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누가복음 20
Korean Living Bible

20 어느 날 예수님이 성전에서 사람들을 가르치시며 기쁜 소식을 전하고 계셨다. 그때 대제사장들과 [a]율법학자들이 장로들과 함께 예수님께 와서

2 “당신이 무슨 권한으로 이런 일을 하는지 또 누가 당신에게 이런 권한을 주었는지 우리에게 말하시오” 하였다.

3 그래서 예수님은 이렇게 말씀하셨다. “나도 한 가지 물어 보겠다.

4 요한의 [b]세례가 하나님에게서 왔느냐, 아니면 사람에게서 왔느냐?”

5 그러자 그들은 “만일 하나님에게서 왔다고 하면 ‘왜 그를 믿지 않았느냐?’ 할 것이고

6 그렇다고 사람에게서 왔다고 하자니 백성들이 요한을 예언자로 인정하고 있으므로 그들이 우리를 돌로 칠 것이다” 하고 서로 의논하다가

7 “우리는 그것이 어디서 왔는지 모르겠소” 하고 대답하였다.

8 그래서 예수님은 그들에게 “나도 무슨 권한으로 이런 일을 하는지 말하지 않겠다” 하고 말씀하셨다.

9 그러고서 예수님은 군중들에게 이런 비유를 말씀하셨다. “어떤 사람이 포도원을 만들어 농부들에게 세주고 오랫동안 먼 나라에 가 있었다.

10 포도철이 되어 주인은 자기 몫의 포도를 받아오라고 한 종을 소작인들에게 보냈다. 그러나 소작인들은 그를 때려서 그냥 돌려보냈다.

11 주인은 다시 다른 종을 보냈으나 소작인들은 그 종도 때리고 온갖 모욕을 하고서 그냥 돌려보냈다.

12 주인은 세 번째 종을 보냈으나 소작인들은 그 종도 상처를 입혀 쫓아내 버렸다.

13 그러자 포도원 주인은 ‘어떻게 할까? 내 사랑하는 아들을 보내야지. 아마 그들이 내 아들은 존경하겠지’ 하였으나

14 소작인들은 그를 보자 ‘이 사람은 상속자이다. 자, 죽여 버리자. 그러면 그의 유산이 우리 것이 될 것이다’ 하고 서로 의논한 후

15 그를 포도원 밖으로 끌어내 죽였다. 그러니 포도원 주인이 소작인들을 어떻게 하겠느냐?

16 그가 돌아와 소작인들을 죽이고 포도원은 다른 사람에게 맡길 것이다.” 사람들이 이 말씀을 듣고 “그렇게 되지 말았으면 합니다” 하자

17 예수님이 그들을 바라보시며 말씀하셨다. “그러면 [c]‘건축자들이 버린 돌이 집 모퉁이의 머릿돌이 되었다’ 라고 기록된 성경 말씀이 무슨 뜻이냐?

18 누구든지 그 돌 위에 떨어지는 사람은 깨어질 것이며 이 돌이 사람 위에 떨어지면 그를 가루로 만들어 버릴 것이다.”

19 율법학자들과 대제사장들은 이 비유가 자기들을 가리켜 한 말인 줄 알고 즉시 예수님을 잡으려고 했으나 사람들이 두려워 잡지 못하였다.

20 그래서 그들은 예수님을 세심하게 지켜 보다가 첩자들을 보내 의로운 체하며 어떻게 해서든지 예수님이 하는 말에서 구실을 찾아 그를 총독의 권한에 넘기려고 하였다.

21 첩자들이 예수님께 “선생님, 우리는 선생님이 옳은 것을 말하고 가르치며 사람의 겉모양을 보지 않으시고 진리대로 하나님의 교훈을 가르치는 것으로 알고 있습니다.

22 우리가 [d]로마 황제에게 세금을 바치는 것이 옳습니까, 옳지 않습니까?” 하고 묻자

23 예수님은 그들의 간교함을 아시고

24 “[e]데나리온 하나를 가져오너라. 이 돈에 누구의 초상과 이름이 새겨져 있느냐?” 하고 되물으셨다. 그들이 “황제의 것입니다” 하고 대답하자

25 예수님이 “황제의 것은 황제에게, 하나님의 것은 하나님께 바쳐라” 하고 말씀하셨다.

26 그들은 사람들 앞에서 예수님의 말씀을 책잡기는커녕 예수님의 대답에 놀라 말문이 막히고 말았다.

27 부활이 없다고 주장하는 몇몇 사두개파 사람들이 예수님께 와서 물었다.

28 “선생님, 모세의 법에는 형이 자식 없이 아내를 두고 죽으면 그의 동생이 형수와 결혼하여 형의 대를 이어야 한다고 했습니다.

29 그런데 일곱 형제가 있었습니다. 맏이 결혼하여 살다가 자식 없이 죽고

30-31 둘째와 셋째도 형수와 살았으며 일곱 이 다 그렇게 하여 자식 없이 죽었고

32 마침내 그 여자도 죽었습니다.

33 이렇게 일곱 형제가 모두 한 여자와 살았으니 부활 때 그 여자는 누구의 아내가 되겠습니까?”

34 그래서 예수님은 그들에게 이렇게 대답하셨다. “이 세상 사람들은 장가도 가고 시집도 간다.

35 그러나 죽었다가 다시 부활하여 [f]하늘 나라에서 살 자격이 인정된 사람들은 장가도 시집도 가지 않는다.

36 그들은 천사들과 같아서 다시 죽을 수도 없다. 그들은 부활한 자들이므로 하나님의 자녀들이다.

37 죽은 사람들의 부활에 대해서는 모세도 떨기나무 기사에서 주를 [g]‘아브라함의 하나님, 이삭의 하나님, 야곱의 하나님’ 이라고 하였다.

38 하나님은 죽은 사람들의 하나님이 아니라 살아 있는 사람들의 하나님이시다. 하나님이 보시기에는 모든 사람이 살아 있는 것이다.”

39 그때 율법학자 몇 사람이 “선생님, 옳은 말씀입니다” 하고 말하자

40 그 사두개파 사람들은 예수님께 감히 더 이상 묻지 못하였다.

41 예수님은 그들에게 다시 말씀하셨다. “사람들이 왜 그리스도를 다윗의 자손이라고 하느냐?

42 다윗이 시편에서 직접 [h]‘하나님이 나의 주님에게 말씀하셨다:

43 내가 네 원수들을 네 발 앞에 굴복시킬 때까지 너는 내 오른편에 앉아 있거라’ 하였다.

44 다윗이 이렇게 그리스도를 주라고 불렀는데 어떻게 그리스도가 다윗의 후손이 되겠느냐?”

45 모든 사람들이 말씀을 듣고 있을 때 예수님은 제자들에게 이렇게 말씀하셨다.

46 “너희는 율법학자들을 주의하여라. 그들은 긴 옷을 입고 다니기를 좋아하고 시장에서 인사받는 것과 회당의 높은 자리와 잔치 자리의 특석을 좋아한다.

47 그들은 과부의 재산을 가로채고 [i]사람들 앞에서 거룩하게 보이려고 길게 기도한다. 이런 사람들은 더욱 무서운 심판을 받게 될 것이다.”

Footnotes

  1. 20:1 또는 ‘서기관’
  2. 20:4 또는 ‘침례’
  3. 20:17 시118:22
  4. 20:22 원문에는 ‘가이사에게’
  5. 20:24 한데나리온은하루품삯.
  6. 20:35 또는 ‘저세상’
  7. 20:37 출3:6
  8. 20:42 시110:1
  9. 20:47 또는 ‘외식으로’
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Lukas 20
Orthodox Jewish Bible

20 And it came about on one of the yamim Rebbe, Melech HaMoshiach was saying shiurim to HaAm (the People) in the Beis Hamikdash and was preaching the Besuras HaGeulah, the Rashei Hakohanim and the Sofrim with the Ziknei HaAm stood by;

2 They spoke, saying to him, Tell us by what shlita (authority) you do these things, or who is the one having given to you this shlita?

3 In reply, Rebbe, Melech HaMoshiach said to them, I will also confront you will a she’elah, and you tell me:

4 The tevilah of teshuva of Yochanan—was it from Shomayim or from Bnei Adam?

5 And they reasoned to themselves saying, If we say, from Shomayim, he will say, why did you not believe him?

6 But if we say, from Bnei Adam, HaAm (the People) all will subject us to sequilah (stoning), for HaAm Yisroel are all convinced that Yochanan is a navi.

7 And they answered that they did not have daas of the origin of the tevilah of teshuva of Yochanan.

8 And Rebbe Melech HaMoshiach said to them, Neither am I telling you by what shlita (authority) I do these things.

9 And he began to tell this mashal to HaAm Yisroel. A certain ish planted a kerem and leased it to koremim (vine keepers) and he went away for a long time. [YESHAYAH 5:1-7]

10 And in season he sent to the koremim (vine keepers) an eved (servant) that from the pri of the kerem they will give to him. But the koremim (vine keepers) sent the eved away empty, having beaten him.

11 And he proceeded to send another eved. But him also, when they had beaten and dishonored him, they sent him away empty.

12 And he proceeded to send an eved shlishi (a third servant). And also this one, having wounded, they threw out.

13 And the Adon of the kerem, said, What should I do? I will send Beni Ahuvi. Perhaps this one they will respect.

14 But having seen him, the koremim (vine keepers) were reasoning with one another saying, This one is the Bechor, the heir. Let us kill him, that the bechorah may become ours.

15 And having driven him outside the kerem, they killed him. What then will the Baal HaKerem do to them?

16 He will come and will destroy these koremim (vine keepers) and will give the kerem to others. And having heard this, HaAm Yisroel said, Chas vShalom!

17 But having looked at them, Rebbe, Melech HaMoshiach said, What then is this which has been written: EVEN MAASU HAYTAH LEROSH PINAH (The Stone they rejected became the capstone)? [TEHILLIM 118:22]

18 Everyone having fallen upon that even (stone) will be DAKU (broken into pieces, DANIEL 2:34), and upon whomever it falls, it will crush him [YESHAYAH 8:14,15; DANIEL 2:34f].

19 And the Sofrim and the Rashei Hakohenim sought to lay their hands upon him in the same hour, but they were afraid of HaAm Yisroel, for they knew that he spoke this mashal (parable) against them.

20 And having watched carefully, they sent spies pretending themselves to be tzaddikim, that they might catch him in his dvar, so as to deliver him to the rulers and the manhigim under the Moshel (Governor).

21 And they set a she’elah (question) before him, saying, Rabbi, we have daas that you speak beemes in the shiurim you say and you show no deference toward anyone, but on the basis of HaEmes you give torah about HaDerech Hashem.

22 Is it mutar for us to pay tax to Caesar or not?

23 But having noticed the ORMAH (cunning, craftiness, BERESHIS 3:1) in their manner, Rebbe, Melech HaMoshiach said to them,

24 Show me a denarius. Whose demut (likeness) has it? And whose inscription? And they said, Caesar’s.

25 And he said to them, Then give the things of Caesar to Caesar and the things of Hashem to Hashem.

26 And they were not able to catch him in his dvar before the people and, having been mishpoyel (marveled) at his teshuva (answer), they were silent.

27 And some of the Tzedukim—the Tzedukim are the ones speaking against the Techiyas HaMesim, who say there is none—approached Rebbe, Melech HaMoshiach. They set a she’elah (question) before him,

28 Saying, Rabbi, Moshe Rabbenu laid it down in writing to us, if someone’s ach dies and has an isha, and UVEN EIN LO (and there is no son to him), that he should take the almanah of his ach and he should raise up a zera (seed) to his ach. [Dt 25:5]

29 Now there were shiva achim. And the first took an isha, and died UVEN EIN LO (and there is no son to him).

30 And the second took her to be his isha, and he died childless.

31 And the third took her; and likewise also the seventh did not leave behind a ben and they all died.

32 And lemaskana (finally) the isha died.

33 The isha, then, in the Techiyas HaMesim, of which of them does she become the wife? For shiva had her as isha (wife).

34 And Rebbe Melech HaMoshiach said to them, The banim of the Olam Hazeh marry and are given in marriage:

35 But the ones having been considered worthy to attain to the Olam HaBah and the Techiyas HaMesim neither marry nor are given in marriage.

36 For neither is it possible any longer for them to die, for they are like malachim and they are bnei haElohim, being bnei haTechiyas HaMesim.

37 But that the Mesim are made to stand up alive, even Moshe revealed at the burning bush, as he calls Adonoi ELOHEI AVRAHAM ELOHEI YITZCHAK VELOHEI YAAKOV. [SHEMOT 3:6]

38 But Hashem is not the G-d of Mesim but is Elohei HaChayyim, for to Hashem all are alive.

39 And, in reply, some of the Sofrim said, Rabbi, you spoke well.

40 For no longer were they daring to set a she’elah (question) before him regarding anything.

41 And he said to them, How do they say that the Rebbe Melech HaMoshiach is to be [merely] Dovid’s ben?

42 For Dovid himself says in the book of Tehillim, NEUM HASHEM LADONI: SHEV LIMINI,

43 AD ASHIT OYVECHA L’RAGLECHA. [TEHILLIM 110:1]

44 Therefore, if Dovid calls him Adon, how is he [merely] ben Dovid?

45 In the hearing of all the people, Rebbe, Melech HaMoshiach said to his talmidim,

46 Beware of the Sofrim (Rabbonim), the ones wanting to strut around in long kaftans and loving [obsequious] Birkat Shalom greetings in the marketplaces and the rashei hamoshavot (chief seats) in the shuls and the places of kavod at seudos tishen,

47 Which devour the batim (houses) of the almanot (widows) and for the sake of appearance daven lengthy tefillos (prayers): the same shall receive greater damnation.

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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
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).
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