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Luke 20
New International Version

The Authority of Jesus Questioned(A)

20 One day as Jesus was teaching the people in the temple courts(B) and proclaiming the good news,(C) the chief priests and the teachers of the law, together with the elders, came up to him. 2 “Tell us by what authority you are doing these things,” they said. “Who gave you this authority?”(D)

3 He replied, “I will also ask you a question. Tell me: 4 John’s baptism(E)—was it from heaven, or of human origin?”

5 They discussed it among themselves and said, “If we say, ‘From heaven,’ he will ask, ‘Why didn’t you believe him?’ 6 But if we say, ‘Of human origin,’ all the people(F) will stone us, because they are persuaded that John was a prophet.”(G)

7 So they answered, “We don’t know where it was from.”

8 Jesus said, “Neither will I tell you by what authority I am doing these things.”

The Parable of the Tenants(H)

9 He went on to tell the people this parable: “A man planted a vineyard,(I) rented it to some farmers and went away for a long time.(J) 10 At harvest time he sent a servant to the tenants so they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed. 11 He sent another servant, but that one also they beat and treated shamefully and sent away empty-handed. 12 He sent still a third, and they wounded him and threw him out.

13 “Then the owner of the vineyard said, ‘What shall I do? I will send my son, whom I love;(K) perhaps they will respect him.’

14 “But when the tenants saw him, they talked the matter over. ‘This is the heir,’ they said. ‘Let’s kill him, and the inheritance will be ours.’ 15 So they threw him out of the vineyard and killed him.

“What then will the owner of the vineyard do to them? 16 He will come and kill those tenants(L) and give the vineyard to others.”

When the people heard this, they said, “God forbid!”

17 Jesus looked directly at them and asked, “Then what is the meaning of that which is written:

“‘The stone the builders rejected
    has become the cornerstone’[a]?(M)

18 Everyone who falls on that stone will be broken to pieces; anyone on whom it falls will be crushed.”(N)

19 The teachers of the law and the chief priests looked for a way to arrest him(O) immediately, because they knew he had spoken this parable against them. But they were afraid of the people.(P)

Paying Taxes to Caesar(Q)

20 Keeping a close watch on him, they sent spies, who pretended to be sincere. They hoped to catch Jesus in something he said,(R) so that they might hand him over to the power and authority of the governor.(S) 21 So the spies questioned him: “Teacher, we know that you speak and teach what is right, and that you do not show partiality but teach the way of God in accordance with the truth.(T) 22 Is it right for us to pay taxes to Caesar or not?”

23 He saw through their duplicity and said to them, 24 “Show me a denarius. Whose image and inscription are on it?”

“Caesar’s,” they replied.

25 He said to them, “Then give back to Caesar what is Caesar’s,(U) and to God what is God’s.”

26 They were unable to trap him in what he had said there in public. And astonished by his answer, they became silent.

The Resurrection and Marriage(V)

27 Some of the Sadducees,(W) who say there is no resurrection,(X) came to Jesus with a question. 28 “Teacher,” they said, “Moses wrote for us that if a man’s brother dies and leaves a wife but no children, the man must marry the widow and raise up offspring for his brother.(Y) 29 Now there were seven brothers. The first one married a woman and died childless. 30 The second 31 and then the third married her, and in the same way the seven died, leaving no children. 32 Finally, the woman died too. 33 Now then, at the resurrection whose wife will she be, since the seven were married to her?”

34 Jesus replied, “The people of this age marry and are given in marriage. 35 But those who are considered worthy of taking part in the age to come(Z) and in the resurrection from the dead will neither marry nor be given in marriage, 36 and they can no longer die; for they are like the angels. They are God’s children,(AA) since they are children of the resurrection. 37 But in the account of the burning bush, even Moses showed that the dead rise, for he calls the Lord ‘the God of Abraham, and the God of Isaac, and the God of Jacob.’[b](AB) 38 He is not the God of the dead, but of the living, for to him all are alive.”

39 Some of the teachers of the law responded, “Well said, teacher!” 40 And no one dared to ask him any more questions.(AC)

Whose Son Is the Messiah?(AD)

41 Then Jesus said to them, “Why is it said that the Messiah is the son of David?(AE) 42 David himself declares in the Book of Psalms:

“‘The Lord said to my Lord:
    “Sit at my right hand
43 until I make your enemies
    a footstool for your feet.”’[c](AF)

44 David calls him ‘Lord.’ How then can he be his son?”

Warning Against the Teachers of the Law

45 While all the people were listening, Jesus said to his disciples, 46 “Beware of the teachers of the law. They like to walk around in flowing robes and love to be greeted with respect in the marketplaces and have the most important seats in the synagogues and the places of honor at banquets.(AG) 47 They devour widows’ houses and for a show make lengthy prayers. These men will be punished most severely.”

Footnotes

  1. Luke 20:17 Psalm 118:22
  2. Luke 20:37 Exodus 3:6
  3. Luke 20:43 Psalm 110:1
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Luke 20
Complete Jewish Bible

20 One day, as Yeshua was teaching the people at the Temple, making known the Good News, the head cohanim and the Torah-teachers, along with the elders, came up to him 2 and said, “Tell us, what s’mikhah do you have that authorizes you to do these things? Who gave you this s’mikhah?” 3 He answered, “I too will ask you a question. Tell me, 4 the immersion of Yochanan — was it from Heaven or from a human source?” 5 They discussed it among themselves, saying, “If we say, ‘From Heaven,’ he will say, ‘Then why didn’t you believe him?’ 6 But if we say, ‘From a human source,’ all the people will stone us, because they’re convinced that Yochanan was a prophet.” 7 So they answered, “We don’t know where it came from.” 8 Yeshua said to them, “Then I won’t tell you by what s’mikhah I do these things.”

9 Next Yeshua told the people this parable: “A man planted a vineyard, rented it to tenant-farmers and went away for a long time. 10 When the time came, he sent a servant to the tenants to receive his share of the crop from the vineyard; but the tenants beat him up and sent him away empty-handed. 11 He sent another servant; they beat him too, insulted him and sent him away empty-handed. 12 He sent yet a third; this one they wounded and threw out.

13 “Then the owner of the vineyard said, ‘What am I to do? I will send my son, whom I love; maybe they will respect him.’ 14 But when the tenants saw him, they discussed it among themselves and said, ‘This is the heir; let’s kill him, so that the inheritance will be ours!’ 15 And they threw him out of the vineyard and killed him.

“Now what will the owner of the vineyard do to them? 16 He will come and put an end to those tenants and give the vineyard to others!” When the people heard this, they said, “Heaven forbid!” 17 But Yeshua looked searchingly at them and said, “Then what is this which is written in the Tanakh,

‘The very rock which the builders rejected
has become the cornerstone’?[a]

18 Whoever falls on that stone will be broken in pieces; but if it falls on him, he will be crushed to powder!”

19 The Torah-teachers and the head cohanim would have seized him at that very moment, because they knew that he had aimed this parable at them, but they were afraid of the people.

20 So they kept a close watch on the situation. They sent spies who hypocritically represented themselves as righteous, so that they might seize hold of something Yeshua said, as an excuse to hand him over to the jurisdiction and authority of the governor. 21 They put to him this sh’eilah: “Rabbi, we know that you speak and teach straightforwardly, showing no partiality but really teaching what God’s way is. 22 Does Torah permit us to pay taxes to the Roman Emperor or not?” 23 But he, spotting their craftiness, said to them, 24 “Show me a denarius! Whose name and picture does it have?” “The Emperor’s,” they replied. 25 “Then,” he said to them, “give the Emperor what belongs to the Emperor. And give God what belongs to God!” 26 They were unable to trap him by anything he said publicly; indeed, amazed at his answer, they fell silent.

27 Some Tz’dukim, who say there is no resurrection, came to Yeshua 28 and put to him a sh’eilah: “Rabbi, Moshe wrote for us that if a man dies leaving a wife but no children, his brother must take the wife and have children to preserve the man’s family line.[b] 29 Now there were seven brothers. The first took a wife and died childless, 30 then the second 31 and third took her, and likewise all seven, but they all died without leaving children. 32 Lastly, the woman also died. 33 In the Resurrection, which one’s wife will she be? For all seven were married to her.”

34 Yeshua said to them, “In this age, men and women marry; 35 but those judged worthy of the age to come, and of resurrection from the dead, do not get married, 36 because they can no longer die. Being children of the Resurrection, they are like angels; indeed, they are children of God.

37 “But even Moshe showed that the dead are raised; for in the passage about the bush, he calls Adonai ‘the God of Avraham, the God of Yitz’chak and the God of Ya‘akov.’[c] 38 Now he is not God of the dead, but of the living — to him all are alive.”

39 Some of the Torah-teachers answered, “Well spoken, Rabbi.” 40 For they no longer dared put to him a sh’eilah. 41 But he said to them, “How is it that people say the Messiah is David’s son?” 42 For David himself says in the book of Psalms,

43 ‘Adonai said to my Lord,
“Sit at my right hand
until I make your enemies your footstool.” ’[d]

44 David thus calls him ‘Lord.’ So how can he be David’s son?”

45 Within the hearing of all the people, Yeshua said to his talmidim, 46 “Watch out for the kind of Torah-teachers that like to walk around in robes and be greeted deferentially in the marketplaces, the kind that like to have the best seats in the synagogues and the places of honor at banquets, 47 the kind that swallow up widows’ houses while making a show of davvening at great length. Their punishment will be all the worse!”

Footnotes

  1. Luke 20:17 Psalm 118:22
  2. Luke 20:28 Deuteronomy 25:5
  3. Luke 20:37 Exodus 3:6
  4. Luke 20:43 Psalm 110:1
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Luke 20
New English Translation

The Authority of Jesus

20 Now one[a] day, as Jesus[b] was teaching the people in the temple courts[c] and proclaiming[d] the gospel, the chief priests and the experts in the law[e] with the elders came up[f] 2 and said to him,[g] “Tell us: By what authority[h] are you doing these things?[i] Or who is it who gave you this authority?” 3 He answered them,[j] “I will also ask you a question, and you tell me: 4 John’s baptism[k]—was it from heaven or from people?”[l] 5 So[m] they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.” 7 So[n] they replied that they did not know[o] where it came from. 8 Then[p] Jesus said to them, “Neither will I tell you[q] by whose authority[r] I do these things.”

The Parable of the Tenants

9 Then[s] he began to tell the people this parable: “A man[t] planted a vineyard,[u] leased it to tenant farmers,[v] and went on a journey for a long time. 10 When harvest time came, he sent a slave[w] to the tenants so that they would give[x] him his portion of the crop.[y] However, the tenants beat his slave[z] and sent him away empty-handed. 11 So[aa] he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed.[ab] 12 So[ac] he sent still a third. They even wounded this one, and threw him out. 13 Then[ad] the owner of the vineyard said, ‘What should I do? I will send my one dear son;[ae] perhaps they will respect him.’ 14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’ 15 So[af] they threw him out of the vineyard and killed[ag] him. What then will the owner of the vineyard do to them? 16 He will come and destroy[ah] those tenants and give the vineyard to others.”[ai] When the people[aj] heard this, they said, “May this never happen!”[ak] 17 But Jesus[al] looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’?[am] 18 Everyone who falls on this stone will be broken to pieces,[an] and the one on whom it falls will be crushed.”[ao] 19 Then[ap] the experts in the law[aq] and the chief priests wanted to arrest[ar] him that very hour, because they realized he had told this parable against them. But[as] they were afraid of the people.

Paying Taxes to Caesar

20 Then[at] they watched him carefully and sent spies who pretended to be sincere.[au] They wanted to take advantage of what he might say[av] so that they could deliver him up to the authority and jurisdiction[aw] of the governor. 21 Thus[ax] they asked him, “Teacher, we know that you speak and teach correctly,[ay] and show no partiality, but teach the way of God in accordance with the truth.[az] 22 Is it right[ba] for us to pay the tribute tax[bb] to Caesar[bc] or not?” 23 But Jesus[bd] perceived their deceit[be] and said to them, 24 “Show me a denarius.[bf] Whose image[bg] and inscription are on it?”[bh] They said, “Caesar’s.” 25 So[bi] he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.”[bj] 26 Thus[bk] they were unable in the presence of the people to trap[bl] him with his own words.[bm] And stunned[bn] by his answer, they fell silent.

Marriage and the Resurrection

27 Now some Sadducees[bo] (who contend that there is no resurrection)[bp] came to him. 28 They asked him,[bq] “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man[br] must marry[bs] the widow and father children[bt] for his brother.[bu] 29 Now there were seven brothers. The first one married a woman[bv] and died without children. 30 The second[bw] 31 and then the third married her, and in this same way all seven died, leaving no children. 32 Finally the woman died too. 33 In the resurrection, therefore, whose wife will the woman be?[bx] For all seven had married her.”[by]

34 So[bz] Jesus said to them, “The people of this age[ca] marry and are given in marriage. 35 But those who are regarded as worthy to share in[cb] that age and in the resurrection from the dead neither marry nor are given in marriage.[cc] 36 In fact, they can no longer die, because they are equal to angels[cd] and are sons of God, since they are[ce] sons[cf] of the resurrection. 37 But even Moses revealed that the dead are raised[cg] in the passage about the bush,[ch] where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob.[ci] 38 Now he is not God of the dead, but of the living,[cj] for all live before him.”[ck] 39 Then[cl] some of the experts in the law[cm] answered, “Teacher, you have spoken well!”[cn] 40 For they did not dare any longer to ask[co] him anything.

The Messiah: David’s Son and Lord

41 But[cp] he said to them, “How is it that they say that the Christ[cq] is David’s son?[cr] 42 For David himself says in the book of Psalms,

‘The Lord said to my[cs] lord,
“Sit at my right hand,
43 until I make your enemies a footstool for your feet.”’[ct]

44 If David then calls him ‘Lord,’ how can he be his son?”[cu]

Jesus Warns the Disciples against Pride

45 As[cv] all the people were listening, Jesus[cw] said to his disciples, 46 “Beware[cx] of the experts in the law.[cy] They[cz] like walking around in long robes, and they love elaborate greetings[da] in the marketplaces[db] and the best seats[dc] in the synagogues[dd] and the places of honor at banquets. 47 They[de] devour[df] widows’ property,[dg] and as a show make long prayers. They will receive a more severe punishment.”

Footnotes

  1. Luke 20:1 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  2. Luke 20:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  3. Luke 20:1 tn Grk “the temple.”
  4. Luke 20:1 tn Or “preaching.”
  5. Luke 20:1 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  6. Luke 20:1 sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
  7. Luke 20:2 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
  8. Luke 20:2 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
  9. Luke 20:2 sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
  10. Luke 20:3 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
  11. Luke 20:4 sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism—was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.
  12. Luke 20:4 tn The plural Greek term ἀνθρώπων (anthrōpōn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).sn The question is whether John’s ministry was of divine or human origin.
  13. Luke 20:5 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
  14. Luke 20:7 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
  15. Luke 20:7 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were—hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
  16. Luke 20:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  17. Luke 20:8 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
  18. Luke 20:8 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.
  19. Luke 20:9 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.
  20. Luke 20:9 tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (tis) after ἄνθρωπος (anthrōpos), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ ƒ13 1241 2542 al sy. Those that lack it include א B C D L Ψ ƒ1 33 M it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA28 places τις in brackets, indicating some doubts as to its authenticity.
  21. Luke 20:9 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
  22. Luke 20:9 sn The leasing of land to tenant farmers was common in this period.
  23. Luke 20:10 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
  24. Luke 20:10 tc Instead of the future indicative δώσουσιν (dōsousin, “they will give”), most witnesses (C D W Θ Ψ ƒ1 M) have the aorist subjunctive δῶσιν (dōsin, “they might give”). The aorist subjunctive is expected following ἵνα (hina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ƒ13 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.
  25. Luke 20:10 tn Grk “from the fruit of the vineyard.”
  26. Luke 20:10 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
  27. Luke 20:11 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
  28. Luke 20:11 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit—and thus neither was the nation of Israel.
  29. Luke 20:12 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.
  30. Luke 20:13 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  31. Luke 20:13 tn Grk “my beloved son.” See comment at Luke 3:22. sn The owner’s decision to send his one dear son represents God sending Jesus.
  32. Luke 20:15 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
  33. Luke 20:15 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
  34. Luke 20:16 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
  35. Luke 20:16 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
  36. Luke 20:16 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
  37. Luke 20:16 sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.
  38. Luke 20:17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  39. Luke 20:17 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kephalē gōnias) refers to a cornerstone, not a capstone.sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
  40. Luke 20:18 tn On this term, see BDAG 972 s.v. συνθλάω.
  41. Luke 20:18 tn Grk “on whomever it falls, it will crush him.”sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
  42. Luke 20:19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  43. Luke 20:19 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
  44. Luke 20:19 tn Grk “tried to lay hands on him.”
  45. Luke 20:19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  46. Luke 20:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  47. Luke 20:20 tn Grk “righteous,” but in this context the point is their false sincerity.
  48. Luke 20:20 tn Grk “so that they might catch him in some word.”
  49. Luke 20:20 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (archē), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
  50. Luke 20:21 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
  51. Luke 20:21 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
  52. Luke 20:21 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
  53. Luke 20:22 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
  54. Luke 20:22 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence—‘tribute tax.’”
  55. Luke 20:22 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
  56. Luke 20:23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  57. Luke 20:23 tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).
  58. Luke 20:24 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dēnarion) has been translated simply as “silver coin” with an explanatory note.sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.
  59. Luke 20:24 tn Or “whose likeness.”sn In this passage Jesus points to the image (Grk εἰκών, eikōn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
  60. Luke 20:24 tn Grk “whose likeness and inscription does it have?”
  61. Luke 20:25 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
  62. Luke 20:25 sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
  63. Luke 20:26 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
  64. Luke 20:26 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
  65. Luke 20:26 tn Grk “to trap him in a saying.”
  66. Luke 20:26 tn Or “amazed.”
  67. Luke 20:27 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Acts 4:1; 5:17; 23:6-8.
  68. Luke 20:27 sn This remark is best regarded as a parenthetical note by the author.
  69. Luke 20:28 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  70. Luke 20:28 tn Grk “his brother,” but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).
  71. Luke 20:28 tn The use of ἵνα (hina) with imperatival force is unusual (BDF §470.1).
  72. Luke 20:28 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
  73. Luke 20:28 sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
  74. Luke 20:29 tn Grk “took a wife” (an idiom for marrying a woman).
  75. Luke 20:30 tc Most mss (A W Θ Ψ ƒ1,13 33 M lat) have the words, “took the wife and this one died childless” after “the second.” But this looks like a clarifying addition, assimilating the text to Mark 12:21. In light of the early and diverse witnesses that lack the expression (א B D L 0266 892 1241 co), the shorter reading should be considered authentic.
  76. Luke 20:33 sn The point is a dilemma. In a world arguing a person should have one spouse, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.
  77. Luke 20:33 tn Grk “For the seven had her as wife.”
  78. Luke 20:34 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.
  79. Luke 20:34 tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.
  80. Luke 20:35 tn Grk “to attain to.”
  81. Luke 20:35 sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.
  82. Luke 20:36 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
  83. Luke 20:36 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
  84. Luke 20:36 tn Or “people.” The noun υἱός (huios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).
  85. Luke 20:37 tn Grk “But that the dead are raised even Moses revealed.”
  86. Luke 20:37 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
  87. Luke 20:37 sn A quotation from Exod 3:6.
  88. Luke 20:38 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
  89. Luke 20:38 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
  90. Luke 20:39 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  91. Luke 20:39 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
  92. Luke 20:39 sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.
  93. Luke 20:40 sn The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything.
  94. Luke 20:41 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
  95. Luke 20:41 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
  96. Luke 20:41 sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
  97. Luke 20:42 sn The Lord said to my lord. With David being the speaker, this indicates his respect for his descendant (referred to as my lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
  98. Luke 20:43 sn A quotation from Ps 110:1.
  99. Luke 20:44 tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
  100. Luke 20:45 tn Here δέ (de) has not been translated.
  101. Luke 20:45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  102. Luke 20:46 tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.
  103. Luke 20:46 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
  104. Luke 20:46 tn Grk “who,” continuing the sentence begun by the prior phrase.
  105. Luke 20:46 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.
  106. Luke 20:46 sn See the note on marketplace in Luke 7:32.
  107. Luke 20:46 sn See Luke 14:7-14.
  108. Luke 20:46 sn See the note on synagogues in 4:15.
  109. Luke 20:47 tn Grk “who,” continuing the sentence begun in v. 46.
  110. Luke 20:47 sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.
  111. Luke 20:47 tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).
Close CKW

SAN LUCAS 20
Cakchiquel Occidental

Yecˈo ri yecˈutun chare ri Jesús chi achique xyaˈo kˈatbel tzij pa rukˈaˈ

20  Y xbanatej cˈa chi jun chique ri kˈij tek ri Jesús cˈo ri pa rachoch ri Dios ntajin nucˈut y nutzijoj ri lokˈolaj chˈabel ri niyaˈo colotajic chiquiwech ri winek, yacˈariˈ tek ri principaliˈ tak sacerdotes, ri aj tzˈibaˈ ye cachibilan ri rijitaˈk tak achiˈaˈ ri cˈo quikˈij xeˈoka riqˈui ri Jesús. 2 Y ri achiˈaˈ riˈ xquibij cˈa chare ri Jesús: Tabij cˈa chake: ¿Achique chi kˈatbel tzij cˈo pan akˈaˈ riche (rixin) chi xeˈawokotaj el ri winek ri yecˈayin waweˈ pa rachoch ri Dios? ¿Y achique chukaˈ xyaˈo ri kˈatbel tzij riˈ pan akˈaˈ chi yeˈabanalaˈ quereˈ? xechaˈ chare.

3 Y ri Jesús xubij cˈa chique: Riyin cˈo cˈa chukaˈ jun ri nwajoˈ ncˈutuj chiwe. Tibij cˈa chuwe: 4 ¿Ri Juan xtak pe ruma ri Dios riche (rixin) chi xeruben bautizar ri winek? ¿O xa ye ri winek xebin chare chi xuben queriˈ? xchaˈ ri Jesús.

5 Yacˈa ri principaliˈ tak sacerdotes, ri aj tzˈibaˈ y ri rijitaˈk tak achiˈaˈ ri cˈo quikˈij, xquibilaˈ cˈa chiquiwech: ¿Achique cˈa xtikabij chare wacami? xechaˈ ka. Ruma wi nikabij chi ri Juan ya ri Dios ri takayon pe, ri Jesús xa xtubij cˈa chake chi achique cˈa ruma tek ma xinimaj ta ri xubij. 6 Y wi nikabij chi xa winek xebin chare ri Juan chi xuben queriˈ, xquepe quinojel ri winek y xkojquiqˈuek chi abej. Ruma chi ri winek can quetaman wi chi ri Juan can jun chique ri profetas ri xekˈalajsan ri ruchˈabel ri Dios, xechaˈ cˈa ka chiquiwech.

7 Yacˈariˈ tek xquibij apo chare ri Jesús chi ma quetaman ta achique xbin chare ri Juan chi xeruben bautizar ri winek.

8 Y ri Jesús xubij cˈa chique ri achiˈaˈ riˈ: Ruma cˈa chi riyix ma xixcowin ta xibij chuwe, queriˈ cˈa chukaˈ riyin ma xtinbij ta chiwe achique yayon kˈatbel tzij pa nukˈaˈ chi yicowin yenbanalaˈ quereˈ, xchaˈ ri Jesús.

Ri cˈambel tzij chiquij ri itzel tak kajoy ulef

9 Y ri Jesús xuchop cˈa rubixic jun cˈambel tzij chique ri winek, y xubij cˈa: Xcˈojeˈ cˈa jun achi ri xutic ruwech ri rulef riqˈui uva. Y cˈacˈariˈ xuyaˈ ca pa kajic chique caˈiˈ oxiˈ mozos. Y riyaˈ xbe el riche (rixin) qˈuiy tiempo. 10 Y ri rajaf ri ulef riˈ xutek cˈa jun rumozo quiqˈui ri achiˈaˈ ri ye kajayon ri ulef, tek can rukˈijul chic riche (rixin) chi niquiyaˈ ri uva kajbel riche (rixin) ri ulef. Yacˈa tek xapon ri mozo quiqˈui ri achiˈaˈ ri ye kajayon ri ulef, ri kajoy tak ulef riˈ xquichop cˈa ri mozo y xquichˈey, y majun cˈa uva xquiyaˈ el chare. 11 Y ri rajaf ri ulef xutek chic jun rumozo chucˈamaric ri uva kajbel riche (rixin) ri ulef. Pero ri achiˈaˈ kajoy tak ulef xa xquichop y xquichˈey. Qˈuiy cˈa pokon ri xquibanalaˈ y xquibilaˈ el chare, y majun chukaˈ uva kajbel riche (rixin) ri ulef xquiyaˈ ta el chare. 12 Yacˈa ri rajaf ri ulef xutek chic cˈa el jun rumozo chucˈamaric ri uva kajbel riche (rixin) ri ulef, pero can queriˈ chukaˈ xucˈulwachij. Xquisocolaˈ, y cˈacˈariˈ xcokotaj el.

13 Y pa ruqˈuisbel cˈa, ri rajaf ri ulef xuchˈob ka: ¿Achique cˈa xtintek el? xchaˈ. Y riyaˈ cˈo cˈa jun rucˈajol ri sibilaj nrajoˈ, y yacˈariˈ ri xutek el chucˈamaric ri kajbel riche (rixin) ri ulef. Ruma ri rajaf ri ulef riˈ xuchˈob chi ri achiˈaˈ ri ye kajayon ri rulef, riqˈui jubaˈ can xqueniman wi chare ri rucˈajol tek xtiquitzˈet chi can ya riyaˈ ri napon quiqˈui. 14 Yacˈa ri achiˈaˈ ri ye kajayon ri ulef, can xu (xe) wi xquitzˈet chi ya ri rucˈajol ri rajaf ri ulef ri xapon, xquibilaˈ cˈa chiquiwech: Yareˈ ri xtoc ca rajaf ronojel re ulef re kakajon. Wacami quixam pe, tikacamisaj riche (rixin) chi queriˈ re ulef reˈ ntoc ca kiche (kixin) riyoj, xechaˈ. 15 Y can queriˈ wi cˈa xquiben. Xquelesaj cˈa el ri cˈajolaxel chiriˈ chupan ri rulef y xquicamisaj. Yacˈariˈ tek ri Jesús xubij: ¿Achique cami xtuben ri rajaf ulef chique ri achiˈaˈ kajoy tak ulef? 16 Ri rajaf ri ulef xtipe cˈa y xquerucamisaj ri kajoy tak ulef riˈ y ri rulef xtuyaˈ chic ca pa kajic chique nicˈaj chic, xchaˈ ri Jesús. Tek ri winek quicˈaxan chic ka ri cˈambel tzij riˈ, xquibij: Dios ta cˈa xkojtoˈo chi man ta xtibanatej queriˈ, xechaˈ.

17 Y ri Jesús xerutzuˈ cˈa ri winek, y xubij: ¿Achique cami ntel wi chi tzij ri nubij chupan ri ruchˈabel ri Dios ri tzˈibatal ca? Tek nubij:
    Cˈo cˈa jun abej ri ma xka ta chiquiwech chi xquicusaj ri nicˈaj aj banoy tak jay.
    Pero re abej reˈ xa can cˈo wi xucusan chare ri xquina riche (rixin) ri jay, riche (rixin) chi ri jay riˈ ma nitzak ta. 18 Y xabachique cˈa winek ri xtitzak chuwech re jun abej reˈ, can xtuquiraj riˈ chuwech. Y xabachique cˈa winek ri xtika ri abej riˈ chrij, can xticˈajtej cˈa, xchaˈ ri Jesús.

Tek xcˈutux chare ri Jesús wi utz o ma utz ta chi nitoj ri alcawal

19 Y ri principaliˈ tak sacerdotes, y ri aj tzˈibaˈ, can yacˈariˈ tek riyeˈ can ta cˈo xcajoˈ chi xquichop ta el ri Jesús, ruma xquinabej chi ri achiˈaˈ kajoy tak ulef ri xerunataj chupan ri cˈambel tzij, xa chiquij riyeˈ xchˈo wi. Pero ma xquichop ta el, ruma niquixibij quiˈ chiquiwech ri winek ri yecˈo riqˈui. Y xebe. 20 Y ri principaliˈ tak sacerdotes y ri aj tzˈibaˈ riˈ xequitek cˈa pe nicˈaj chic achiˈaˈ ri can choj ri quicˈaslen nikˈalajin, pero xa ma ye que ta riˈ. Queriˈ xquiben ruma chi can nicajoˈ chi ri Jesús nitzak ta pa quikˈaˈ riqˈui ri chˈabel ri nubij. Y wi can nika cˈa pa quikˈaˈ, niquiyaˈ pa rukˈaˈ ri aj kˈatbel tzij. 21 Y riche (rixin) cˈa chi nitzak ta ri Jesús pa quikˈaˈ, ri achiˈaˈ riˈ xquicˈutuj cˈa chare: Riyit ri can yit jun Tijonel, riyoj can ketaman wi chi can kitzij ri natzijoj. Ma naxibij ta awiˈ chuwech jun winek, astapeˈ cˈo rukˈij. Y can nacˈut wi ri bey riche (rixin) ri Dios chiquiwech ri winek. 22 ¿Achique nabij riyit? ¿La rucˈamon cami chi nikatoj ri alcawal ri nubij ri César ri cˈo chi nikatoj, o xa ma rucˈamon ta? xechaˈ chare ri Jesús.

23 Yacˈa ri Jesús can retaman wi cˈa ri niquichˈob chrij. Rumariˈ Riyaˈ xubij cˈa chique: ¿Achique cˈa ruma riyix nitij ikˈij riche (rixin) chi yinitojtobej? 24 Ticˈutuˈ cˈa pe jun puek, xchaˈ. Y ri Jesús xucˈutuj cˈa: ¿Achoj ruwachbel laˈ? ¿Y achoj rubiˈ chukaˈ la cˈo chuwech la puek? xchaˈ chique. Y riyeˈ xquibij chare: Riche (rixin) ri César, xechaˈ.

25 Y ri Jesús xubij cˈa chique: Can tiyaˈ cˈa chare ri César ri can riche (rixin) wi ri César. Y can tiyaˈ cˈa chare ri Dios, ri can riche (rixin) wi ri Dios, xchaˈ chique.

26 Y ri achiˈaˈ ri xecˈutun chare ri Jesús, man cˈa xechˈacon ta chrij chiquiwech ri winek, ruma chi ri Jesús ronojel tzij pa ruchojmil cˈa yerubilaˈ chique. Y ri achiˈaˈ riˈ can xquimey cˈa tek xquicˈaxaj ri xubij ri Jesús chique. Y rumariˈ ma xechˈo ta chic apo.

Ri saduceos cˈo xquicˈutuj chrij ri cˈastajbel quiche (quixin) ri caminakiˈ

27 Y yacˈariˈ tek nicˈaj chique ri achiˈaˈ saduceos xeˈapon riqˈui ri Jesús ruma cˈo nicajoˈ niquicˈutuj chare. Ri achiˈaˈ riˈ ma niquinimaj ta cˈa chi ri caminakiˈ can xquecˈastej chic pe. Y rumacˈariˈ riyeˈ xquibij chare ri Jesús: 28 Riyit ri can yit jun Tijonel, cˈo cˈa jun ri nikajoˈ nikacˈutuj chawe. Ri Moisés can rutzˈiban wi cˈa ca chake chi tek jun achi nicom el y majun ralcˈual nicˈojeˈ ca riqˈui ri rixjayil, can jun cˈa rachˈalal ri achi riˈ cˈo chi nicˈuleˈ riqˈui ri ixok ri xmalcanij ca, riche (rixin) chi queriˈ yecˈojeˈ ta ralcˈual riqˈui ri ixok riˈ. Y ri nabey ti cˈajol (alaˈ) ri nalex ntoc ralcˈual ri caminek chic el. 29 Y riyeˈ xquibij cˈa: Xecˈojeˈ cˈa ye wukuˈ achiˈaˈ cachˈalal quiˈ. Y xbanatej cˈa chi ri nimalaxel xcˈuleˈ, pero ri achi riˈ xcom el, y majun ralcˈual xcˈojeˈ ta ca. 30 Xpe ri rucaˈn achi, ri rachˈalal ca ri achi ri caminek chic el, xcˈuleˈ cˈa riqˈui ri malcaˈn ixok. Pero chukaˈ ri achi riˈ xcom el, y majun ralcˈual xcˈojeˈ ta ca. 31 Ri rox achi xcˈuleˈ cˈa chukaˈ riqˈui ri malcaˈn ixok, pero can achiˈel ri xquicˈulwachij el ri ye caˈiˈ nabey rachˈalal, can queriˈ cˈa chukaˈ xucˈulwachij el riyaˈ. Y chi ye wukuˈ achiˈaˈ cachˈalal quiˈ queriˈ xquicˈulwachilaˈ el. Y majun cˈa chique ri ye wukuˈ achiˈaˈ riˈ ri xecˈojeˈ ta ca ralcˈual. 32 Y pa ruqˈuisbel xcom chukaˈ el ri ixok.

33 Y ri achiˈaˈ saduceos xquibij cˈa chare ri Jesús: Riyit nabij chi xtapon na jun kˈij tek ri caminakiˈ xquecˈastej pe. Tek xtapon cˈa ri kˈij riˈ, ¿achoj rixjayil cˈa xtoc wi ri ixok riˈ? Ruma chi ye wukuˈ achiˈaˈ cachˈalal quiˈ xecˈojeˈ riqˈui, xechaˈ chare.

34 Y ri Jesús can yacˈariˈ tek xubij chique: Chuwech re ruwachˈulef, ri achi nicˈojeˈ rixjayil y ri ixok nicˈojeˈ rachijil ruma cˈa cˈo na cˈulanen nibanatej. 35 Yacˈa ri ye caminek chic el ri can rucˈamon (takal chiquij) chi yebe chilaˈ chicaj, tek xtapon ri kˈij chi xquecˈastej el chiquicojol ri caminakiˈ, ri achi ma xticˈojeˈ ta chic rixjayil y ri ixok ma xticˈojeˈ ta chic rachijil, ruma can majun chic cˈulanen xtibanatej. 36 Y chukaˈ ri camic can ma xtapon ta chic quiqˈui, ruma xqueˈoc achiˈel ri ángeles y chukaˈ ye ralcˈual ri Dios ruma ye cˈastajnek chic el. 37 Yacˈa ri cˈastajbel quiche (quixin) ri caminakiˈ, can cˈo wi. Ri Moisés rutzˈiban ca chupan ri ruchˈabel ri Dios, tek riyaˈ xutzˈet chi nicˈat ri juwiˈ kˈayis ri cˈo ruqˈuixal, y xracˈaxaj tek xubij ri Ajaf Dios: Yin cˈa riyin ri ru‑Dios ri Abraham, ri ru‑Dios ri Isaac, y ri ru‑Dios chukaˈ ri Jacob, xchaˈ. 38 Ruma ri Dios ma Dios ta quiche (quixin) caminakiˈ, xa can Dios quiche (quixin) ri can cˈo quicˈaslen. Rumacˈariˈ chuwech ri Dios riyeˈ can ye qˈues wi.

39 Y yecˈo cˈa nicˈaj chique ri aj tzˈibaˈ ri xquibij chare ri Jesús: Tijonel, can kitzij wi ri xabij, xechaˈ chare.

40 Y yacˈariˈ tek can majun chic ri xbano cowil chi cˈo ta ri xquicˈutuj apo chare ri Jesús.

Ri niquichˈob ri aj tzˈibaˈ chrij ri Cristo

41 Yacˈariˈ tek ri Jesús xubij cˈa chique: ¿Achique cˈa ruma tek ri winek niquibij chi ri Cristo xa choj jun ralcˈual ca ri rey David? 42 Tek xa can ya ri rey David tzˈibayon ca chupan ri wuj ri Salmos rubiˈ, tek xubij:

Ri Dios xubij chare ri Wajaf:
Catzˈuyeˈ re pa wajquikˈaˈ,
43 cˈa ya tek xquenyaˈ na pan akˈaˈ pan awaken ri yeˈetzelan awuche (awixin). Queriˈ ri rutzˈiban ca.

44 Y wi ri rey David Wajaf xchaˈ chare ri Cristo, ¿achique cˈa ruma tek ri winek niquibij chi ri Cristo xa choj jun ralcˈual ca ri rey David? xchaˈ ri Jesús.

Tek ri Jesús xukˈalajsaj ri achique chi mac yetajin chubanic ri aj tzˈibaˈ

45 Y quinojel cˈa ri winek ri quimolon quiˈ chiriˈ, xquicˈaxaj tek ri Jesús xubij chique ri rudiscípulos: 46 Man cˈa tiben ta achiˈel niquiben ri achiˈaˈ ye aj tzˈibaˈ. Ruma riyeˈ sibilaj nika chiquiwech niquicusaj tukutek tak tziek, riche (rixin) chi queriˈ nitzˈet chi can cˈo quikˈij. Sibilaj chukaˈ nika chiquiwech chi niyaˈox (nyaˈ) rutzil tak quiwech ri pa tak cˈaybel. Y ri pa tak jay ri kas nicˈut wi ri ruchˈabel ri Dios, can ya cˈa ri nabey tak chˈaquet yequicanolaˈ, riche (rixin) chi queriˈ nibix chi riyeˈ cˈo quikˈij. Y can queriˈ chukaˈ yequibanalaˈ ri pa nimaˈk tak waˈin. 47 Y yequelesalaˈ chukaˈ ronojel quicosas ri malcaniˈ tak ixokiˈ. Y xaxu (xaxe wi) riche (rixin) chi can quenimex chi riyeˈ can ye utzilaj tak winek, yeyaloj tek niquiben orar. Pero riyeˈ can xtikˈax ruwiˈ ri rucˈayewal ri xtika pa quiwiˈ, ruma sibilaj qˈuiy quimac, xchaˈ ri Jesús.

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Cakchiquel Occidental (CKW)

Copyright 1996 Wycliffe. This translation may be quoted in any form (written, visual, electronic or audio) up to and inclusive of five hundred (500) verses without the express written permission of the publisher, providing the verses quoted do not amount to a complete book of the Bible nor do the verses quoted account for more than 25 percent (25%) or more of the total text of the work in which they are quoted. by Wycliffe Bible Translators International