Matius 7:24-27
Konteks7:24 “Everyone 1 who hears these words of mine and does them is like 2 a wise man 3 who built his house on rock. 7:25 The rain fell, the flood 4 came, and the winds beat against that house, but it did not collapse because it had been founded on rock. 7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” 5
Matius 13:3-52
Konteks13:3 He 6 told them many things in parables, 7 saying: “Listen! 8 A sower went out to sow. 9 13:4 And as he sowed, some seeds 10 fell along the path, and the birds came and devoured them. 13:5 Other 11 seeds fell on rocky ground 12 where they did not have much soil. They sprang up quickly because the soil was not deep. 13 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, 14 and they grew up and choked them. 15 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!” 16
13:10 Then 17 the disciples came to him and said, “Why do you speak to them in parables?” 13:11 He replied, 18 “You have been given 19 the opportunity to know 20 the secrets 21 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. 22 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 23 yet will never understand,
you will look closely 24 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.’ 25
13:16 “But your eyes are blessed 26 because they see, and your ears because they hear. 13:17 For I tell you the truth, 27 many prophets and righteous people longed to see 28 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 29 comes and snatches what was sown in his heart; 30 this is the seed sown along the path. 13:20 The 31 seed sown on rocky ground 32 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; 33 when 34 trouble or persecution comes because of the word, immediately he falls away. 13:22 The 35 seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth 36 choke the word, 37 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.” 38
13:24 He presented them with another parable: 39 “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 40 among the wheat and went away. 13:26 When 41 the plants sprouted and bore grain, then the weeds also appeared. 13:27 So the slaves 42 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 43 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 44 harvest time I will tell the reapers, “First collect the weeds and tie them in bundles to be burned, but then 45 gather 46 the wheat into my barn.”’”
13:31 He gave 47 them another parable: 48 “The kingdom of heaven is like a mustard seed 49 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, 50 so that the wild birds 51 come and nest in its branches.” 52
13:33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed with 53 three measures 54 of flour until all the dough had risen.” 55
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: 56
“I will open my mouth in parables,
I will announce what has been hidden from the foundation of the world.” 57
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 58 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 59 of the kingdom. The weeds are the people 60 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 61 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. 62 13:42 They will throw them into the fiery furnace, 63 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. 64 The one who has ears had better listen! 65
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, 66 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 67 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.”
Matius 18:23-35
Konteks18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. 68 18:24 As 69 he began settling his accounts, a man who owed ten thousand talents 70 was brought to him. 18:25 Because 71 he was not able to repay it, 72 the lord ordered him to be sold, along with 73 his wife, children, and whatever he possessed, and repayment to be made. 18:26 Then the slave threw himself to the ground 74 before him, saying, 75 ‘Be patient with me, and I will repay you everything.’ 18:27 The lord had compassion on that slave and released him, and forgave him the debt. 18:28 After 76 he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. 77 So 78 he grabbed him by the throat and started to choke him, 79 saying, ‘Pay back what you owe me!’ 80 18:29 Then his fellow slave threw himself down and begged him, 81 ‘Be patient with me, and I will repay you.’ 18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt. 18:31 When 82 his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. 18:32 Then his lord called the first slave 83 and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 18:33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 18:34 And in anger his lord turned him over to the prison guards to torture him 84 until he repaid all he owed. 18:35 So also my heavenly Father will do to you, if each of you does not forgive your 85 brother 86 from your heart.”
Matius 20:1-16
Konteks20:1 “For the kingdom of heaven is like a landowner 87 who went out early in the morning to hire workers for his vineyard. 20:2 And after agreeing with the workers for the standard wage, 88 he sent them into his vineyard. 20:3 When it was about nine o’clock in the morning, 89 he went out again and saw others standing around in the marketplace without work. 20:4 He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’ 20:5 So they went. When 90 he went out again about noon and three o’clock that afternoon, 91 he did the same thing. 20:6 And about five o’clock that afternoon 92 he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’ 20:7 They said to him, ‘Because no one hired us.’ He said to them, ‘You go and work in the vineyard too.’ 20:8 When 93 it was evening 94 the owner of the vineyard said to his manager, ‘Call the workers and give the pay 95 starting with the last hired until the first.’ 20:9 When those hired about five o’clock came, each received a full day’s pay. 96 20:10 And when those hired first came, they thought they would receive more. But each one also received the standard wage. 20:11 When 97 they received it, they began to complain 98 against the landowner, 20:12 saying, ‘These last fellows worked one hour, and you have made them equal to us who bore the hardship and burning heat of the day.’ 20:13 And the landowner 99 replied to one of them, 100 ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? 101 20:14 Take what is yours and go. I 102 want to give to this last man 103 the same as I gave to you. 20:15 Am I not 104 permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ 105 20:16 So the last will be first, and the first last.”
Matius 22:1-14
Konteks22:1 Jesus spoke 106 to them again in parables, saying: 22:2 “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son. 22:3 He sent his slaves 107 to summon those who had been invited to the banquet, but they would not come. 22:4 Again he sent other slaves, saying, ‘Tell those who have been invited, “Look! The feast I have prepared for you is ready. 108 My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.”’ 22:5 But they were indifferent and went away, one to his farm, another to his business. 22:6 The 109 rest seized his slaves, insolently mistreated them, and killed them. 22:7 The 110 king was furious! He sent his soldiers, and they put those murderers to death 111 and set their city 112 on fire. 22:8 Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy. 22:9 So go into the main streets and invite everyone you find to the wedding banquet.’ 22:10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests. 22:11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes. 22:12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. 113 22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’ 22:14 For many are called, but few are chosen.”
Matius 25:1-30
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 114 of the virgins 115 were foolish, and five were wise. 25:3 When 116 the foolish ones took their lamps, they did not take extra 117 olive oil 118 with them. 25:4 But the wise ones took flasks of olive oil with their lamps. 25:5 When 119 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.’ 120 25:7 Then all the virgins woke up and trimmed their lamps. 25:8 The 121 foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’ 25:9 ‘No,’ they replied. 122 ‘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 123 the door was shut. 25:11 Later, 124 the other virgins came too, saying, ‘Lord, lord! Let us in!’ 125 25:12 But he replied, 126 ‘I tell you the truth, 127 I do not know you!’ 25:13 Therefore stay alert, because you do not know the day or the hour. 128
25:14 “For it is like a man going on a journey, who summoned his slaves 129 and entrusted his property to them. 25:15 To 130 one he gave five talents, 131 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 132 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 133 a long time, the master of those slaves came and settled his accounts with them. 25:20 The 134 one who had received the five talents came and brought five more, saying, ‘Sir, 135 you entrusted me with five talents. See, I have gained five more.’ 25:21 His master answered, 136 ‘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 137 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 138 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, 139 ‘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, 140 and on my return I would have received my money back with interest! 141 25:28 Therefore take the talent from him and give it to the one who has ten. 142 25:29 For the one who has will be given more, 143 and he will have more than enough. But the one who does not have, even what he has will be taken from him. 144 25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’
[7:24] 1 tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.
[7:24] 2 tn Grk “will be like.” The same phrase occurs in v. 26.
[7:24] 3 tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.
[7:27] 5 tn Grk “and great was its fall.”
[13:3] 6 tn Here καί (kai) has not been translated.
[13:3] 7 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] 9 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] 10 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] 11 tn Here and in vv. 7 and 8 δέ (de) has not been translated.
[13:5] 12 sn The rocky ground in Palestine would be a limestone base lying right under the soil.
[13:5] 13 tn Grk “it did not have enough depth of earth.”
[13:7] 14 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[13:7] 15 sn That is, crowded out the good plants.
[13:9] 16 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] 17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[13:11] 18 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] 19 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] 20 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] 21 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] 22 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] 23 tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69).
[13:14] 24 tn Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.
[13:15] 25 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] 26 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation.
[13:17] 27 tn Grk “truly (ἀμήν, amhn) I say to you.”
[13:17] 28 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] 29 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] 30 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] 31 tn Here δέ (de) has not been translated.
[13:20] 32 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] 33 tn Grk “is temporary.”
[13:21] 34 tn Here δέ (de) has not been translated.
[13:22] 35 tn Here δέ (de) has not been translated.
[13:22] 36 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”
[13:22] 37 sn That is, their concern for spiritual things is crowded out by material things.
[13:23] 38 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] 39 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[13:25] 40 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] 41 tn Here δέ (de) has not been translated.
[13:27] 42 tn See the note on the word “slave” in 8:9.
[13:28] 43 tn Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.
[13:30] 44 tn Here καί (kai) has not been translated.
[13:30] 46 tn Grk “burned, but gather.”
[13:31] 47 tn Grk “put before.”
[13:31] 48 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[13:31] 49 sn The mustard seed was noted for its tiny size.
[13:32] 50 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] 51 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] 52 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] 54 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] 55 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] 56 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] 57 sn A quotation from Ps 78:2.
[13:37] 58 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] 59 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] 60 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] 61 tn Grk “Therefore as.” Here οὖν (oun) has not been translated.
[13:41] 62 tn Grk “the ones who practice lawlessness.”
[13:42] 63 sn A quotation from Dan 3:6.
[13:43] 64 sn An allusion to Dan 12:3.
[13:43] 65 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] 66 sn An allusion to Dan 3:6.
[13:52] 67 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].
[18:23] 68 tn See the note on the word “slave” in 8:9.
[18:24] 69 tn Here δέ (de) has not been translated.
[18:24] 70 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).”
[18:25] 71 tn Here δέ (de) has not been translated.
[18:25] 72 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:25] 73 tn Grk “and his wife.”
[18:26] 74 tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.
[18:26] 75 tc The majority of
[18:28] 76 tn Here δέ (de) has not been translated.
[18:28] 77 tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.
[18:28] 78 tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.
[18:28] 79 tn Grk “and he grabbed him and started choking him.”
[18:28] 80 tn The word “me” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[18:29] 81 tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[18:31] 82 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
[18:32] 83 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
[18:34] 84 tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.
[18:35] 85 tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).
[18:35] 86 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
[20:1] 87 sn The term landowner here refers to the owner and manager of a household.
[20:2] 88 tn Grk “agreeing with the workers for a denarius a day.”
[20:2] sn The standard wage was a denarius a day. The denarius was a silver coin worth about a day’s wage for a laborer in Palestine in the 1st century.
[20:3] 89 tn Grk “about the third hour.”
[20:5] 90 tn Here δέ (de) has not been translated.
[20:5] 91 tn Grk “he went out again about the sixth and ninth hour.”
[20:6] 92 tn Grk “about the eleventh hour.”
[20:8] 93 tn Here δέ (de) has not been translated.
[20:8] 94 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.
[20:8] 95 tc ‡ Most witnesses (including B D W Θ Ë1,13 33vid Ï latt sy) have αὐτοῖς (autois, “to them”) after ἀπόδος (apodos, “give the pay”), but this seems to be a motivated reading, clarifying the indirect object. The omission is supported by א C L Z 085 Or. Nevertheless, NA27 includes the pronoun on the basis of the greater external attestation.
[20:9] 96 tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.
[20:11] 97 tn Here δέ (de) has not been translated.
[20:11] 98 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
[20:13] 99 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
[20:13] 100 tn Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
[20:13] 101 tn Grk “for a denarius a day.”
[20:14] 102 tn Here δέ (de) has not been translated.
[20:14] 103 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
[20:15] 104 tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (h, “or”; e.g., א C W 085 Ë1,13 33 and most others). Although in later Greek the οι in σοι (oi in soi) – the last word of v. 14 – would have been pronounced like ἤ, since ἤ is lacking in early
[20:15] 105 tn Grk “Is your eye evil because I am good?”
[22:1] 106 tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.
[22:3] 107 tn See the note on the word “slave” in 8:9.
[22:4] 108 tn Grk “Behold, I have prepared my dinner.” In some contexts, however, to translate ἄριστον (ariston) as “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”
[22:6] 109 tn Here δέ (de) has not been translated.
[22:7] 110 tn Here δέ (de) has not been translated.
[22:7] 111 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.
[22:7] 112 tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.
[22:12] 113 tn Grk “he was silent.”
[25:2] 114 tn Here δέ (de) has not been translated.
[25:2] 115 tn Grk “Five of them.”
[25:3] 116 tn Grk “For when.” Here γάρ (gar) has not been translated.
[25:3] 117 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] 118 tn On the use of olive oil in lamps, see L&N 6.202.
[25:5] 119 tn Here δέ (de) has not been translated.
[25:6] 120 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] 121 tn Here δέ (de) has not been translated.
[25:9] 122 tn Grk “The wise answered, saying, ‘No.’”
[25:10] 123 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[25:11] 124 tn Here δέ (de) has not been translated.
[25:11] 125 tn Grk “Open to us.”
[25:12] 126 tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.
[25:12] 127 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[25:13] 128 tc Most later
[25:14] 129 tn See the note on the word “slave” in 8:9.
[25:15] 130 tn Here καί (kai) has not been translated.
[25:15] 131 sn A talent was equal to 6000 denarii. See the note on this term in 18:24.
[25:16] 132 tn Grk “traded with them.”
[25:19] 133 tn Here δέ (de) has not been translated.
[25:20] 134 tn Here καί (kai) has not been translated.
[25:20] 135 tn Grk Or “Lord; or “Master” (and so throughout this paragraph).
[25:21] 136 tn Grk “His master said to him.”
[25:22] 137 tn Here δέ (de) has not been translated.
[25:25] 138 tn Here καί (kai) has not been translated.
[25:26] 139 tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.
[25:27] 140 tn For the translation “deposited my money with the bankers,” see L&N 57.216.
[25:27] 141 sn That is, “If you really feared me you should have done a minimum to get what I asked for.”
[25:28] 142 tn Grk “the ten talents.”
[25:29] 143 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] 144 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.
