26:6 Like cutting off the feet or drinking violence, 2
so is sending 3 a message by the hand of a fool. 4
19:1 Jesus 47 entered Jericho 48 and was passing through it.
4:2 Be devoted to prayer, keeping alert in it with thanksgiving.
1 sn The passive verb (“have been sold”) is noncommittal and nonaccusatory with regard to the king’s role in the decision to annihilate the Jews.
2 sn Sending a messenger on a mission is like having another pair of feet. But if the messenger is a fool, this proverb says, not only does the sender not have an extra pair of feet – he cuts off the pair he has. It would not be simply that the message did not get through; it would get through incorrectly and be a setback! The other simile uses “violence,” a term for violent social wrongs and injustice. The metaphorical idea of “drinking” violence means suffering violence – it is one’s portion. So sending a fool on a mission will have injurious consequences.
3 tn The participle could be taken as the subject of the sentence: “the one who sends…cuts off…and drinks.”
4 sn The consequence is given in the first line and the cause in the second. It would be better not to send a message at all than to use a fool as messenger.
5 tn See the note on the word “slave” in 7:2.
6 sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.
7 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
8 tn The imperfect is intense in this context, suggesting an ongoing attitude.
9 tn Grk “this one” (somewhat derogatory in this context).
10 tn Or “to rule.”
11 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
12 tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”
13 tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.
14 sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
15 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
16 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
17 tn See the note on the word “minas” in v. 13.
18 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
19 tn See Luke 16:10.
20 sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
22 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
23 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
24 sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.
25 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
26 tn Grk “behold.”
27 tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”
28 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
29 tn Or “exacting,” “harsh,” “hard.”
30 tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.
31 tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
32 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
33 tn Grk “out of your own mouth” (an idiom).
34 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
35 tn Or “exacting,” “harsh,” “hard.”
36 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
37 tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).
38 tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
39 tn Grk “the ten minas.”
40 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.
41 tc A few
42 tn Grk “to everyone who has, he will be given more.”
43 sn The one who has nothing has even what he seems to have taken away 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. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
44 tn Grk “to rule over them.”
45 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
46 sn Slaughter them. To reject the king is to face certain judgment from him.
47 tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
48 map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.