Matius 13:1-58
Konteks13:1 On that day after Jesus went out of the house, he sat by the lake. 13:2 And such a large crowd gathered around him that he got into a boat to sit while 1 the whole crowd stood on the shore. 13:3 He 2 told them many things in parables, 3 saying: “Listen! 4 A sower went out to sow. 5 13:4 And as he sowed, some seeds 6 fell along the path, and the birds came and devoured them. 13:5 Other 7 seeds fell on rocky ground 8 where they did not have much soil. They sprang up quickly because the soil was not deep. 9 13:6 But when the sun came up, they were scorched, and because they did not have sufficient root, they withered. 13:7 Other seeds fell among the thorns, 10 and they grew up and choked them. 11 13:8 But other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty. 13:9 The one who has ears had better listen!” 12
13:10 Then 13 the disciples came to him and said, “Why do you speak to them in parables?” 13:11 He replied, 14 “You have been given 15 the opportunity to know 16 the secrets 17 of the kingdom of heaven, but they have not. 13:12 For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him. 18 13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand. 13:14 And concerning them the prophecy of Isaiah is fulfilled that says:
‘You will listen carefully 19 yet will never understand,
you will look closely 20 yet will never comprehend.
13:15 For the heart of this people has become dull;
they are hard of hearing,
and they have shut their eyes,
so that they would not see with their eyes
and hear with their ears
and understand with their hearts
and turn, and I would heal them.’ 21
13:16 “But your eyes are blessed 22 because they see, and your ears because they hear. 13:17 For I tell you the truth, 23 many prophets and righteous people longed to see 24 what you see but did not see it, and to hear what you hear but did not hear it.
13:18 “So listen to the parable of the sower: 13:19 When anyone hears the word about the kingdom and does not understand it, the evil one 25 comes and snatches what was sown in his heart; 26 this is the seed sown along the path. 13:20 The 27 seed sown on rocky ground 28 is the person who hears the word and immediately receives it with joy. 13:21 But he has no root in himself and does not endure; 29 when 30 trouble or persecution comes because of the word, immediately he falls away. 13:22 The 31 seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth 32 choke the word, 33 so it produces nothing. 13:23 But as for the seed sown on good soil, this is the person who hears the word and understands. He bears fruit, yielding a hundred, sixty, or thirty times what was sown.” 34
13:24 He presented them with another parable: 35 “The kingdom of heaven is like a person who sowed good seed in his field. 13:25 But while everyone was sleeping, an enemy came and sowed weeds 36 among the wheat and went away. 13:26 When 37 the plants sprouted and bore grain, then the weeds also appeared. 13:27 So the slaves 38 of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’ 13:28 He said, ‘An enemy has done this.’ So 39 the slaves replied, ‘Do you want us to go and gather them?’ 13:29 But he said, ‘No, since in gathering the weeds you may uproot the wheat with them. 13:30 Let both grow together until the harvest. At 40 harvest time I will tell the reapers, “First collect the weeds and tie them in bundles to be burned, but then 41 gather 42 the wheat into my barn.”’”
13:31 He gave 43 them another parable: 44 “The kingdom of heaven is like a mustard seed 45 that a man took and sowed in his field. 13:32 It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, 46 so that the wild birds 47 come and nest in its branches.” 48
13:33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed with 49 three measures 50 of flour until all the dough had risen.” 51
13:34 Jesus spoke all these things in parables to the crowds; he did not speak to them without a parable. 13:35 This fulfilled what was spoken by the prophet: 52
“I will open my mouth in parables,
I will announce what has been hidden from the foundation of the world.” 53
13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.” 13:37 He 54 answered, “The one who sowed the good seed is the Son of Man. 13:38 The field is the world and the good seed are the people 55 of the kingdom. The weeds are the people 56 of the evil one, 13:39 and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels. 13:40 As 57 the weeds are collected and burned with fire, so it will be at the end of the age. 13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. 58 13:42 They will throw them into the fiery furnace, 59 where there will be weeping and gnashing of teeth. 13:43 Then the righteous will shine like the sun in the kingdom of their Father. 60 The one who has ears had better listen! 61
13:44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field.
13:45 “Again, the kingdom of heaven is like a merchant searching for fine pearls. 13:46 When he found a pearl of great value, he went out and sold everything he had and bought it.
13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish. 13:48 When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away. 13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous 13:50 and throw them into the fiery furnace, 62 where there will be weeping and gnashing of teeth.
13:51 “Have you understood all these things?” They replied, “Yes.” 13:52 Then he said to them, “Therefore every expert in the law 63 who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”
13:53 Now when 64 Jesus finished these parables, he moved on from there. 13:54 Then 65 he came to his hometown 66 and began to teach the people 67 in their synagogue. 68 They 69 were astonished and said, “Where did this man get such wisdom and miraculous powers? 13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? 70 And aren’t his brothers James, Joseph, Simon, and Judas? 13:56 And aren’t all his sisters here with us? Where did he get all this?” 71 13:57 And so they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own house.” 13:58 And he did not do many miracles there because of their unbelief.
Matius 25:1-46
Konteks25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 25:2 Five 72 of the virgins 73 were foolish, and five were wise. 25:3 When 74 the foolish ones took their lamps, they did not take extra 75 olive oil 76 with them. 25:4 But the wise ones took flasks of olive oil with their lamps. 25:5 When 77 the bridegroom was delayed a long time, they all became drowsy and fell asleep. 25:6 But at midnight there was a shout, ‘Look, the bridegroom is here! Come out to meet him.’ 78 25:7 Then all the virgins woke up and trimmed their lamps. 25:8 The 79 foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’ 25:9 ‘No,’ they replied. 80 ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’ 25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then 81 the door was shut. 25:11 Later, 82 the other virgins came too, saying, ‘Lord, lord! Let us in!’ 83 25:12 But he replied, 84 ‘I tell you the truth, 85 I do not know you!’ 25:13 Therefore stay alert, because you do not know the day or the hour. 86
25:14 “For it is like a man going on a journey, who summoned his slaves 87 and entrusted his property to them. 25:15 To 88 one he gave five talents, 89 to another two, and to another one, each according to his ability. Then he went on his journey. 25:16 The one who had received five talents went off right away and put his money to work 90 and gained five more. 25:17 In the same way, the one who had two gained two more. 25:18 But the one who had received one talent went out and dug a hole in the ground and hid his master’s money in it. 25:19 After 91 a long time, the master of those slaves came and settled his accounts with them. 25:20 The 92 one who had received the five talents came and brought five more, saying, ‘Sir, 93 you entrusted me with five talents. See, I have gained five more.’ 25:21 His master answered, 94 ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:22 The 95 one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’ 25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed, 25:25 so 96 I was afraid, and I went and hid your talent in the ground. See, you have what is yours.’ 25:26 But his master answered, 97 ‘Evil and lazy slave! So you knew that I harvest where I didn’t sow and gather where I didn’t scatter? 25:27 Then you should have deposited my money with the bankers, 98 and on my return I would have received my money back with interest! 99 25:28 Therefore take the talent from him and give it to the one who has ten. 100 25:29 For the one who has will be given more, 101 and he will have more than enough. But the one who does not have, even what he has will be taken from him. 102 25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’
25:31 “When 103 the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 25:32 All 104 the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 25:33 He 105 will put the sheep on his right and the goats on his left. 25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, 106 ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When 107 did we see you a stranger and invite you in, or naked and clothe you? 25:39 When 108 did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, 109 ‘I tell you the truth, 110 just as you did it for one of the least of these brothers or sisters 111 of mine, you did it for me.’
25:41 “Then he will say 112 to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! 25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, 113 ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, 114 ‘I tell you the truth, 115 just as you did not do it for one of the least of these, you did not do it for me.’ 25:46 And these will depart into eternal punishment, but the righteous into eternal life.”
[13:2] 1 tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.
[13:3] 2 tn Here καί (kai) has not been translated.
[13:3] 3 sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.
[13:3] 5 sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.
[13:4] 6 tn In Matthew’s version of this parable, plural pronouns are used to refer to the seed in v. 4 (ἅ…αὐτά [Ja…auta]), although the collective singular is used in v. 5 and following (indicated by the singular verbs like ἔπεσεν [epesen]). For the sake of consistency in English, plural pronouns referring to the seed are used in the translation throughout the Matthean account. In both Mark and Luke the collective singular is used consistently throughout (cf. Mark 4:1-9; Luke 8:4-8).
[13:5] 7 tn Here and in vv. 7 and 8 δέ (de) has not been translated.
[13:5] 8 sn The rocky ground in Palestine would be a limestone base lying right under the soil.
[13:5] 9 tn Grk “it did not have enough depth of earth.”
[13:7] 10 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[13:7] 11 sn That is, crowded out the good plants.
[13:9] 12 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:43; Mark 4:9, 23; Luke 8:8, 14:35).
[13:10] 13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:11] 14 tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[13:11] 15 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[13:11] 16 tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[13:11] 17 tn Grk “the mysteries.”
[13:11] sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
[13:12] 18 sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.
[13:14] 19 tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69).
[13:14] 20 tn Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.
[13:15] 21 sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[13:16] 22 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation.
[13:17] 23 tn Grk “truly (ἀμήν, amhn) I say to you.”
[13:17] 24 sn This is what past prophets and righteous people had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
[13:19] 25 sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
[13:19] 26 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
[13:20] 27 tn Here δέ (de) has not been translated.
[13:20] 28 tn Grk “The one sown on rocky ground, this is the one.” The next two statements like this one have this same syntactical structure.
[13:21] 29 tn Grk “is temporary.”
[13:21] 30 tn Here δέ (de) has not been translated.
[13:22] 31 tn Here δέ (de) has not been translated.
[13:22] 32 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”
[13:22] 33 sn That is, their concern for spiritual things is crowded out by material things.
[13:23] 34 tn The Greek is difficult to translate because it switches from a generic “he” to three people within this generic class (thus, something like: “Who indeed bears fruit and yields, in one instance a hundred times, in another, sixty times, in another, thirty times”).
[13:24] 35 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[13:25] 36 tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).
[13:26] 37 tn Here δέ (de) has not been translated.
[13:27] 38 tn See the note on the word “slave” in 8:9.
[13:28] 39 tn Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.
[13:30] 40 tn Here καί (kai) has not been translated.
[13:30] 42 tn Grk “burned, but gather.”
[13:31] 43 tn Grk “put before.”
[13:31] 44 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[13:31] 45 sn The mustard seed was noted for its tiny size.
[13:32] 46 sn This is rhetorical hyperbole, since technically a mustard plant is not a tree. This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall.
[13:32] 47 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[13:32] 48 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
[13:33] 50 sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
[13:33] 51 tn Grk “it was all leavened.”
[13:33] sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.
[13:35] 52 tc A few important
[13:35] tn Grk “was spoken by the prophet, saying.” The participle λέγοντος (legontos) is redundant in contemporary English and has not been translated.
[13:35] 53 sn A quotation from Ps 78:2.
[13:37] 54 tn Grk “And answering, he said.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[13:38] 55 tn Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”
[13:38] 56 tn Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.
[13:40] 57 tn Grk “Therefore as.” Here οὖν (oun) has not been translated.
[13:41] 58 tn Grk “the ones who practice lawlessness.”
[13:42] 59 sn A quotation from Dan 3:6.
[13:43] 60 sn An allusion to Dan 12:3.
[13:43] 61 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).
[13:50] 62 sn An allusion to Dan 3:6.
[13:52] 63 tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].
[13:53] 64 tn Grk “Now it happened that when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[13:54] 65 tn Here καί (kai) has been translated as “Then.”
[13:54] 66 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
[13:54] 67 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[13:54] 68 sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
[13:54] 69 tn Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the translation.
[13:55] 70 sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).
[13:56] 71 tn Grk “Where did he get these things?”
[25:2] 72 tn Here δέ (de) has not been translated.
[25:2] 73 tn Grk “Five of them.”
[25:3] 74 tn Grk “For when.” Here γάρ (gar) has not been translated.
[25:3] 75 tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.
[25:3] 76 tn On the use of olive oil in lamps, see L&N 6.202.
[25:5] 77 tn Here δέ (de) has not been translated.
[25:6] 78 tc ‡ Most witnesses have αὐτοῦ (autou, “[with] him”) after ἀπάντησιν (apanthsin, “meeting”), a reading which makes explicit what is already implied in the shorter text (as found in א B 700). The translation likewise adds “him” for clarity’s sake even though the word is not considered part of the original text. NA27 has αὐτοῦ in brackets, indicating doubts as to its authenticity.
[25:8] 79 tn Here δέ (de) has not been translated.
[25:9] 80 tn Grk “The wise answered, saying, ‘No.’”
[25:10] 81 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[25:11] 82 tn Here δέ (de) has not been translated.
[25:11] 83 tn Grk “Open to us.”
[25:12] 84 tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.
[25:12] 85 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:13] 86 tc Most later
[25:14] 87 tn See the note on the word “slave” in 8:9.
[25:15] 88 tn Here καί (kai) has not been translated.
[25:15] 89 sn A talent was equal to 6000 denarii. See the note on this term in 18:24.
[25:16] 90 tn Grk “traded with them.”
[25:19] 91 tn Here δέ (de) has not been translated.
[25:20] 92 tn Here καί (kai) has not been translated.
[25:20] 93 tn Grk Or “Lord; or “Master” (and so throughout this paragraph).
[25:21] 94 tn Grk “His master said to him.”
[25:22] 95 tn Here δέ (de) has not been translated.
[25:25] 96 tn Here καί (kai) has not been translated.
[25:26] 97 tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.
[25:27] 98 tn For the translation “deposited my money with the bankers,” see L&N 57.216.
[25:27] 99 sn That is, “If you really feared me you should have done a minimum to get what I asked for.”
[25:28] 100 tn Grk “the ten talents.”
[25:29] 101 tn Grk “to everyone who has, he will be given more.”
[25:29] sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).
[25:29] 102 sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.
[25:31] 103 tn Here δέ (de) has not been translated.
[25:32] 104 tn Here καί (kai) has not been translated.
[25:33] 105 tn Here καί (kai) has not been translated.
[25:37] 106 tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:38] 107 tn Here δέ (de) has not been translated.
[25:39] 108 tn Here δέ (de) has not been translated.
[25:40] 109 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
[25:40] 110 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:40] 111 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.
[25:41] 112 tn Here καί (kai) has not been translated.
[25:44] 113 tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[25:45] 114 tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
