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. 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. 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; 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. Version in the Gospel of the Hebrews Eusebius of Caesarea includes a paraphrased summary of a parable of talents taken from a "Gospel written in Hebrew script" (generally considered in modern times to be the Gospel of the Nazarenes); this gospel is presumed to have been destroyed in the destruction of the Theological Library of Caesarea Maritima in the 7th century (in historically controversial circumstances) and has yet to be found. In that gospel, Eusebius writes that while the man who had hidden the talent was rebuked for its burial, only the man who had received two talents had invested and gained a return on his investment. The recipient of the five talents instead "wasted his master's possessions with harlots and flute-girls"; it was he, in the Hebrew gospel, that was sent into the darkness (Eusebius expressly identifies the darkness as being imprisonment). Depositing funds with the bankers The third servant in Matthew's version was condemned as wicked and lazy, because he could have deposited his talent with the bankers (, trapezitais, literally, table or counter-keepers, just as bankers were originally those who sat at their bancum, or bench). The Cambridge Bible for Schools and Colleges notes that this was "the very least the slave could have done, [as] to make money in this way required no personal exertion or intelligence", and Johann Bengel commented that the labour of digging a hole and burying the talent was greater than the labour involved in going to the bankers. Interpretations In Matthew, the opening words appear to link the parable to the parable