MAT 24:48 Parallel Verse View

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Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)

OET (OET-RV) But if the evil slave says to himself, ‘Ah, the master won’t be back for a long time yet,’

Key: khaki:verbs, light-green:nominative/subject, pink:genitive/possessor, cyan:dative/indirect object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

UST However, suppose that the servant were wicked. Then, he would think that his master was staying away for a long time.

BSB § But suppose that servant is wicked and says in his heart, ‘My master will be away a long time.’

AICNT “But if that wicked servant says in his heart, ‘My master is {delayed},’[fn]

24:48, delayed: Later manuscripts read “delaying his coming.”

OEB But, should the servant be a bad servant, and say to themselves “My master is a long time in coming,”

WEBBE But if that evil servant should say in his heart, ‘My lord is delaying his coming,’

WMBB (Same as above)

NET But if that evil slave should say to himself, ‘My master is staying away a long time,’

LSV And if that evil servant may say in his heart, My lord delays to come,

FBV But if he was evil, the servant would say to himself, ‘My master is taking a long time,’

TCNT But if that evil servant says in his heart, ‘My master is delayed [fn]in coming,’

24:48 in coming ¦ — CT

T4T But a wicked servant might say to himself, ‘The owner has been away for a long time, so he probably will not return soon and find out what I am doing.’

LEB But if that evil slave should say to himself,[fn] ‘My master is staying away for a long time,’

24:48 Literally “in his heart”

BBE But if that evil servant says in his heart, My lord is a long time in coming;

Moff No Moff MAT book available

Wymth But if the man, being a bad servant, should say in his heart, `My master is a long time in coming,'

ASV But if that evil servant shall say in his heart, My lord tarrieth;

DRA But if that evil servant shall say in his heart: My lord is long a coming:

YLT 'And, if that evil servant may say in his heart, My Lord doth delay to come,

Drby But if that evil bondman should say in his heart, My lord delays to come,

RV But if that evil servant shall say in his heart, My lord tarrieth;

Wbstr But if that evil servant shall say in his heart, My Lord delayeth his coming;

KJB-1769 But and if that evil servant shall say in his heart, My lord delayeth his coming;

KJB-1611 But and if that euill seruant shal say in his heart, My Lord delayeth his comming,
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)

Bshps But and yf that euyll seruaunt say in his heart, my Lorde wyll be long a commyng:
(But and if that evil servant say in his heart, my Lord will be long a coming:)

Gnva But if that euil seruant shall say in his heart, My master doth deferre his comming,
(But if that euil servant shall say in his heart, My master doth deferre his coming, )

Cvdl But and yf the euell seruaut shal saye in his hert: Tush, it wil be longe or my lorde come,
(But and if the evil servant shall say in his hert: Tush, it will be long or my lord come,)

TNT But and yf that evill servaut shall saye in his herte my master wyll defer his comynge
(But and if that evill servant shall say in his heart my master will defer his coming )

Wycl But if thilke yuel seruaunt seie in his herte, My lord tarieth to come,
(But if that evil servant say in his heart, My lord tarrieth/tarries/waits to come,)

Luth So aber jener, der böse Knecht, wird in seinem Herzen sagen: Mein Herr kommt noch lange nicht,
(So but jener, the/of_the evil Knecht, becomes in his hearts say: My Lord comes still long not,)

ClVg Si autem dixerit malus servus ille in corde suo: Moram fecit dominus meus venire:
(When/But_if however dixerit malus servus ille in corde suo: Moram he_did dominus mine venire: )

UGNT ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ, χρονίζει μου ὁ κύριος,
(ean de eipaʸ ho kakos doulos ekeinos en taʸ kardia autou, ⱪronizei mou ho kurios,)

SBL-GNT ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ· Χρονίζει ⸂μου ὁ κύριος⸃,
(ean de eipaʸ ho kakos doulos ekeinos en taʸ kardia autou; Ⱪronizei ⸂mou ho kurios⸃,)

TC-GNT Ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ, Χρονίζει [fn]ὁ κύριός μου [fn]ἐλθεῖν,
(Ean de eipaʸ ho kakos doulos ekeinos en taʸ kardia autou, Ⱪronizei ho kurios mou elthein, )

24:48 ο κυριος μου ¦ μου ο κυριος CT

24:48 ελθειν ¦ — CT

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / metonymy

εἴπῃ & ἐν τῇ καρδίᾳ αὐτοῦ

/may/_say & in the heart ˱of˲_him

In Matthew’s culture, the heart is the place where humans think and feel. If it would be helpful in your language, you could translate heart by referring to the places where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “says in his head” or “says to himself”

Note 2 topic: figures-of-speech / quotesinquotes

ἐν τῇ καρδίᾳ αὐτοῦ, χρονίζει μου ὁ κύριος

in the heart ˱of˲_him /is/_delaying ˱of˲_me the master

If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “in his that his master delays”

Note 3 topic: figures-of-speech / explicit

χρονίζει

/is/_delaying

Here the slave is implying that his master delays his return. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “delays coming back”

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Jerusalem during the New Testament

By the time of the New Testament, the ancient city of Jerusalem had been transformed from the relatively small fortress of David’s day (2 Samuel 5:6-10; 1 Chronicles 11:4-9) into a major city with a Temple that rivaled the greatest temples in the Roman world. Just prior to Jesus’ birth, Herod the Great completely renovated and expanded the Temple of the Lord, and he also built a lavish palace for himself, various pools (where Jesus occasionally performed healings), public buildings, and military citadels, including the Antonia Fortress, which overlooked the Temple. Wealthy residents, including the high priest, occupied extravagant houses in the Upper City, while the poorer residents were relegated to less desirable areas like the Lower City. The Essene Quarter was so named because many of its residents belonged to the Essenes, a strict religious sect that was known for its careful attention to the law of Moses. Across the Kidron Valley lay the Garden of Gethsemane, where Jesus often met with his disciples (Matthew 26:36-46; Mark 14:32-53; John 18:1-14). Further east was the Mount of Olives, where Jesus began his triumphal entry one week before his crucifixion (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-40; John 12:12-19), taught his disciples about the last days (Matthew 24-25; Mark 13), and eventually ascended to heaven after his resurrection (Luke 24:50-53; Acts 1:1-11).

Parallel MAT 24:48

Jerusalem during the New Testament