.
^LVI “hid” = krupto. 18x in NT. This is to hide by covering, secret, hidden things. This is the root of the word “cryptography.”
^LVII “master’s” = kurios. Same as “Lord” in v11. See note XXXIII above.
^LVIII “money” = argurion. From arguros (silver, whether the metal itself or things made from silver); from argos (shining). This is silver, which implies money – shekel, drachma, etc.
^LIX “time” = chronos. Related to “delayed” in v5. See note XII above.
^LX “settled” = sunairo. 3x in NT. From sun (with, together with) + airo (to lift up in a literal or figurative sense; to lift, carry, or raise; take away or remove; figuratively, raising the voice or level of suspense; sailing off as raising the anchor; atonement of sin as lift/remove sin). This is to take up together, which would be making a reckoning or comparing accounts. It is to settle or compute.
^LXI “accounts” = logos. From lego (to speak, tell, mention). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.

^LXII “bringing” = prosphero. From pros (at, to, with, towards, advantageous for) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to offer gifts or sacrifices, to bring up.
^LXIII “handed over” = paradidomi. Same as “entrusted” in v14. See note XLIII above.
^LXIV “see” = idou. Same as “look” in v6. See note XVII above.

^LXV “said” = phemi. From phao (to shine). This is to declare, say, or use contrasts in speaking to shed light on one point of view.
^LXVI “well done” = eu. 6x in NT. This is good well, well done, or rightly. It can also be a positive exclamation.
^LXVII “good” = agathos. This is good, a benefit, or a good thing. It is good by its very nature, intrinsically good. A different word, kalos, refers to external signs of goodness.
^LXVIII “trustworthy” = pistos. From peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is faithful, trustworthy, reliable, sure, or true. It is a fullness of faith. This is the same root as the word “faith” in Greek.
^LXIX “put” = kathistemi. From kata (down, against, throughout, among) + histemi (to make to stand, place, set up, establish, appoint, stand by, stand still, stand ready, stand firm, be steadfast). This is to appoint, set in order or set in place, constitute, give standing or authority, put in charge, designate.
^LXX “joy” = chara. From chairo (to rejoice, be glad or cheerful; a greeting); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is joy, delight, gladness. Can be understood as the feeling you get when you are aware of grace.

^LXXI “knew” = ginosko. This is to know, recognize, realize, perceive, learn. It is knowledge gained through personal experience.
^LXXII “harsh” = skleros. 6x in NT. From skello (to dry) OR from the base of skelos (leg); {perhaps from skello (to parch)}. This is hard because dried, rough, difficult, fierce, harsh. It can also be stubborn or unyielding – unyieldingly hard. This is where the word “sclera” comes from.
^LXXIII “reaping” = therizo. From theros (summer; the heat, which implies summer); from thero (to heat). This is to gather or harvest.
^LXXIV “sow” = speiro. Probably from spao (to pull or draw like one draws a sword). This is sowing a seed or scattering. It is sowing in a literal or figurative sense.

^LXXV “gathering” = sunago. From sun (with, together with, closely associated) + ago (to lead, bring, carry, guide, go, drive). This is to lead together and so to assemble, bring together, welcome with hospitality, or entertain. In the sense of assembly, this is the root of the word “synagogue.”
^LXXVI “scatter” = diaskorpizo. 9x in NT. From dia (through, on account of, across, thoroughly) + skorpizo (to scatter, distribute, dissipate, waste). This is to separate or disperse. Figuratively, it can be squander or waste.
^LXXVII “was afraid” = phobeo. From phobos (panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect); from phebomai (to flee, withdraw, be put to flight). This is also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from.
^LXXVIII “here” = idou. Same as “look” in v6. See note XVII above.

^LXXIX “wicked” = poneros. From poneo (to toil); related to ponos (pain, trouble, labor, distress, suffering; toil, which implies anguish); from the base of penes (a laborer, poor person, starving or indigent person; someone who works for their living); from pernomai (working for a living; laborer, poor person; to work for daily bread); from peno (to toil to survive day by day). This is bad, evil, wicked, malicious, grievous, or toilsome. Properly, it is something that bears pain – it emphasizes the miseries and pains that come with evil. By contrast, the Greek kakos refers to evil as part of someone’s core character. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue. This word can mean ill, diseased, morally culpable, derelict, vicious, malicious, or guilt. It can also refer to the devil or sinners.
^LXXX “lazy” = okneros. 3x in NT. From okneo (to delay, be slow, hesitate from doing something; figuratively, to loath); from oknos (shrinking or hesitation). This is being late because of hesitation. Figuratively, it could be reluctant or lazy, one who drags their feet or is unwilling or unprepared. Figuratively, one who is indolent, irksome, or grievous.
^LXXXI “knew” = eido. Same as “know” in v6. See note XXXV above.

^LXXXII “ought” = dei. Related to “going on a journey” and “slaves” in v14. From deo (see note XXXIX above). This is what is necessary or proper. It is what is needed or what one should do – a duty or something inevitable. This refers to something absolutely necessary.
^LXXXIII “invested” = ballo. This is to throw, cast, rush, place, or drop. It is throwing, but it could be with more or less velocity and with more or less force/violence.
^LXXXIV “bankers” = trapezites. 1x in NT. From trapeza (a table – whether for eating or conducting business; literally, four feet; where the word “trapeze” comes from); {probably from tessares (four; figuratively, can mean total inclusion or universality) + peze (by foot or land) or pezos (by foot or land); {from pous (foot)}}. This is a banker, bank, or money changer.
^LXXXV “received” = komizo. 10x in NT. From komeo (to tend or take care of). This is to carry, bring, recover, or recompense. It is receiving something that was lost or promised. Also, to provide for – as carrying someone out of harm’s way.
^LXXXVI “interest” = tokos. 2x in NT. From tikto (to produce, bring forth, beget). This is bringing forth or birth. Figuratively, it can refer to interest or usury.

^LXXXVII “take” = airo. Related to “settled” in v19. See note LX above.
^LXXXVIII “have an abundance” = perisseuo. From perissos (abundant, more, excessive, advantage, vehemently); from peri (all-around, encompassing, excess). This is more than what is ordinary or necessary. It is abounding, overflowing, being leftover, going above and beyond. It is super-abounding in number or quality.
^LXXXIX “worthless” = achreios. 2x in NT. From a (not, without) + chreios (useful) OR from a (not, without) + derivative of chre (what is proper, fitting, or necessary); {from chraomai (to use, make use of, give what is needed, act in a specific way, request)}. This is unneeded, unprofitable, unworthy. It can also mean useless.
^XC “throw” = ekballo. Related to “invested” in v27. From ek (from, from out of) + ballo (see note LXXXIII above). This is to throw, put out, produce, expel, banish. It is eject in a literal or figurative sense.
^XCI “darkness” = skotos. Perhaps from the base of skia (shadow, thick darkness, outline; figurative for a spiritual situation that is good or bad). This is darkness literal or figurative – as moral or spiritual darkness, sin and what comes from it. This can also mean obscurity.
^XCII “weeping” = klauthmos. 9x in NT. From klaio (to weep, lament, or sob; weeping aloud). This is weeping, lamentation, shrieks, intense pain.
^XCIII “gnashing” = brugmos. 7x in NT. From brucho (to bite, grind, grate teeth – in rage or pain). This is biting, grinding, grating teeth.