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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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Luke 20
New King James Version

Jesus’ Authority Questioned(A)

20 Now (B)it happened on one of those days, as He taught the people in the temple and preached the gospel, that the chief priests and the scribes, together with the elders, confronted Him 2 and spoke to Him, saying, “Tell us, (C)by what authority are You doing these things? Or who is he who gave You this authority?”

3 But He answered and said to them, “I also will ask you one thing, and answer Me: 4 The (D)baptism of John—was it from heaven or from men?”

5 And they reasoned among themselves, saying, “If we say, ‘From heaven,’ He will say, ‘Why [a]then did you not believe him?’ 6 But if we say, ‘From men,’ all the people will stone us, (E)for they are persuaded that John was a prophet.” 7 So they answered that they did not know where it was from.

8 And Jesus said to them, “Neither will I tell you by what authority I do these things.”

The Parable of the Wicked Vinedressers(F)

9 Then He began to tell the people this parable: (G)“A certain man planted a vineyard, leased it to [b]vinedressers, and went into a far country for a long time. 10 Now at [c]vintage-time he (H)sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard. But the vinedressers beat him and sent him away empty-handed. 11 Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed. 12 And again he sent a third; and they wounded him also and cast him out.

13 “Then the owner of the vineyard said, ‘What shall I do? I will send my beloved son. Probably they will respect him when they see him.’ 14 But when the vinedressers saw him, they reasoned among themselves, saying, ‘This is the (I)heir. Come, (J)let us kill him, that the inheritance may be (K)ours.’ 15 So they cast him out of the vineyard and (L)killed him. Therefore what will the owner of the vineyard do to them? 16 He will come and destroy those vinedressers and give the vineyard to (M)others.”

And when they heard it they said, “Certainly not!”

17 Then He looked at them and said, “What then is this that is written:

(N)‘The stone which the builders rejected
Has become the chief cornerstone’?

18 Whoever falls on that stone will be (O)broken; but (P)on whomever it falls, it will grind him to powder.”

19 And the chief priests and the scribes that very hour sought to lay hands on Him, but they [d]feared the people—for they knew He had spoken this parable against them.

The Pharisees: Is It Lawful to Pay Taxes to Caesar?(Q)

20 (R)So they watched Him, and sent spies who pretended to be righteous, that they might seize on His words, in order to deliver Him to the power and the authority of the governor.

21 Then they asked Him, saying, (S)“Teacher, we know that You say and teach rightly, and You do not show personal favoritism, but teach the way of God in truth: 22 Is it lawful for us to pay taxes to Caesar or not?”

23 But He perceived their craftiness, and said to them, [e]“Why do you test Me? 24 Show Me a denarius. Whose image and inscription does it have?”

They answered and said, “Caesar’s.”

25 And He said to them, (T)“Render[f] therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.”

26 But they could not catch Him in His words in the presence of the people. And they marveled at His answer and kept silent.

The Sadducees: What About the Resurrection?(U)

27 (V)Then some of the Sadducees, (W)who deny that there is a resurrection, came to Him and asked Him, 28 saying: “Teacher, Moses wrote to us that if a man’s brother dies, having a wife, and he dies without children, his brother should take his wife and raise up offspring for his brother. 29 Now there were seven brothers. And the first took a wife, and died without children. 30 And the second [g]took her as wife, and he died childless. 31 Then the third took her, and in like manner the seven [h]also; and they left no children, and died. 32 Last of all the woman died also. 33 Therefore, in the resurrection, whose wife does she become? For all seven had her as wife.”

34 Jesus answered and said to them, “The sons of this age marry and are given in marriage. 35 But those who are (X)counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; 36 nor can they die anymore, for (Y)they are equal to the angels and are sons of God, (Z)being sons of the resurrection. 37 But even Moses showed in the burning bush passage that the dead are raised, when he called the Lord (AA)‘the God of Abraham, the God of Isaac, and the God of Jacob.’ 38 For He is not the God of the dead but of the living, for (AB)all live to Him.”

39 Then some of the scribes answered and said, “Teacher, You have spoken well.” 40 But after that they dared not question Him anymore.

Jesus: How Can David Call His Descendant Lord?(AC)

41 And He said to them, (AD)“How can they say that the Christ is the Son of David? 42 Now David himself said in the Book of Psalms:

(AE)‘The Lord said to my Lord,
“Sit at My right hand,
43 Till I make Your enemies Your footstool.” ’

44 Therefore David calls Him ‘Lord’; (AF)how is He then his Son?”

Beware of the Scribes(AG)

45 (AH)Then, in the hearing of all the people, He said to His disciples, 46 (AI)“Beware of the scribes, who desire to go around in long robes, (AJ)love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, 47 (AK)who devour widows’ houses, and for a (AL)pretense make long prayers. These will receive greater condemnation.”

Footnotes

  1. Luke 20:5 NU, M omit then
  2. Luke 20:9 tenant farmers
  3. Luke 20:10 Lit. the season
  4. Luke 20:19 M were afraid—for
  5. Luke 20:23 NU omits Why do you test Me?
  6. Luke 20:25 Pay
  7. Luke 20:30 NU omits the rest of v. 30.
  8. Luke 20:31 NU, M also left no children
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От Луки 20
New Russian Translation

Религиозные вожди ставят под вопрос власть Иисуса(A)

20 В один из дней, когда Иисус учил в храме, проповедуя Радостную Весть, к Нему пришли первосвященники и учители Закона со старейшинами.

2 – Скажи нам, чьей властью Ты все это делаешь и кто дал Тебе эту власть? – спросили они.

3 В ответ Иисус сказал:

– Я тоже задам вам вопрос. Скажите, 4 откуда Иоанн получил свое право крестить, с Небес или от людей?

5 Они стали совещаться между собой:

– Если мы скажем: «С Небес», то Он спросит: «Почему же вы ему не поверили?» 6 Если скажем: «От людей», то весь народ побьет нас камнями, ведь они убеждены, что Иоанн был пророком.

7 – Мы не знаем, от кого, – ответили они.

8 – Тогда и Я вам не скажу, чьей властью Я все это делаю, – сказал им Иисус.

Притча о злых виноградарях(B)

9 Он начал рассказывать народу притчу:

– Один человек посадил виноградник[a]. Он отдал его внаем виноградарям, а сам уехал в чужие края на долгое время. 10 Когда пришло время, он послал слугу к виноградарям, чтобы они дали причитающуюся ему часть урожая. Виноградари же избили слугу и отослали его с пустыми руками. 11 Он послал другого слугу, но они и этого избили, поиздевались над ним и отослали с пустыми руками. 12 Он послал третьего слугу. Они и этого изранили и выбросили из виноградника.

13 Тогда хозяин виноградника подумал: «Что же мне делать? Пошлю своего любимого сына, может, хоть его они устыдятся». 14 Когда же виноградари увидели сына, они решили: «Это наследник. Давайте убьем его, чтобы наследство стало нашим». 15 Они выбросили его из виноградника и убили. Что теперь сделает с ними хозяин виноградника? 16 Конечно же, он придет и убьет тех виноградарей, а виноградник отдаст другим.

Слышавшие это воскликнули:

– Пусть этого не случится!

17 Но Иисус, взглянув на них, сказал:

– Что означают слова Писания:

«Камень, Который отвергли строители,
    стал краеугольным»?[b]

18 Каждый, кто упадет на Тот Камень, разобьется вдребезги, а на кого Он упадет, того раздавит.

19 Учители Закона и первосвященники, поняв, что эту притчу Иисус рассказал о них, хотели немедленно арестовать Его, но побоялись народа.

Вопрос об уплате налогов(C)

20 Они стали внимательно следить за Иисусом и подослали к Нему людей, которые, притворясь искренними, попытались бы подловить Его на слове, чтобы можно было отдать Его во власть наместника. 21 Те спросили Иисуса:

– Учитель, мы знаем, что Ты правильно говоришь и учишь. Ты беспристрастен и истинно учишь пути Божьему. 22 Следует ли нам платить налог кесарю или нет?

23 Иисус видел их лукавство и сказал:

24 – Покажите Мне динарий. Кто на нем изображен, и чье на нем имя?

– Кесаря, – ответили они.

25 – Вот и отдавайте кесарево кесарю, а Божье – Богу, – сказал Он им.

26 Они не могли подловить Его перед народом ни на каком Его слове, и, удивленные Его ответом, замолчали.

Саддукеи задают Иисусу вопрос о воскресении мертвых(D)

27 К Иисусу подошли несколько саддукеев[c], которые утверждали, что нет воскресения мертвых. Они спросили Его:

28 – Учитель, Моисей написал, что если у кого-либо умрет брат, у которого была жена, но не было детей, то он должен жениться на вдове и восстановить род[d] своему брату[e]. 29 Так вот, было семь братьев. Первый брат женился и умер бездетным. 30 Затем второй 31 и третий женились на ней, и так все семеро. И все они умерли, не оставив детей. 32 Потом умерла и женщина. 33 Итак, после воскресения, чьей женой она будет? Ведь все семеро были женаты на ней?

34 Иисус ответил им:

– Люди этого века женятся и выходят замуж. 35 Те же, кто удостоится жить в будущем веке и будет воскрешен из мертвых, не будут ни жениться, ни выходить замуж, 36 и умереть уже не смогут, но будут подобны ангелам. Они сыновья Бога, потому что участвуют в воскресении. 37 А то, что мертвые воскресают, показал Моисей в истории с терновым кустом, когда он назвал Господа «Богом Авраама, Богом Исаака и Богом Иакова». 38 Он Бог не мертвых, а живых, потому что для Него все живы!

39 Некоторые из учителей Закона сказали:

– Хорошо Ты ответил, Учитель!

40 И больше уже никто не решался задавать Ему вопросы.

Кем является Иисус?(E)

41 Затем Иисус спросил их:

– Почему говорят, что Христос – Сын Давида? 42 Ведь сам Давид сказал в книге Псалмов:

«Сказал Господь Господу моему:
    Сядь по правую руку от Меня,
43 пока Я не повергну врагов Твоих
    к ногам Твоим»[f].

44 Итак, Давид называет Его Господом. Как же в таком случае Он может быть ему Сыном?

Иисус предостерегает от лицемерия(F)

45 Весь народ слушал Иисуса, а Он сказал Своим ученикам:

46 – Остерегайтесь учителей Закона. Они любят наряжаться в длинные одежды и любят, когда их приветствуют на площадях. Они сидят на самых почетных местах в синагогах и на званых обедах. 47 Они разоряют дома вдов и напоказ долго молятся. Таких ждет очень суровое наказание.

Footnotes

  1. 20:9 См. Ис. 5:1-2.
  2. 20:17 Пс. 117:22.
  3. 20:27 Саддукеи – аристократическая религиозная группа иудеев, члены которой отвергали идею воскресения мертвых, не верили в ангелов и в духов. Саддукеи имели огромное влияние в Высшем Совете иудеев.
  4. 20:28 Букв.: «семя».
  5. 20:28 См. Втор. 25:5-6.
  6. 20:42-43 Пс. 109:1.
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