Editing Parable of the Talents (section)

===Parable of the Minas ===
In Luke's Gospel ({{bibleref2|Luke|19:12–27}}), Jesus told this parable because he was near [[Jerusalem]] and because his disciples thought the [[kingdom of God]] would appear immediately. The parable follows on from [[Zacchaeus]]' meeting with Jesus and the disciples "hearing" his declaration of restitution to those whom Zacchaeus had defrauded.<ref>{{bibleverse||Luke|19:11|NKJV}}: NKJV: ''...as they heard these things''</ref> The objective of investing or trading during the absence of the master was intended to counter expectations of the immediate appearance of God's kingdom. The parable of the [[Mina (unit)|minas]] is generally similar to the parable of the talents, but differences include the inclusion of the motif of a king obtaining a kingdom<ref name="LTJ">Luke Timothy Johnson and Daniel J. Harrington, ''[https://books.google.com/books?id=eum1ijxbr6kC&pg=PA292 The Gospel of Luke]'', Liturgical Press, 1991, {{ISBN|0-8146-5805-9}}, p. 292.</ref> and the entrusting of ten servants with one mina each, rather than a number of talents ({{nowrap|1 talent {{=}}}} 60 minas). Only the business outcomes and consequential rewards of three of the servants' trading were related. Additionally, Luke included at the beginning an account of citizens sending a message after the nobleman to say that they did not want him as their ruler; and, at the end, Luke added that the nobleman instructed that his opponents should be brought to him and slain, as well as the unprofitable servant deprived of his mina.

The parallels between the Lukan material (the Gospel of Luke and [[Book of Acts]]) and [[Josephus]]' writings have long been noted.<ref>Steve Mason, ''Josephus and Luke-Acts'', (1992), pp. 185–229</ref><ref>Gregory Sterling, ''historiography and Self-Definition: Josephos, Luke-Acts and Apologetic historiography'' (1992)</ref><ref>heinz Schreckenberg, ''Flavius Josephus and the Lukan Writings'' (1980), pp. 179–209.</ref><ref>Max Krenkel, ''Josephus und Lukas'' (1894)</ref> The core idea, of a man traveling to a far country being related to a kingdom, has vague similarities to [[Herod Archelaus]] traveling to [[Rome]] in order to be given his kingdom; although this similarity is not in itself significant, Josephus' account also contains details which are echoed by features of the Lukan parable.<ref>Luke Timothy Johnson, Daniel J. Harrington, ''The Gospel of Luke'' (1991), endnote 12, page 289</ref> Josephus describes Jews sending an embassy to [[Augustus]], while Archelaus is travelling to Rome, to complain that they do not want Archelaus as their ruler;<ref name="Josephus">Josephus, ''Antiquities of the Jews'', 17:11</ref><ref>Luke Timothy Johnson, Daniel J. Harrington, ''The Gospel of Luke'' (1991), endnote 14, p, 290</ref> when Archelaus returns, he arranges for 3000 of his enemies to be brought to him at the [[Temple in Jerusalem]], where he has them slaughtered.<ref name="Josephus" />