Greek Text Study for Matthew 25:14-33

Greek Study Matthew 25:14-30

v14 οσπερ γαρ "Again it will be like" - This phrase is used to parallel the introduction of the preceding parable, we are dealing with a kingdom not a teaching parable. 

αποδημων (αποδημεω) pres. part. "going on a journey" – a word is used of moving away from one's own district.

δουλους (ος) "servants" – here "slaves" more is inappropriate.

παρεδωκεν (παραδιδωμι) aor. "give, deliver to” it is a stretched to translate as "entrusted".  This is not an opportunity but rather an obligation.

τα υπαρχοντα (υπαρχω) pres. part. "property" and idiom; "what belongs to someone".

v15 ταλαντα (ον) "talents (bags of money)" a unit of exchange which varied in value; the  word can be used of money, or a weight of between 26 and 36 kilos of copper, silver or gold. It does NOT refer to a skill or innate ability.

εκαστω dat. adj. "each" – a dative of indirect interest, he gave gold to each one.

kατα + acc. "according to [his]"

δυναμιν (ις εως) "ability" (literally power) this CAN mean a skill or innate ability.

v16 ο λαβων pres. part. "the man who had received" 

πορευθεις (πορευομαι) aor. part. "went [at once]" - attendant circumstance participle expressing action accompanying the verb "worked". 

ευθεως, "immediately", so 15 & 16 translated: “Then, the servant who had received the five talents, immediately went and ηργασατο (εργαζομαι) aor. "put the money to work" which had been entrusted to him.

v17 ωσαυτως adv. "so also" – likewise 

ο "the one 

αλλα pro. "[two] more" - [two] others.

v18 δε ο λαβων (λαμβανω) aor. part. "but the man who had received" το εν "the  one

απελθων (απερχομαι) aor. part. "went off" 

αργυριον "money" – lit. silver, can also mean money in general. The normal way to hide money from thieves was to bury it, silver could be buried without damage.

απελθων (απερχομαι) aor. part. "went off" and dug a hole.

v19 μετα + acc. "After [much time]" – a temporal use of the preposition, the settling of accounts after a long interim. The ‘between times” is once again at the heart of this story….like last week’s about the in between times of his announced and actual coming, the question is asked again, “what will you do with your time as you wait?”  No weight is given to the delay nor any indication of what a "long time" might be.

μετ (μετα) + gen. "[settled accounts] with" - technical use  meaning " make reckoning."

v20 ο .... λαβων (λαμβανω) aor. part. "the man who had received [the five talents]"

λεγων (λεγω) pres. part. "he said" μοι dat. pro. "[you entrusted] me"

  αλλα adj. "[five] others [idiom = additional].

v21 αυτω dat. pro. "[His master replied]" - indirect object.

ευ adv. "well done".

επι + acc. "with [few things]" 

καταστησω (καθιστημι) fut. "I will put [you] in charge" i.e. greater responsibilities in the household. 

πολλων adj. "many {things}" the “greater responsibilities” awarded to the two faithful servants are not necessarily the same.

του κυριου (ος) gen. "[your] master's" 

χαραν (α) "happiness" - second of the two rewards is the delight of the master, cf. Jn.15:11. "joy" here may mean a "feast", so " happiness of the heavenly banquet".

v22-23 Repeat of above.

v24 προσελθων (προσερχομαι) aor. part. "then ...... came" - having come. temporal.

ο ειληφως (λαμβανω) perf. part. "the man who had received" note tense change  from aorist to perfect, expressing the fact that he is the man who has received a talent of  which he has made no use.

σκληρος adj. "hard, severe” - saying the master harvests where he has not sown, the  servant is saying the master is a shrewd exploiter. 

θεριζων (θεριζω) pres. part. "reaping” the imagery is of a farmer sowing a crop without actually scattering seed and harvesting without actually winnowing indicates a man with an eye for business who picks up profits in all sorts of places and probably should be elected president, oh wait, never mind…

v25 φοβηθεις (φοβεομαι) aor. pas. part. "I was afraid"  fear  freezes the servant in inaction.

  απελθων (απερχομαι) aor. part. "and went out" i.e. "I went away and hid."

ο σον adj. "that which belongs to you".

v26 οκνηρε adj. "lazy" (μορονισ in the previous parable, means essentially the same)

v27 εδει βαλειν (βαλλω) aor. inf. ""[you] should have put" deposited.

τα αργυρια (ον) "money" 

τοις τραπεζιταις (ης ου) dat. "with bankers" - 

v28 τω εξοντι (εξω) pres. part. "to the one who has [ten bags]" 

v29 τω ... εχοντι (εχω) dat. pres. part. "[everyone] who has" - a substantive, dative of  indirect advantage, the present tense being durative expresses ongoing action.

περισσευθησεται fut. pas. "he will have abundance"  i.e. more than enough"

v30 τον αχρειον adj. "useless [servant]" 

εξωτερον adj. "outside" - the household.

των οδοντων (ους οδος) gen. "[weeping and gnashing/grinding] of teeth" describing a situation of doom; pain, and anger. The phrase is used often in Matthew (8:12, 13:42, 50, 22:13, 24:51) and may reflect a popular proverb of the day expressing grief. 

Greek for Matthew 5-1-10

Greek Study Matthew 5:1-10

v1 ιδων (ειδον) "seeing [the crowds]" - a causal clause; "Jesus went up the mountain because he saw the crowds.

το ορος "a mountainside" - the definite article may indicate a particular mountain.

καθισαντος (καθιζω) aor. part. "sat down" participle is adverbial, temporal; "when he sat down his disciples came to him." A teacher sits down to teach.

οι μαθηται "the disciples" - the beatitudes are for the disciples, but are the disciples "poor in spirit", etc.? Some scholars take the view that the beatitudes are statements of grace directed to the disciples, but the Greek is not that specific.

v2 ανοιξας το στομα aor. part. “opening [the mouth] attendant circumstance participle expressing action "he opened his mouth...

εδιδασκεν (διδασκω) imperf. "to teach" the imperfect used here to make the point that the sermon on the mount is a summary of Jesus' teachings.

v3 μακαριοι adj. "blessed" - not the best translation, "fortunate" or "well off", possibly "happy". Jesus is telling his disciples they are fortunate to possess these qualities of life, because in possessing them they inherit God's kingdom.

οι πτωχοι adj. "the poor ones" - those in total poverty, possessing nothing and with no means to earn a living other than by receiving alms.

τω πνευματι (α ατος) dat. "in spirit" - dative is local. To be poor in spirit is to be totally destitute spiritually and recognize the need for a total dependence on God. 

αυτων εστιν "theirs is" – in the sense of consequence (not reward).

των ουρανων (ος) gen. "[the kingdom] of heaven" - the eschatological reign of God.

v4 οι πενθουντες (πενθεω) part. "the mourning ones - likely mourning is over sin.

παρακληθησονται (παρακαλεω) fut. pas. "will be comforted" - a divine passive.

v5 οι πραεις (πραυς) adj. "the gentle ones”. a substantive. "Gentle" in the sense of not demanding of God, so "submissive to the will of God".

κληρονομησουσιν την γην "[for they] will inherit the earth" - lit. receive by lot, the consequence of covenant inclusion through submission to the divine will.

v6 οι πεινωντες (πειναω) pres. part. "the hungering ones"

την δικαιοσυνην (η) "righteousness" - Jesus is not speaking of  social justice nor those who desire it, but the personal vindication of being set-right before God. 

χορτασθησονται (χορταζω) fut. pas. "will be satisfied ".

v7 οι ελεημονες (ων ονος) "the merciful ones" – the reciprocal nature of mercy is stressed in Scripture e.g. The Lord's Prayer, "forgive us our sins as we forgive those who sin against us." This beatitude is not saying that those who show mercy will have mercy but rather they who show mercy will know mercy.

v8 τη καρδια (α) dat. "[the pure] in heart" - dative of locality, the purity of heart referred to here may be the righteousness not moral or sexual purity.

οψονται (οραω) fut. "will see [God]" – i.e.  find themselves in God's presence.

v9 οι ειρηνοποιοι (ος) "the ones who make peace" – a hapax legomenon., Jesus is not thinking of conflict-resolution but referring to those who are no longer at war with God.

θεου (ος) gen. "[sons] of God" - genitive is relational; so “members of God's family”.

v10 οι δεδιωγμενοι (διωκω) perf. pas. part. "the persecuted ones" - perfect tense indicates persecution that began in the past and continues into the present. The meaning of the word is usually in the NT, "to put to flight" or "drive away", also carries a positive sense, "to follow with intensity in order to catch up with, to run after, chase after, pursue. press forward, press on, follow without hostile intent". The trouble is v10 and 11 indicate the sense is "blessed are you when people persecute you because of your standing with God." But Jesus is actually warning his disciples that a servant is not greater than the master; i.e. if they persecute the master they will most certainly persecute his servants!

v11 εστε "are you" - The change from the third to the second person is important. This application of the final beatitude guides us in the application of the others.

ονειδισωσιν (ονειδιζω) aor. subj. "people insult (reproach, upbraid) you ψευδομενοι (ψευδομαι) part. "falsely" - the act of being publically attacked alone does  not carry any implied blessing, but if in telling the truth you are maligned falsely,  when the 8^th commandment is ignored, God blesses the truth teller.  

ενεκεν + gen. "because of [me]" – causal – probably because of their testimony of Christ, or more likely their identification with Christ. This is a foreshadowing of the Passion and the denial and abandonment by the disciples.

v12 αγαλλιασθε (αγαλλιαω) imp. "be glad" -  i.e. exceeding glad.

ο μισθος "reward" - the reward is divine approval. "payment/wage" is another possible translation but seems too little.

ουτως adv. "in the same way" – an idiom, a persecuted believer is in good company.

Greek Matthew 22-15-22

Greek Study Matthew 22:15-22

v15 τοτε adv. "then" - Temporal adverb, used to make the point that the religious leaders' attempt to "trap" Jesus is a response to the parable of the Wedding Feast.

πορευθεντες (πορευομαι) aor. part. "went out" an idiom, they "snuck off."

ελαβον (λαμβανω) aor. "laid [plans]".

παγιδευσωσιν (παγιδευω) aor. sub. "trap [him]" - they planned how they could trick Jesus into saying something wrong.

v16 αποστελλουσιν (αποστελλω) pres. "they sent" - they a dramatic present to increase the  impact of the moment.

Ηρωδιανων "the Herodians" - The only reference to this party found in the New  Testament; supporters of Herod and therefore supporters of the Roman occupation. Remember that Jesus is still smarting from the news of what Herod did John.

διδασκαλε (ος) voc. "teacher" – a title of respect.

αληθης adj. "a man of truth" – i.e. you have integrity.

του θεου (ος) gen. "[you teach the way] of God" – i.e. the way of life willed by God.

εν αληθεια "in [accordance with] the truth" It is doubtful they  actually believe Jesus taught a divine truth, but they may believe he was sincere about his teachings. 

ανθρωπων (ος) gen. "[because you do not look into face] of men” a genitive possessive and an idiom, you are not swayed by outward appearance. He knows a hypocrite when he sees one.

v17 εξεστιν, "is it right/permissible"  δουναι (διδωμι) aor. inf. "to pay"

κηνσον (ος)  “the imperial tax" – This is not the regular taxes levied on goods etc. but the poll tax, a direct administrative tax levied by the Roman government on the Jewish people; hated by the Jews.

Καισαρι dat. "to Caesar" – idiom for the Roman government.

v18 γνους (γινωσκω) aor. part. "knowing" their την πονηριαν (α) "evil intent."

υποκριται (ης ου) "hypocrites" – those who wear a mask {i.e. actors} - their flattery  shows they are not genuine seekers of the truth.

πειραζετε "trap" a word that can mean "test" in the sense of putting someone to a test with the intention of faulting them, the same word used of Jesus time in the wilderness with Satan.  

v19 δηναριον (ον) "a denarius " - a silver Roman coin valued at a day's wage that carried  the emperor's image and often a religious inscription (eg. Tiberious, "God and High  Priest"). As such it was highly offensive to the pious Jew; certainly not something you  would carry into the Temple, but the poll tax had to be paid with this coinage.

v20 λεγει (λεγω) pres. "he asked" – the historical present tense for dramatic effect. Also  found in v21a, 21b.

η εικων (η) "image” η επιγραφη (η) "[and whose] inscription" 

v21 αποδοτε (αποδιδωμι) aor. imp. "give" - the word carries the sense of returning something that rightly belongs to another. No matter how the Jews may despise the Romans, they are obliged to contribute to the cost of government, given that they share in its benefits. 

καισαρι τα καισαρος "Give to Caesar what is Caesar's" - the things of Caesar. As with "of God", the genitive "of Caesar" is adjectival, possessive." 

v22 ακουσαντες (ακουω) aor. part. "when they heard this" 

εθαυμασαν (θαυμαζω) aor.  "they were amazed" - used to describe a pre-faith response to Jesus; more than mere  acknowledgment, less than transforming faith.

αφεντες (αφιημι) aor. part. "so they left [him]” – a word normally from legal usage; they ‘released” him, i.e. they suspended their legal attacks.

Greek on Matthew 22-1-14

For the sake of completeness I post the Greek Studies that have been updated for the the Sundays leading up to Reformation Day and for All Saints' Day. The Reflections have not been updated and can be found by looking up the posts from 2014

Greek Study Matthew 22:1-14

v1 αποκριθεις (αποκρινομαι) aor. pas. part. "[Jesus] spoke" attendant circumstance participle expressing action accompanying the verb "spoke." Matthew often has Jesus "answering" (although Jesus hasn't actually been asked a question!) 

v2 των ουρανων (ος) gen. "[the kingdom] of heaven." Matthew's favored title for "the kingdom of God", “heaven" used out of deference to the divine. 

ωμοιωθη (ομοιοω) aor. pas. "is like" - is like – comparison.

ανθρωπω/ (ος) dat. a man [king] in apposition to king, a dative of  comparison.

γαμους (ος) literally [made] a marriage. in the plural, as here, "a wedding feast" - the eschatological immediacy of this event should not be lost, now rather than not yet.

v3 τους κεκλημενους (καλεω) perf. pas. part. "to those who had been invited" Indicating  a previous invitation, as was the custom. The invitation went out some time before and  now those who have been invited are summoned to attend.

ελθειν (ερχομαι) aor. inf. "[they refused] to come".

 
v4 αλλους pro. "more [servants]" - Probably in the sense of sending the servants out again  rather than different servants.

τοις κεκλημενοις (καλεω) perf. pas. part. "those who have been invited".

το αριστον (ον) "dinner" - originally breakfast, later referred to a main meal.

τα σιτιστα adj. "fattened cattle" - fattened. 

τεθυμενα (θυω) perf. pas. part. "have been butchered" - sacrificed = killed. 

v5 αμελησαντες (αμελεω) aor. part. "they paid no attention" - attendant circumstance participle expressing action accompanying the main verb "left / went off"; "they paid no attention and went off" - expressing negligence, indifference.

v6 κρατησαντες (κρατεω) aor. part. "seized" - having taken hold of - attendant circumstance participle expressing action accompanying the verb 

υβρισαν (υβριζω) aor. "mistreated" - seriously insulted; to treat something as absolutely worthless.

v7 ωργισθη (οριζω) aor. pas. "was enraged" - an inceptive aorist where the beginning of the action is emphasized, "now the king became angry."

πεμψας (πεμπω) aor. pas. "having sent” attendant circumstance participle expressing  action accompanying the verb "destroyed".

  στρατευματα (α ατος) "his troops” – in koine’ used to describe Roman legions. 

την πολιν αυτων ενεπρησεν "burned their city" - some like to argue that this is an image of the destruction of Jerusalem (which one is the question). 

v8 ετοιμος εστιν "is ready" - Present tense.

  οι ... κεκλημενοι (καλεω) perf. pas. part. "those I invited".

ουκ ησαν αξιοι "did not deserve to come" - were not worthy of the honor.

v9 ων οδων (ος) gen. "the street corners" - the genitive is adjectival, attributive, limiting "intersection"; "the road intersection at the edge/center of town." Possibly where the roads converge in a village square and thus where the poor would gather waiting for work, or where the cardo crossed the decumanus maximus i. e the main market intersection of town.  Others argue the noun διεξοδους is not "intersection" but were a road ends or begins so it could mean; "the edge of the kingdom."

v10 πονηρους τε και αγαθους "both good and bad" - wicked and good. Probably stylistic  language expressing a universal intent rather than any theological statement, "Tell  everyone you meet to come to the banquet".

ο γαμος "the wedding hall" επλησθη (πιμπλημι) aor. pas. "was filled" - "literally “crammed with” ανακειμενων (ανακειμαι) gen. pres. part. " guests" – lit. those reclining at table.

 
v11 εισελθων (εισερχομαι) aor. part. "when [the king] came in" - temporal.

θεασασθαι (θεαομαι) aor. inf. "to see" - expressing purpose.

τους ανακειμενους (ανακειμαι) pres. part. "the ones reclining at table”. 

ουκ ενδεδυμενον (ενδυω) perf. mid. part. "not having been clothed. The negation is unusual.

 γαμου (ος) gen. "wedding [clothes].

 
v12 εταιρε (ος) voc. "friend" – a kindly address (see parable of the unjust steward).

πως "how" – an interrogative; direct question.

ο δε εφιμωθη (φιμοω) aor. pas. "the man was speechless".

v13 δησαντες (δεω) aor. part. "bind" - functioning as an imperative, the person is bound so  he can't get back into the feast. 

  εις το σκοτος το εξωτερον "into the darkness" – an idiom, “the place of the rejected”.

ο βρυγμος (ος) "gnashing" – chattering, describing rage. The phrase is repeated in Matthew a number of times (13:42, 50, 24:51, cf. Lk.13:28). For those who stand approved on the Day of Judgment, there will be no more weeping, for the outcast there will be nothing but weeping.  Matthew is not inclined to allow his reader or community to avoid the down side of judgment, grace or not, there will be a judgment and it will be unpleasant for some. 

v14 γαρ "for" πολλοι .... ολιγοι "many .... few" - a comparison between the totality of those invited with the small number chosen; i.e. everyone is invited, not everyone gets a seat.

εκλεκτοι adj. pl. "chosen" – a term is used for "God's people”.