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Mateo 25

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NCB · Nueva Biblia del Consenso

1Then the kingdom of the heavens will be compared to ten virgins, who, having taken their own lamps, went out to meet the bridegroom. 2Five of them were foolish, and the five were wise. 3For the foolish, having taken their lamps, took no oil with them; 4but the wise took oil in their vessels with their own lamps. 5Now while the bridegroom delayed, they all nodded and slept. 6But in the middle of the night there was a cry: 'Look, the bridegroom is coming! Come out to meet him.' 7Then all those virgins rose and trimmed their own lamps. 8And the foolish said to the wise, 'Give us some of your oil, because our lamps are going out.' 9But the wise answered, saying, 'There will certainly not be enough for us and you; go rather to those who sell, and buy for yourselves.' 10And while they were going away to buy, the bridegroom came, and those who were ready went in with him to the wedding feast, and the door was shut. 11Afterward the rest of the virgins also came, saying, 'Lord, Lord, open to us.' 12But he answered and said, 'Truly I tell you, I do not know you.' 13Watch therefore, because you do not know the day nor the hour in which the Son of Man is coming. 14For it is just as a man going on a journey, who called his own slaves and entrusted his property to them; 15and to one he gave five talents, to another two, and to another one, to each according to his own ability; and he went on his journey immediately. 16But he who had received the five talents went and traded with them, and gained another five talents. 17Likewise, he who had received the two also gained another two. 18But he who had received the one went away and dug in the earth, and hid the money of his lord. 19Now after a long time the lord of those slaves comes and settles accounts with them. 20And coming forward, he who had received the five talents brought another five talents, saying, 'Lord, you entrusted five talents to me; look, I have gained another five talents besides them.' 21His lord said to him, 'Well done, good and faithful slave; you were faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 22And coming forward, he who had received the two talents also said, 'Lord, you entrusted two talents to me; look, I have gained another two talents besides them.' 23His lord said to him, 'Well done, good and faithful slave; you were faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 24And coming forward, he who had received the one talent also said, 'Lord, I knew you, that you are a hard man, reaping where you did not sow, and gathering from where you did not scatter; 25and being afraid, I went away and hid your talent in the earth; look, you have what is yours.' 26But his lord answered and said to him, 'You wicked and slothful slave, you knew that I reap where I did not sow, and gather from where I did not scatter? 27Therefore you ought to have deposited my money with the bankers, and upon coming I would have received my own back with interest. 28Take the talent from him, therefore, and give it to him who has the ten talents. 29For to everyone who has, more will be given, and he will have an abundance; but from him who does not have, even what he has will be taken away from him. 30And throw out the unprofitable slave into the outer darkness; there will be the weeping and the gnashing of teeth.' 31But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory, 32and all the nations will be gathered before him, and he will separate them one from another, just as the shepherd separates the sheep from the goats, 33and he will set the sheep indeed on his right hand, but the goats on the left. 34Then the King will say to those on his right, 'Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 35for I was hungry and you gave me food to eat; I was thirsty and you gave me drink; I was a stranger and you took me in; 36naked and you clothed me; I was sick and you visited me; I was in prison and you came to me.' 37Then the righteous will answer him, saying, 'Lord, when did we see you hungry and feed you, or thirsty and give you drink? 38And when did we see you a stranger and take you in, or naked and clothe you? 39And when did we see you sick or in prison and come to you?' 40And the King answering will say to them, 'Truly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.' 41Then he will say also to those on the left, 'Depart from me, you cursed, into the eternal fire, the one prepared for the devil and his angels; 42for I was hungry and you did not give me food to eat; and I was thirsty and you did not give me drink; 43I was a stranger and you did not take me in; naked and you did not clothe me; sick and in prison and you did not visit me.' 44Then they themselves will also answer, saying, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to you?' 45Then he will answer them, saying, 'Truly I tell you, inasmuch as you did not do it to one of the least of these, neither did you do it to me.' 46And these will go away into eternal punishment, but the righteous into eternal life.

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En qué coinciden las tradiciones

Across all traditions, Matthew 25 is universally understood to teach three key eschatological lessons: the parable of the ten virgins emphasizes continuous readiness for the bridegroom's delayed arrival, the parable of the talents illustrates the necessity of actively multiplying entrusted resources, and the judgment of the nations depicts a universal separation of humanity based on tangible acts of mercy shown to the vulnerable. It is broadly held that the oil of the wise virgins represents… Inicia sesión para leer el consenso completo →

Sostenido por la mayoría, pero no por todas

  • The oil of the wise virgins represents the inward, regenerating grace of the Holy Spirit. (7 affirm)

Dónde difieren las tradiciones

  • The oil of the wise virgins represents almsgiving and active philanthropy.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; pentecostal: QUALIFY

  • The oil of the wise virgins represents true, inward saving faith as opposed to outward religious appearance.

    catholic: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; anabaptist: DENY; pentecostal: QUALIFY

  • The talents encompass spiritual gifts that must be actively exercised for the edification of the church.

    lutheran: QUALIFY; baptist: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM

  • The phrase 'the least of these my brethren' refers specifically to Christian disciples and missionaries, making the judgment a test of how nations receive the gospel's messengers.

    anglican: DENY; baptist: QUALIFY; anabaptist: QUALIFY

  • The works of mercy are the necessary, evidential fruits of justifying faith and election, not the meritorious cause of salvation.

    catholic: DENY; lutheran: QUALIFY; reformed: AFFIRM; methodist: QUALIFY; pentecostal: QUALIFY

  • Eternal life is both a grace and a merited reward for good works performed in Christ.

    catholic: AFFIRM; lutheran: DENY; reformed: DENY

  • The King's statement that the kingdom was prepared from the foundation of the world proves unconditional election.

    reformed: AFFIRM; methodist: DENY

  • The word 'inherit' demonstrates that eternal life is a familial gift of grace rather than a wage earned by human works.

    catholic: DENY; lutheran: AFFIRM; reformed: AFFIRM

  • The judgment of the nations depicts a single, universal judgment of all humanity, precluding theories of multiple, segregated eschatological judgments.

    reformed: AFFIRM; adventist: DENY; restorationist: AFFIRM

  • The criteria of the judgment of the sheep and goats mandate systemic social justice and material equity, rather than merely individual charity.

    anglican: AFFIRM; baptist: QUALIFY

  • The grammatical parallelism of verse 46 establishes that the conscious punishment of the wicked is strictly as unending as the eternal life of the righteous.

    catholic: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; adventist: DENY; restorationist: AFFIRM

  • Everlasting punishment denotes an eternal result of final annihilation rather than an ongoing process of conscious torment.

    orthodox: DENY; reformed: DENY; baptist: DENY; adventist: AFFIRM; restorationist: DENY

  • The parable of the ten virgins furnishes the central theme for Holy Week Bridegroom Matins and daily midnight prayers to cultivate eschatological wakefulness.

    catholic: AFFIRM; orthodox: QUALIFY; oriental-orthodox: QUALIFY

Cómo lo lee cada tradición

Cada lectura se generó de forma aislada — ninguna tradición ve la respuesta de otra.

Catholic

Matthew 25 concludes Jesus' eschatological discourse with three parables illustrating readiness for the delayed parousia. The virgins emphasize vigilance and necessary preparation; the talents emphasize productive stewardship of entrusted resources; the final judgment scene reveals that eternal destiny hinges on tangible acts of mercy shown to the vulnerable, who represent the Son of Man. Reception: The Catholic tradition reads this chapter as a cornerstone for its theology of grace, merit, and eschatology. Regarding the Ten Virgins (vv. 1-13), the Latin tradition, typified by Augustine's Sermons, interprets the oil as the interior grace of charity; without love, the outward lamp of faith or virginity is dead. In the East, John Chrysostom in his Homilies on Matthew strongly identifies the oil with almsgiving and mercy, emphasizing that ascetic purity without active compassion is rejected. The Parable of the Talents (vv. 14-30) establishes the necessity of human cooperation with divine grace. The Council of Trent's Decree on Justification draws on the judgment of the sheep and goats (v. 34) to affirm that eternal life is both a grace and a merited reward for good works performed in Christ. Furthermore, Augustine in the City of God relies heavily on verse 46 to defend the strict, symmetrical eternity of both heaven and hell against Origenist theories of universal salvation. Christ's identification with the least of these (v. 40) grounds the Catholic understanding of the Mystical Body, wherein Christ is actually encountered in the suffering.

Eastern Orthodox

In its immediate narrative context, Matthew 25 concludes Jesus' Olivet Discourse with three parables concerning eschatological readiness for the coming of the Son of Man. The parables of the Ten Virgins (vv. 1-13) and the Talents (vv. 14-30) emphasize vigilant preparation and the faithful multiplication of what has been entrusted to the disciples during the master's delay. The discourse culminates in the Last Judgment (vv. 31-46), revealing that final vindication or condemnation is based not merely on nominal association with the King, but on tangible acts of mercy—feeding, clothing, visiting—performed for the 'least of these,' with whom the King identifies Himself. Reception: Eastern Orthodox reception of Matthew 25 heavily emphasizes the necessity of synergy—the cooperation of human will with divine grace—and active philanthropy. The 'oil' of the Ten Virgins has historically drawn two complementary patristic interpretations. John Chrysostom famously identifies the oil as almsgiving (eleemosyne) and active mercy, arguing that virginity without philanthropy is dead. A later, highly influential spiritual interpretation by Seraphim of Sarov identifies the oil as the uncreated grace of the Holy Spirit, which is the ultimate aim of the Christian life and the substance that keeps the soul's lamp burning. In the account of the Last Judgment (vv. 31-46), the tradition locates a profound theology of incarnation and theosis: Christ is mystically and substantially present in the poor, the sick, and the imprisoned. Orthodox theology frequently refers to this as the 'sacrament of the brother.' Salvation is inherently communal; to ignore the suffering neighbor is to reject Christ Himself. Furthermore, the 'eternal fire' (v. 41) is often understood in the patristic consensus not as a created torture chamber, but as the uncreated light and love of God experienced as torment by those whose hearts have remained cold and closed to love.

Oriental Orthodox

Matthew 25 presents three connected eschatological parables concerning preparedness and the final judgment. The parable of the ten virgins (Matthew 25:1-13) emphasizes continuous readiness for the bridegroom's delayed arrival. The parable of the talents (Matthew 25:14-30) illustrates the necessity of actively investing the master's entrusted resources. The final sequence (Matthew 25:31-46) depicts the Son of Man coming in glory to separate the nations into sheep and goats, basing eternal judgment upon concrete acts of mercy shown to the most vulnerable, whom the King identifies with himself. Reception: The Oriental Orthodox tradition receives this chapter as a foundational text for monastic asceticism, pneumatology, and practical philanthropy. The Syriac father Aphrahat reads the parable of the virgins (Matthew 25:1-13) to assert that physical asceticism is insufficient without the oil of active charity and the Holy Spirit. This typological reading of the oil as the Holy Spirit's grace is echoed in the highly influential Spiritual Homilies attributed to Macarius, where the wise virgins represent souls whose lamps are fueled by the Spirit to enter the heavenly bridal chamber. In interpreting the separation of the sheep and the goats (Matthew 25:31-46), the miaphysite tradition underscores the radical solidarity of the incarnate Word with humanity. Severus of Antioch emphasizes that the Son of Man who sits upon the throne of glory (Matthew 25:31) is the unified, incarnate Christ, demonstrating that faith must manifest as mercy toward the poor and marginalized (Matthew 25:40).

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El mismo capítulo en 7 traducciones de dominio público.

WEB · World English Bible

1“Then the Kingdom of Heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 2Five of them were foolish, and five were wise. 3Those who were foolish, when they took their lamps, took no oil with them, 4but the wise took oil in their vessels with their lamps. 5Now while the bridegroom delayed, they all slumbered and slept. 6But at midnight there was a cry, ‘Behold! The bridegroom is coming! Come out to meet him!’ 7Then all those virgins arose, and trimmed their lamps. 8The foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ 9But the wise answered, saying, ‘What if there isn’t enough for us and you? You go rather to those who sell, and buy for yourselves.’ 10While they went away to buy, the bridegroom came, and those who were ready went in with him to the wedding feast, and the door was shut. 11Afterward the other virgins also came, saying, ‘Lord, Lord, open to us.’ 12But he answered, ‘Most certainly I tell you, I don’t know you.’ 13Watch therefore, for you don’t know the day nor the hour in which the Son of Man is coming. 14“For it is like a man going into another country, who called his own servants and entrusted his goods to them. 15To one he gave five talents, to another two, to another one, to each according to his own ability. Then he went on his journey. 16Immediately he who received the five talents went and traded with them, and made another five talents. 17In the same way, he also who got the two gained another two. 18But he who received the one talent went away and dug in the earth and hid his lord’s money. 19“Now after a long time the lord of those servants came, and settled accounts with them. 20He who received the five talents came and brought another five talents, saying, ‘Lord, you delivered to me five talents. Behold, I have gained another five talents in addition to them.’ 21“His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.’ 22“He also who got the two talents came and said, ‘Lord, you delivered to me two talents. Behold, I have gained another two talents in addition to them.’ 23“His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things. I will set you over many things. Enter into the joy of your lord.’ 24“He also who had received the one talent came and said, ‘Lord, I knew you that you are a hard man, reaping where you didn’t sow, and gathering where you didn’t scatter. 25I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.’ 26“But his lord answered him, ‘You wicked and slothful servant. You knew that I reap where I didn’t sow, and gather where I didn’t scatter. 27You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest. 28Take away therefore the talent from him and give it to him who has the ten talents. 29For to everyone who has will be given, and he will have abundance, but from him who doesn’t have, even that which he has will be taken away. 30Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.’ 31“But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 32Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 33He will set the sheep on his right hand, but the goats on the left. 34Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world; 35for I was hungry and you gave me food to eat. I was thirsty and you gave me drink. I was a stranger and you took me in. 36I was naked and you clothed me. I was sick and you visited me. I was in prison and you came to me.’ 37“Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you a drink? 38When did we see you as a stranger and take you in, or naked and clothe you? 39When did we see you sick or in prison and come to you?’ 40“The King will answer them, ‘Most certainly I tell you, because you did it to one of the least of these my brothers, you did it to me.’ 41Then he will say also to those on the left hand, ‘Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; 42for I was hungry, and you didn’t give me food to eat; I was thirsty, and you gave me no drink; 43I was a stranger, and you didn’t take me in; naked, and you didn’t clothe me; sick, and in prison, and you didn’t visit me.’ 44“Then they will also answer, saying, ‘Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn’t help you?’ 45“Then he will answer them, saying, ‘Most certainly I tell you, because you didn’t do it to one of the least of these, you didn’t do it to me.’ 46These will go away into eternal punishment, but the righteous into eternal life.”

KJV · King James Version

1Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2And five of them were wise, and five were foolish. 3They that were foolish took their lamps, and took no oil with them: 4But the wise took oil in their vessels with their lamps. 5While the bridegroom tarried, they all slumbered and slept. 6And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7Then all those virgins arose, and trimmed their lamps. 8And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. 11Afterward came also the other virgins, saying, Lord, Lord, open to us. 12But he answered and said, Verily I say unto you, I know you not. 13Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. 14For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. 15And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. 16Then he that had received the five talents went and traded with the same, and made them other five talents. 17And likewise he that had received two, he also gained other two. 18But he that had received one went and digged in the earth, and hid his lord’s money. 19After a long time the lord of those servants cometh, and reckoneth with them. 20And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. 21His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. 23His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 24Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: 25And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. 26His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: 27Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. 28Take therefore the talent from him, and give it unto him which hath ten talents. 29For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. 30And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. 31When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 33And he shall set the sheep on his right hand, but the goats on the left. 34Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 38When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39Or when saw we thee sick, or in prison, and came unto thee? 40And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: 43I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 45Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 46And these shall go away into everlasting punishment: but the righteous into life eternal.

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Diferencias que cambian el significado (86)
  • v1 [lexical]: translation of 'basileia' and 'ouranoi' (kingdom of heaven/reign of the heavens) — “heaven” (KJV, ASV, WEBSTER, DRC) vs “the heavens” (YLT, DARBY) vs “will” (WEB)
  • v1 [lexical]: how the kingdom's comparison is expressed (likened to/made like to/like) — “likened unto” (KJV, ASV) vs “to” (YLT, WEBSTER) vs “like” (WEB) vs “made like to” (DARBY) vs “like to” (DRC)
  • v1 [grammatical]: relative clause vs participial phrase for taking lamps — “who” (WEB, ASV, WEBSTER) vs “which took” (KJV) vs “who having taken” (YLT) vs “that having taken” (DARBY) vs “who taking” (DRC)
  • v1 [lexical]: direction of going to meet the bridegroom (forth/out) — “forth” (KJV, ASV, YLT, DARBY, WEBSTER) vs “out” (WEB, DRC)
  • v2 [textual]: order of the wise and foolish virgins — “foolish” (WEB, ASV, DRC) vs “wise” (KJV, WEBSTER) vs “prudent” (YLT, DARBY)
  • v3 [textual]: inclusion of a connective ('for'/'but') and 'five' or a relative pronoun — “They that were” (KJV, DARBY, WEBSTER) vs “Those who” (WEB) vs “For the” (ASV) vs “who” (YLT) vs “But the five” (DRC)
  • v3 [grammatical]: translation of the participle for taking lamps — “took” (KJV, DARBY, WEBSTER) vs “when they” (WEB, ASV) vs “having taken” (YLT, DRC)
  • v4 [lexical]: (vv 4, 8, 9) translation of 'phronimoi' (wise/prudent) — “wise” (WEB, KJV, ASV, WEBSTER, DRC) vs “prudent” (YLT, DARBY)
  • v4 [lexical]: translation of 'lampadas' (lamps/torches) and inclusion of the pronoun 'their' — “their lamps” (WEB, KJV, ASV, YLT, WEBSTER) vs “torches” (DARBY) vs “the” (DRC)
  • v5 [lexical]: translation of the conjunction 'de' (now/while/and) — “Now” (WEB, ASV, DARBY) vs “While” (KJV, WEBSTER) vs “And” (YLT, DRC)
  • v5 [grammatical]: translation of 'chronizontos' (tarried/delayed) as participle or finite verb — “tarried” (KJV, ASV, WEBSTER) vs “tarrying” (YLT, DARBY, DRC) vs “delayed” (WEB)
  • v5 [lexical]: translation of 'enystaxan' (slumbered/nodded/grew heavy) — “slumbered” (WEB, KJV, ASV, WEBSTER, DRC) vs “nodded” (YLT) vs “grew heavy” (DARBY)
  • v6 [textual]: inclusion of 'is coming' (erchetai) with the bridegroom — “cometh go ye out” (KJV, WEBSTER) vs “forth” (DARBY, DRC) vs “is coming Come” (WEB) vs “Come forth” (ASV) vs “doth come forth” (YLT)
  • v7 [lexical]: (vv 7, 8) translation of 'lampadas' (lamps/torches) — “lamps” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “torches” (DARBY)
  • v8 [grammatical]: tense of the lamps extinguishing (going/gone) — “going” (WEB, ASV, YLT, DARBY) vs “gone” (KJV, WEBSTER, DRC)
  • v9 [grammatical]: substantive participle vs relative clause for the sellers — “to them that sell” (KJV, ASV, WEBSTER, DRC) vs “those who” (WEB) vs “unto those selling” (YLT) vs “those” (DARBY)
  • v10 [grammatical]: tense and phrasing of going to buy — “away” (WEB, ASV, DARBY) vs “went” (KJV, DRC) vs “are going away” (YLT) vs “were going” (WEBSTER)
  • v10 [lexical]: translation of 'gamous' (marriage/wedding feast) — “marriage” (KJV, WEBSTER, DRC) vs “wedding feast” (WEB, DARBY) vs “feast” (ASV) vs “marriage-feasts” (YLT)
  • v11 [lexical]: translation of 'loipai' (other/rest) — “other” (WEB, KJV, ASV, WEBSTER, DRC) vs “rest of the” (YLT, DARBY)
  • v12 [lexical]: (vv 12, 40, 45) translation of 'lego' (say/tell) — “say unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “tell” (WEB)
  • v12 [grammatical]: phrasing of 'I do not know you' — “know you not” (KJV, ASV, WEBSTER, DRC) vs “don’t” (WEB) vs “have known you” (YLT) vs “do not” (DARBY)
  • v14 [lexical]: translation of 'paredoken' (delivered/entrusted) — “to” (DARBY, WEBSTER, DRC) vs “delivered unto them” (KJV, ASV) vs “entrusted” (WEB) vs “did deliver to” (YLT)
  • v14 [lexical]: translation of 'hyparchonta' (goods/substance) — “goods” (KJV, ASV, WEBSTER, DRC) vs “substance” (YLT, DARBY) vs “to them” (WEB)
  • v15 [lexical]: translation of 'hekasto' (each/every man) — “each” (WEB, ASV, YLT, DARBY) vs “every man” (KJV, WEBSTER) vs “one” (DRC)
  • v15 [lexical]: translation of 'idian' (own/particular/several) — “several” (KJV, ASV, YLT, WEBSTER) vs “own” (WEB) vs “particular” (DARBY) vs “proper” (DRC)
  • v16 [textual]: placement or translation of 'eutheos' (immediately) in the sentence structure — “And” (YLT, DARBY, DRC) vs “Then” (KJV, WEBSTER) vs “Immediately” (WEB) vs “Straightway” (ASV)
  • v16 [grammatical]: translation of the participle and verb for trading — “went and traded” (WEB, KJV, ASV, WEBSTER) vs “having gone wrought” (YLT) vs “trafficked” (DARBY) vs “his way” (DRC)
  • v16 [grammatical]: Third-person number differs: DRC use the singular ("him"/"his") where WEB, KJV, ASV, YLT, DARBY use the plural ("them"/"their").
  • v18 [grammatical]: phrasing of the one who received the talent — “the” (ASV, DARBY, DRC) vs “that had received” (KJV, WEBSTER) vs “who the” (WEB) vs “who did receive the” (YLT)
  • v18 [grammatical]: phrasing of going away and digging — “went and digged in” (KJV, WEBSTER) vs “talent away dug” (WEB) vs “away” (ASV) vs “having gone away” (YLT) vs “dug” (DARBY) vs “going his way into” (DRC)
  • v18 [grammatical]: phrasing of 'his lord's money' — “his lord’s” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “the” (DARBY)
  • v19 [lexical]: translation of 'synairei logon' (reckons/settles accounts) — “reckoneth” (KJV, WEBSTER) vs “settled accounts” (WEB) vs “maketh a reckoning” (ASV) vs “taketh reckoning” (YLT) vs “reckons” (DARBY) vs “reckoned” (DRC)
  • v20 [grammatical]: phrasing of the one who received five talents — “the” (ASV, DARBY, DRC) vs “that had received” (KJV, WEBSTER) vs “who the” (WEB) vs “who did receive the” (YLT)
  • v20 [grammatical]: (vv 20, 22, 24) translation of 'proselthon' (coming/came) — “came and” (WEB, KJV, ASV, WEBSTER) vs “having come” (YLT) vs “to him” (DARBY) vs “coming” (DRC)
  • v20 [lexical]: translation of 'ide' (behold/lo) — “behold” (WEB, KJV, DARBY, WEBSTER, DRC) vs “lo” (ASV) vs “did” (YLT)
  • v22 [grammatical]: phrasing of the one who received two talents — “the” (ASV, DARBY, DRC) vs “that had received” (KJV, WEBSTER) vs “who got the” (WEB) vs “did receive the” (YLT)
  • v24 [lexical]: translation of 'kyrie' (Lord/Sir/My lord) — “Lord” (WEB, KJV, ASV, WEBSTER, DRC) vs “Sir” (YLT) vs “My” (DARBY)
  • v24 [grammatical]: tense of knowing (knew/know) — “knew thee” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “know” (DRC)
  • v24 [grammatical]: phrasing of 'that you are a hard man' — “a” (ASV, YLT, DARBY, WEBSTER, DRC) vs “you are a” (WEB) vs “thou art an” (KJV)
  • v24 [grammatical]: participle vs finite verb for reaping — “reaping” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “thou reapest” (DRC)
  • v24 [grammatical]: tense and phrasing of sowing — “thou hast not sown” (KJV, WEBSTER, DRC) vs “didst sow” (ASV, YLT) vs “you didn’t sow” (WEB) vs “hadst sowed” (DARBY)
  • v25 [grammatical]: translation of 'apelthon' (went away) — “away” (WEB, ASV) vs “and went and” (KJV, WEBSTER) vs “having gone away I” (YLT) vs “I away” (DARBY) vs “I” (DRC)
  • v26 [grammatical]: phrasing of 'you knew' following the vocative — “servant thou knewest” (KJV, ASV, WEBSTER, DRC) vs “You knew” (WEB) vs “hadst known” (YLT) vs “bondman” (DARBY)
  • v26 [grammatical]: tense and phrasing of 'did not sow' — “sowed not” (KJV, ASV) vs “didn’t sow” (WEB) vs “did sow” (YLT) vs “had sowed” (DARBY) vs “have sown” (WEBSTER) vs “sow” (DRC)
  • v26 [lexical]: translation of 'hothen' (where/whence) — “where” (WEB, KJV, ASV, WEBSTER, DRC) vs “whence” (YLT) vs “from” (DARBY)
  • v26 [lexical]: translation of 'dieskorpisa' (scattered/strewed) — “did scatter” (ASV, YLT) vs “strewed” (WEBSTER, DRC) vs “didn’t scatter” (WEB) vs “have not strawed” (KJV) vs “had scattered” (DARBY)
  • v27 [lexical]: translation of 'edei' (ought/behoved) — “Thou oughtest therefore” (KJV, ASV, WEBSTER, DRC) vs “You ought” (WEB) vs “it behoved thee then” (YLT) vs “then” (DARBY)
  • v27 [lexical]: preposition for depositing money with bankers — “to” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “with” (WEB)
  • v27 [lexical]: translation of 'trapezitais' (bankers/exchangers) — “bankers” (WEB, ASV, DRC) vs “exchangers” (KJV, WEBSTER) vs “money-lenders” (YLT) vs “money-changers” (DARBY)
  • v27 [lexical]: translation of 'toko' (interest/usury) — “interest” (WEB, ASV, DARBY, WEBSTER) vs “usury” (KJV, DRC) vs “increase” (YLT)
  • v29 [lexical]: translation of 'perisseuthesetai' (have abundance/overabundance) — “shall have abundance but” (KJV, ASV, WEBSTER) vs “will” (WEB) vs “overabundance and” (YLT) vs “be in” (DARBY) vs “abound” (DRC)
  • v31 [lexical]: translation of 'hotan de' (but when/whenever) — “But” (WEB, ASV, DARBY) vs “When” (KJV, WEBSTER) vs “And whenever” (YLT) vs “And” (DRC)
  • v31 [grammatical]: tense/mood of coming — “shall come” (KJV, ASV, WEBSTER, DRC) vs “comes” (WEB, DARBY) vs “may” (YLT)
  • v31 [lexical]: translation of 'doxe' (glory/majesty) — “glory” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “majesty” (DRC)
  • v31 [lexical]: translation of 'epi thronou' (on the throne) — “on” (WEB, ASV) vs “upon the throne” (KJV, WEBSTER) vs “a” (YLT) vs “down his” (DARBY) vs “seat” (DRC)
  • v32 [lexical]: translation of 'aphorizei' (separates/divides) — “separates the” (WEB, DARBY) vs “divideth his” (KJV, WEBSTER) vs “separateth the” (ASV, DRC) vs “doth separate the” (YLT)
  • v33 [lexical]: translation of 'de' (but/and) — “but” (WEB, KJV, ASV, WEBSTER, DRC) vs “and” (YLT, DARBY)
  • v33 [grammatical]: (vv 33, 41) inclusion of pronoun 'his' with 'left' — “the” (WEB, KJV, ASV, YLT, WEBSTER) vs “his” (DARBY, DRC)
  • v34 [grammatical]: phrasing of addressing those on the right — “say unto them” (KJV, ASV) vs “to those” (YLT, DARBY) vs “will tell those” (WEB) vs “to” (WEBSTER) vs “to that shall be” (DRC)
  • v34 [lexical]: translation of 'kleronomesate' (inherit/possess) — “inherit” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “possess you” (DRC)
  • v35 [grammatical]: (vv 35, 42) translation of 'epeinasa' (hungered/hungry) — “hungry” (WEB, ASV, WEBSTER, DRC) vs “was an hungred” (KJV) vs “did hunger” (YLT) vs “hungered” (DARBY)
  • v35 [lexical]: translation of 'edokate moi phagein' (gave to eat/meat/food) — “to eat” (ASV, YLT, DARBY, DRC) vs “food to eat” (WEB) vs “meat” (KJV) vs “food” (WEBSTER)
  • v35 [grammatical]: (vv 35, 42) translation of 'edipsesa' (thirsted/was thirsty) — “was thirsty” (WEB, KJV, ASV, WEBSTER, DRC) vs “did thirst” (YLT) vs “thirsted” (DARBY)
  • v35 [lexical]: translation of 'synegagete' (took in/received) — “ye took” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “received” (YLT)
  • v36 [lexical]: translation of 'periebalete' (clothed/put around/covered) — “ye clothed” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “put around” (YLT) vs “you covered” (DRC)
  • v36 [lexical]: translation of 'epeskepsasthe' (visited/looked after) — “ye visited” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “looked after” (YLT)
  • v37 [lexical]: translation of 'dikaioi' (righteous/just) — “righteous” (KJV, ASV, YLT, DARBY, WEBSTER) vs “will” (WEB) vs “just” (DRC)
  • v37 [grammatical]: (vv 37, 38, 39, 44) auxiliary vs simple past for seeing — “saw” (KJV, ASV, DARBY, WEBSTER) vs “did” (WEB, YLT, DRC)
  • v37 [grammatical]: (vv 37, 44) phrasing of seeing hungry — “hungry” (ASV, WEBSTER) vs “see you hungry” (WEB) vs “thee an hungred” (KJV) vs “see hungering” (YLT) vs “hungering” (DARBY) vs “see hungry” (DRC)
  • v37 [grammatical]: phrasing of giving to drink — “gave thee” (KJV, ASV, WEBSTER, DRC) vs “give you a” (WEB) vs “we to” (YLT) vs “to” (DARBY)
  • v38 [grammatical]: phrasing of seeing as a stranger — “thee” (KJV, ASV, DARBY, WEBSTER) vs “see” (YLT, DRC) vs “see you as” (WEB)
  • v38 [lexical]: translation of 'synegagomen' (took in/received) — “took thee in” (KJV, ASV, DARBY, WEBSTER, DRC) vs “take you” (WEB) vs “we received” (YLT)
  • v38 [lexical]: translation of 'periebalomen' (clothed/put around) — “clothed thee” (KJV, ASV, DARBY, WEBSTER) vs “clothe you” (WEB) vs “we put around” (YLT) vs “covered” (DRC)
  • v39 [lexical]: translation of 'asthenounta' (sick/infirm/ill) — “thee sick” (KJV, ASV, WEBSTER) vs “see you” (WEB) vs “see infirm” (YLT) vs “ill” (DARBY) vs “see” (DRC)
  • v39 [grammatical]: phrasing of coming to someone — “to” (DARBY, WEBSTER, DRC) vs “came unto thee” (KJV, ASV) vs “come to you” (WEB) vs “we” (YLT)
  • v40 [lexical]: (vv 40, 45) translation of 'amen' (verily/most certainly/amen) — “Verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
  • v41 [lexical]: translation of 'poreuesthe' (depart/go) — “hand Depart” (WEB, KJV, ASV, WEBSTER, DRC) vs “Go ye” (YLT) vs “Go” (DARBY)
  • v41 [lexical]: translation of 'aionion' (everlasting/eternal/age-during) — “into everlasting” (KJV, WEBSTER, DRC) vs “the eternal” (WEB, ASV) vs “to the” (YLT) vs “eternal” (DARBY)
  • v42 [grammatical]: phrasing of negation of giving — “ye gave” (KJV, YLT, DARBY, WEBSTER) vs “you didn’t give” (WEB) vs “did not give” (ASV) vs “you” (DRC)
  • v42 [lexical]: translation of 'edokate moi phagein' in the negative (meat/food/to eat) — “not to eat” (YLT, DARBY, DRC) vs “food to eat” (WEB) vs “no meat” (KJV) vs “to eat” (ASV) vs “food” (WEBSTER)
  • v42 [grammatical]: phrasing of negative 'give no drink' vs 'did not give to drink' — “no” (WEB, KJV, ASV, WEBSTER) vs “not to” (YLT, DARBY, DRC)
  • v43 [grammatical]: phrasing of the negative for visiting — “ye visited me not” (KJV, ASV, WEBSTER) vs “you didn’t visit” (WEB) vs “did look after me” (YLT) vs “did visit me” (DARBY) vs “you did visit me” (DRC)
  • v44 [lexical]: translation of 'dipsonta' (thirsty/athirst/thirsting) — “thirsty” (WEB, WEBSTER, DRC) vs “athirst” (KJV, ASV) vs “thirsting” (YLT, DARBY)
  • v44 [lexical]: translation of 'asthene' (sick/infirm/ill) — “sick” (WEB, KJV, ASV, WEBSTER, DRC) vs “infirm” (YLT) vs “ill” (DARBY)
  • v46 [grammatical]: word order for eternal punishment and translation of aionion — “but” (WEB, KJV, ASV, WEBSTER, DRC) vs “age-during” (YLT) vs “and” (DARBY)
  • v46 [lexical]: translation of 'zoen aionion' (eternal life/life eternal/everlasting life) — “righteous into life eternal” (KJV, DARBY, WEBSTER) vs “life” (WEB, ASV) vs “to age-during” (YLT) vs “just everlasting” (DRC)

Detrás de esta página

Texto fuente. Greek (TAGNT, public-domain critical text). Greek text provided (Byzantine/Textus Receptus affinity in this chapter, matching KJV/Webster underlying text).

Nombres divinos: Kyrios (Lord).

También consultado, pero no incluido en el consenso

Academic textual-historical analysis

In academic textual-historical analysis, Matthew 25 functions as the eschatological climax of the Gospel's final major instructional block, the Olivet Discourse. Scholars approach these three pericopes—the Ten Virgins (25:1-13), the Talents (25:14-30), and the Sheep and the Goats (25:31-46)—as reflections of the Matthean community's historical and theological context, particularly concerning the delay of the Parousia and the realities of early Christian mission. In the parable of the Virgins, the bridegroom's delay (verse 5) is widely analyzed as a redactional reflection of the early church's realization that the anticipated imminent return of Christ had been postponed. Textual critics note a significant variant in verse 1, where the Western text tradition (and later the Vulgate) adds 'and the bride' to the procession, reflecting evolving regional wedding customs, though modern critical editions generally reject the addition. The parable of the Talents (verses 14-30) is typically studied in parallel with Luke's parable of the Minas (Luke 19:11-27), with scholars debating whether they stem from the Q source or independent traditions. Historically, a 'talent' (talanton) was an exceptionally large unit of currency (roughly equivalent to 15-20 years of a laborer's wages), emphasizing the massive scale of the absentee landlord's wealth. Socio-historical analyses focus on the economic realities depicted here, noting the use of early banking (trapezitais, verse 27) and the harsh dynamics of elite landownership and slavery. Finally, verses 31-46 are analyzed form-critically not as a standard parable, but as an apocalyptic revelation discourse (M-material). A major academic debate centers on the identity of 'all the nations' (panta ta ethne, verse 32) and 'the least of these my brothers' (tōn adelphōn mou tōn elachistōn, verse 40). While popular modern readings view the 'brothers' as the universally poor and marginalized, historical-critical consensus often argues that in Matthew's first-century context, the term specifically denoted Christian missionaries or itinerant disciples who faced imprisonment, hunger, and nakedness while preaching to the Gentiles.

Jewish interpretation

Matthew 25 is part of the New Testament and is not included in the Jewish biblical canon (Tanakh); therefore, it holds no scriptural status in Judaism. Historically, modern Jewish scholars analyzing the text within the context of Second Temple Judaism note that its discourses rely heavily on the *mashal* (parable), a standard Jewish literary form of the era. The themes of apocalyptic delay, sudden divine judgment, and the eschatological separation of the righteous from the wicked reflect the anxieties and apocalyptic expectations prevalent in Jewish thought during the first century.

Latter-day Saint

In Matthew 25, Jesus concludes His Olivet Discourse with three parables concerning preparation for the Son of Man's return and the final judgment. The Parable of the Ten Virgins (vv. 1-13) emphasizes the necessity of constant readiness and the impossibility of relying on another's preparation. The Parable of the Talents (vv. 14-30) illustrates the active stewardship required of disciples, demonstrating that the master rewards diligent investment and punishes idle fear. Finally, the narrative of the Sheep and the Goats (vv. 31-46) reveals the standard of final judgment: inheritance in the kingdom is granted to those who exhibit active compassion to the hungry, naked, and imprisoned, equating care for the marginalized directly with care for the Lord Himself.

Jehovah's Witnesses

In Matthew 25, Jesus concludes his Olivet Discourse with three parables—the Ten Virgins, the Talents, and the Sheep and the Goats—each emphasizing the necessity of spiritual readiness, faithful stewardship, and the criteria for final judgment. The parables underscore that the Son of Man's return will result in a stark separation between the prepared and the unprepared, the productive and the slothful, and those who aid his 'brothers' versus those who neglect them.

Decisiones de traducción que tomó la NCB (30)
  • v1: kingdom of the heavens — Plural source noun is preserved.
  • v1: will be compared to — Uses contemporary English to introduce the comparative parable.
  • v1: their own lamps — Accurately reflects the reflexive pronoun modifying the noun.
  • v2: Five... the five — Preserves the asymmetrical use of the definite article in the Greek text.
  • v3: having taken... took — Preserves the distinct forms (participle vs. finite verb) of the repeated root.
  • v4: their own lamps — Consistently renders the reflexive pronoun.
  • v5: nodded — Captures the physical image of falling asleep, creating wordplay with 'slept'.
  • v6: in the middle of the night — Translates the noun phrase literally, touching the reception dispute over its use in daily midnight prayers.
  • v6: Look — Avoids archaic interjections while retaining the demonstrative force.
  • v8: are going out — Reflects the present continuous aspect of the Greek verb.
  • v9: There will certainly not be enough — Captures the emphatic negation, touching the theological dispute over whether the saving grace of the oil can be transferred by proxy.
  • v12: Truly — Provides a dignified contemporary equivalent to the solemn affirmation.
  • v13: in which the Son of Man is coming — Translates the full relative clause present in the provided source text.
  • v14: property — Contemporary term for possessed assets.
  • v14: slaves — Accurately reflects the socio-historical reality of the first-century Roman economy.
  • v15: talents — Maintains the traditional term, touching the dispute over whether these represent spiritual gifts to be actively exercised or merely reflect massive currency units.
  • v15: immediately (end of v15) — Follows the punctuation and sequencing of the critical Greek text.
  • v18: of his lord — Retains the explicit genitive construction.
  • v24: Lord — Capitalization treats the parable's master as prefiguring Christ, touching the dispute over the theological nature of the judgment.
  • v26: question — Follows the interrogative punctuation of the critical Greek text.
  • v27: bankers — Accurately translates the socio-historical banking institutions of the era.
  • v30: the outer darkness... the weeping — Preserves the specific demonstrative focus created by the Greek articles.
  • v32: all the nations — Retains the definite article denoting universality, touching the dispute over whether this depicts a single, universal judgment precluding multiple judgments.
  • v33: the sheep indeed... but the goats — Preserves the contrastive structural particles of the source text.
  • v34: inherit — Renders the literal legal concept of inheritance, touching the dispute over whether eternal life is a familial gift of grace or earned by human works.
  • v34: prepared for you from the foundation of the world — Maintains the standard phrasing, touching the dispute over whether the King's statement proves unconditional election.
  • v35: for — Translates the conjunction directly, touching the dispute over whether the works of mercy are the meritorious cause of salvation or evidential fruits.
  • v40: my brothers — Translates the literal term, touching the dispute over whether this refers strictly to Christian disciples or encompasses all marginalized humanity.
  • v41: the eternal fire, the one prepared — Preserves the triple definite-article sequence highlighting specific eschatological elements.
  • v46: eternal... eternal — Translates the adjective consistently across both clauses, touching the dispute over whether conscious punishment is strictly as unending as eternal life or denotes a final annihilation.
Límites que vale la pena conocer
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Ver el proceso completo paso a paso → · Generado por IA el Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)