The gospel according to Luke
Chapter 19
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11. ακουοντων
δε αυτων ταυτα προσθεις ειπεν παραβολην δια το εγγυς αυτον ειναι ιερουσαλημ
και δοκειν αυτους οτι παραχρημα μελλει η βασιλεια του θεου αναφαινεσθαι And as they heard these things, he went on and told a parable,
because he was near Jerusalem, and they supposed that the kingdom of God would
be revealed immediately. |
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12. ειπεν
ουν ανθρωπος τις ευγενης επορευθη εις χωραν μακραν λαβειν εαυτω βασιλειαν και
υποστρεψαι He said therefore, “A certain nobleman went into a far country to
receive for himself a kingdom and to return. |
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13. καλεσας
δε δεκα δουλους εαυτου εδωκεν αυτοις δεκα μνας και ειπεν προς αυτους
πραγματευσασθε εν ω[1] ερχομαι And
calling ten of his servants, he gave them ten minas, and told them, ‘Do
business until I come.’ |
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14. οι
δε πολιται αυτου εμισουν αυτον και απεστειλαν πρεσβειαν οπισω αυτου λεγοντες
ου θελομεν τουτον βασιλευσαι εφ ημας But
his citizens hated him, and sent a delegation after him, saying, ‘We do not
want this man to reign over us.’ |
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15. και
εγενετο εν τω επανελθειν αυτον λαβοντα την βασιλειαν και ειπεν φωνηθηναι αυτω
τους δουλους τουτους οις εδωκεν[2] το αργυριον ινα γνω τις[3] τι διεπραγματευσατο[4] “And
it happened, when he had returned, that having received the kingdom, he
commanded these servants, to whom he had given the money, to be called to
him, that he might know what each had gained by trading. |
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16. παρεγενετο
δε ο πρωτος λεγων κυριε η μνα σου προσειργασατο[5] δεκα μνας Then
came the first, saying, ‘Lord, your mina has earned ten minas.’ |
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17. και
ειπεν αυτω ευ[6] αγαθε δουλε οτι εν
ελαχιστω πιστος εγενου ισθι εξουσιαν εχων επανω δεκα πολεων “And
He said to him, ‘Well done, good servant! Because you have been faithful in a
very little, you shall have authority over ten cities.’ |
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18. και
ηλθεν ο δευτερος λεγων κυριε η μνα σου εποιησεν πεντε μνας “And
the second came, saying, ‘Lord, your mina has made five minas.’ |
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19. ειπεν
δε και τουτω και συ γινου επανω πεντε πολεων “Likewise
he said to him, ‘And you are to be over five cities.’ |
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20. και
[7] ετερος ηλθεν λεγων κυριε
ιδου η μνα σου ην ειχον αποκειμενην εν σουδαριω Then
another came, saying, ‘Lord, behold, your mina, which I kept put away in a piece
of cloth, |
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21. εφοβουμην
γαρ σε οτι ανθρωπος αυστηρος ει αιρεις ο ουκ εθηκας και θεριζεις ο ουκ
εσπειρας for
I feared you, because you are an austere man. You take up what you did not
lay down and reap what you did not sow.’ |
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22. λεγει
δε αυτω εκ του στοματος σου κρινω σε πονηρε δουλε ηδεις οτι εγω ανθρωπος
αυστηρος ειμι αιρων ο ουκ εθηκα και θεριζων ο ουκ εσπειρα “And[8] he said to him, ‘Out of
your own mouth I will judge you, wicked servant! You knew that I am an austere
man, taking up what I did not lay down and reaping what I did not sow. |
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23. και
δια τι ουκ εδωκας το αργυριον μου επι [9] τραπεζαν και εγω[10] ελθων συν τοκω αν επραξα
αυτο Then
why did not you deposit my money in the bank, and at my coming, I might have collected
it with interest?’ |
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24. και
τοις παρεστωσιν ειπεν αρατε απ αυτου την μναν και δοτε τω τας δεκα μνας
εχοντι And
he said to those who stood by, ‘Take the mina from him and give it to him who
has the ten minas.’ |
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25. και
ειπον[11] αυτω κυριε εχει δεκα
μνας “And
they said to him, ‘Lord, he has ten minas!’ |
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26. λεγω
γαρ υμιν οτι παντι τω εχοντι δοθησεται απο δε του μη εχοντος και ο εχει
αρθησεται απ αυτου ‘For[12] I say to you that to
everyone who has, more will be given, but from him who does not have, even what
he has will be taken away from him[13]. |
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27. πλην
τους εχθρους μου εκεινους[14] τους μη θελησαντας με
βασιλευσαι επ αυτους αγαγετε ωδε και κατασφαξατε [15] εμπροσθεν μου But
bring here those enemies of mine who did not want me to reign over them and
kill them before me.’” |
[1] NA-Text and P-Text read “εν ω”, which is supported by codices א, A, B, D and Origen (commentary on the gospel of Matthew, book 14, Ch. 12). The TR is supported by codex Θ, the Byzantine manuscripts and Theophylact. “εν ω” is harder, more ancient and well supported. Even though the meaning is nearly the same, the text has been adjusted following the NA-Text.
[2] NA-Text reads “δεδωκει”
(pluperfect instead of aorist).
[3] NA-Text reads “γνοι”
(pluperfect instead of aorist) instead of “γνω τις” and renders “that he might
know what they” instead of “that he might know what each”. The omission of “τις” might be due to a scribal
error caused by visual homoeoarcton (“τις τι”, thus missing “each”).
[4] NA-Text reads “διεπραγματευσαντο” (plural instead of singular).
[5] NA-Text reads “προσηργασατο” (middle voice instead of middle deponent).
[6] NA-Text and Vg-St read “ευγε” (“well
done” instead of “well”, Latin equivalent: “euge”), which is supported by
codices B, D, minuscule 892 and the old Latin codices. The TR is supported by
codices א, A, L, W, Θ, Ψ, both families of manuscripts ƒ1 and ƒ13, the Byzantine manuscripts
and Theophylact. “ευ” is more widespread and has been maintained in the text.
[7] NA-Text adds the definite
article “ο”, which has some good support from a diverty of witness, but is less likely
in this context once the third servant had not yet been mentioned in this parable.
So, it makes more sense to identify him as “another” instead of “the other”. A
natural addition to the text is not unlikely in witnesses of different
provenances.
[8] NA-Text, P-Text and Vg-St omit “And”. This omission is supported by codices א, B and the Diatessaron. The inclusion of a conjunction is supported by codices A, D, Θ, the Byzantine manuscripts and Theophylact. This correction is not safe because the conjunction might have been lost by a parableptic error (ΛΕΓΕΙ ΔΕ, thus missing “And”).
[9] NA-Text and M-Text omit the
definite article “την”
and render literally “a bank”. This omission is supported by codices א, A, B,
D, Θ, the Byzantine manuscripts and Theophylact. The TR is supported by some
Byzantine manuscripts. This is most certainly a natural addition to the text.
The article has then been removed from the Greek text following the NA-Text and
the M-Text.
[10] NA-Text reads “καγω”.
Same meaning.
[11] NA-Text reads “ειπαν”. Same
verbal tense, different spelling.
[12] NA-Text omits “For”.
[13] NA-Text omits “from him”.
[14] NA-Text reads “τουτους”
and renders “these” instead of “those”.
[15] NA-Text and P-Text read “αυτους”, which is supported by codices א, B, F, L, R, Θ and the Coptic versions. The omission is supported by codices A, D, Γ, Δ, Π, the Gothic, the Armenian version, the Byzantine manuscripts and Theophylact. This verb occurs only here in the New Testament and it does not occur in the Old Testament (LXX). There is not an internal element pointing definitely to the Alexandrian reading. No need of correction.
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Notes:
1. Text in red letters are places where the original reading in the Textus Receptus has been revised and corrected;
2. The English translation used as a reference is the WEB brought to conformity as literal as possible to the Textus Receptus. The end product though is not the WEB or a revised WEB and it should not be called WEB. The content of this post is freely available to everyone and it is not supposed to be copyrighted;
3. TR: Textus Receptus. This text is not copyrighted;
4. NA-Text: Nestle-Aland text commonly known as critical text;
5. M-Text: Majority Text;
6. M-TextRP - Majority Text compiled by Maurice Robinson & William Pierpont;
6. M-TextHF - Majority Text compiled by Zane Hodges & Arthur Farstad;
7. Vg-St: Vulgate of Stuttgart;
8. WPF35: Wilbur Pickering-family 35;
9. P-Text: Patriarchal Text, also known as Patriarchal Greek New Testament, published by the ecumenical Patriarchate of Constantinople.
10. The creator of the variant apparatus available in the VarApp kindly gave me permission to freely use the information contained in the material he put together.
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To God all the glory for the preservation of the scriptures! He reigns!
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