But he replied
This phrase introduces the response of the bridegroom in the parable of the ten virgins. The Greek word for "replied" is "ἀποκριθεὶς" (apokritheis), which implies a formal or authoritative answer. In the context of the parable, this response is significant as it comes from the bridegroom, representing Christ, who holds the authority to grant or deny entry into the wedding feast, symbolizing the Kingdom of Heaven. This authoritative reply underscores the finality and seriousness of the judgment being pronounced.

Truly I tell you
The phrase "Truly I tell you" is translated from the Greek "ἀμὴν λέγω ὑμῖν" (amēn legō hymin). The word "ἀμὴν" (amēn) is a Hebrew word that was transliterated into Greek, meaning "truly" or "verily." It is used by Jesus to emphasize the truth and importance of what He is about to say. This solemn affirmation highlights the certainty and gravity of the statement that follows, indicating that it is a divine truth that should be heeded with utmost seriousness.

I do not know you
The phrase "I do not know you" is a direct and sobering declaration. The Greek word for "know" is "οἶδα" (oida), which implies a deep, intimate knowledge or recognition. In the biblical context, to "know" someone often signifies a relationship or covenantal bond. Here, the lack of recognition by the bridegroom signifies the absence of a personal relationship with the foolish virgins. This echoes other scriptural warnings about the necessity of a genuine relationship with Christ, rather than mere outward appearances or actions. The historical and cultural context of a Jewish wedding feast, where only those who were known and invited could enter, further illustrates the exclusivity of the Kingdom of Heaven for those who truly belong to Christ.

(12) I know you not.--The sentence of rejection is clothed in the same language as in Matthew 7:23. The Lord " are His" (2Timothy 2:19), and their blessedness will be to know Him even as they are known (1Corinthians 13:12).

Verse 12. - I know you not. They had not been in the bridal company, nor joined in the festive procession, so the bridegroom could only answer from within that he had no knowledge of them. What is meant spiritually by this rejection is doubtful. This is not a solitary instance of the use of the expression. In the sermon on the mount Christ declared that his sentence on those that professed, but practised not, would be, "I never knew you: depart from me!" (Matthew 7:23). He is said to know those whom he approves and acknowledges to be his (see John 10:14). God says of Abraham, "I know him" (Genesis 18:19) and of Moses, "I know thee by name" (Exodus 33:12). To be known of God is a higher blessing than to know God (Galatians 4:9). Many think that the words of our text imply utter reprobation. So Nosgen; and Chrysostom writes, "When he hath said this, nothing else but hell is left, and that intolerable punishment; or rather, this word is more grievous even than hell. This word he speaks also to them that work iniquity." But we must observe that in the present ease we have not the terrible addition, "Depart from me!" The sentence of exclusion from Christ's presence is not equivalent to that in ver. 41, which dooms souls to the everlasting fire prepared for the devil and his angels. These five virgins had received the grace of God, and used it well for a time, and only failed at the last for lack of care and watchfulness. They had still some love for the Lord, still desired to serve him; it is not conceivable that they should suffer the same punishment as the utterly godless and profane, whose wickedness was perfect and Satanic. Doubtless they were punished; but as there are degrees of happiness in heaven, so there may be gradation of pains and penalties for those debarred from its blessings (see 1 Corinthians 3:15). But it is not improbable that the exclusion in the first place refers to the deprivation of participation in Messiah's future kingdom, whatever that may be, according to the vision in Revelation 20, and that the proceedings at the final judgment are not here intended.

Parallel Commentaries ...


But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

he replied,
ἀποκριθεὶς (apokritheis)
Verb - Aorist Participle Passive - Nominative Masculine Singular
Strong's 611: From apo and krino; to conclude for oneself, i.e. to respond; by Hebraism to begin to speak.

‘Truly
Ἀμὴν (Amēn)
Hebrew Word
Strong's 281: Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely.

I tell
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

you,
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

I do not know
οἶδα (oida)
Verb - Perfect Indicative Active - 1st Person Singular
Strong's 1492: To know, remember, appreciate.

you.’
ὑμᾶς (hymas)
Personal / Possessive Pronoun - Accusative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.


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NT Gospels: Matthew 25:12 But he answered 'Most certainly I tell (Matt. Mat Mt)