Matthew 21
New American Bible (Revised Edition)
Chapter 21
The Entry into Jerusalem.[a] 1 (A)When they drew near Jerusalem and came to Bethphage[b] on the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go into the village opposite you, and immediately you will find an ass tethered, and a colt with her.[c] Untie them and bring them here to me. 3 And if anyone should say anything to you, reply, ‘The master has need of them.’ Then he will send them at once.” 4 [d]This happened so that what had been spoken through the prophet might be fulfilled:
5 (B)“Say to daughter Zion,
‘Behold, your king comes to you,
meek and riding on an ass,
and on a colt, the foal of a beast of burden.’”
6 The disciples went and did as Jesus had ordered them. 7 [e]They brought the ass and the colt and laid their cloaks over them, and he sat upon them. 8 [f](C)The very large crowd spread their cloaks on the road, while others cut branches from the trees and strewed them on the road. 9 (D)The crowds preceding him and those following kept crying out and saying:
“Hosanna[g] to the Son of David;
blessed is he who comes in the name of the Lord;
hosanna in the highest.”
10 And when he entered Jerusalem the whole city was shaken[h] and asked, “Who is this?” 11 And the crowds replied, “This is Jesus the prophet,[i] from Nazareth in Galilee.”
The Cleansing of the Temple.[j] 12 (E)Jesus entered the temple area and drove out all those engaged in selling and buying there. He overturned the tables of the money changers and the seats of those who were selling doves.[k](F) 13 (G)And he said to them, “It is written:
‘My house shall be a house of prayer,’[l]
but you are making it a den of thieves.”
14 (H)The blind and the lame[m] approached him in the temple area, and he cured them. 15 When the chief priests and the scribes saw the wondrous things[n] he was doing, and the children crying out in the temple area, “Hosanna to the Son of David,” they were indignant 16 [o](I)and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes; and have you never read the text, ‘Out of the mouths of infants and nurslings you have brought forth praise’?” 17 And leaving them, he went out of the city to Bethany, and there he spent the night.
The Cursing of the Fig Tree.[p] 18 (J)When he was going back to the city in the morning, he was hungry. 19 (K)Seeing a fig tree by the road, he went over to it, but found nothing on it except leaves. And he said to it, “May no fruit ever come from you again.” And immediately the fig tree withered. 20 When the disciples saw this, they were amazed and said, “How was it that the fig tree withered immediately?” 21 [q](L)Jesus said to them in reply, “Amen, I say to you, if you have faith and do not waver, not only will you do what has been done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will be done. 22 (M)Whatever you ask for in prayer with faith, you will receive.”
The Authority of Jesus Questioned.[r] 23 (N)When he had come into the temple area, the chief priests and the elders of the people approached him as he was teaching and said, “By what authority are you doing these things?[s] And who gave you this authority?”(O) 24 Jesus said to them in reply, “I shall ask you one question,[t] and if you answer it for me, then I shall tell you by what authority I do these things. 25 Where was John’s baptism from? Was it of heavenly or of human origin?” They discussed this among themselves and said, “If we say ‘Of heavenly origin,’ he will say to us, ‘Then why did you not believe him?’ 26 [u](P)But if we say, ‘Of human origin,’ we fear the crowd, for they all regard John as a prophet.” 27 So they said to Jesus in reply, “We do not know.” He himself said to them, “Neither shall I tell you by what authority I do these things.[v]
The Parable of the Two Sons.[w] 28 “What is your opinion? A man had two sons. He came to the first and said, ‘Son, go out and work in the vineyard today.’ 29 He said in reply, ‘I will not,’ but afterwards he changed his mind and went. 30 The man came to the other son and gave the same order. He said in reply, ‘Yes, sir,’ but did not go. 31 [x]Which of the two did his father’s will?” They answered, “The first.” Jesus said to them, “Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you. 32 [y](Q)When John came to you in the way of righteousness, you did not believe him; but tax collectors and prostitutes did. Yet even when you saw that, you did not later change your minds and believe him.
The Parable of the Tenants.[z] 33 (R)“Hear another parable. There was a landowner who planted a vineyard,[aa] put a hedge around it, dug a wine press in it, and built a tower. Then he leased it to tenants and went on a journey.(S) 34 When vintage time drew near, he sent his servants[ab] to the tenants to obtain his produce. 35 But the tenants seized the servants and one they beat, another they killed, and a third they stoned. 36 Again he sent other servants, more numerous than the first ones, but they treated them in the same way. 37 Finally, he sent his son to them, thinking, ‘They will respect my son.’ 38 [ac]But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and acquire his inheritance.’ 39 [ad](T)They seized him, threw him out of the vineyard, and killed him. 40 What will the owner of the vineyard do to those tenants when he comes?” 41 They answered[ae] him, “He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times.” 42 [af](U)Jesus said to them, “Did you never read in the scriptures:
‘The stone that the builders rejected
has become the cornerstone;
by the Lord has this been done,
and it is wonderful in our eyes’?
43 [ag]Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit. 44 [[ah] The one who falls on this stone will be dashed to pieces; and it will crush anyone on whom it falls.]” 45 When the chief priests and the Pharisees[ai] heard his parables, they knew that he was speaking about them. 46 And although they were attempting to arrest him, they feared the crowds, for they regarded him as a prophet.
Footnotes
- 21:1–11 Jesus’ coming to Jerusalem is in accordance with the divine will that he must go there (cf. Mt 16:21) to suffer, die, and be raised. He prepares for his entry into the city in such a way as to make it a fulfillment of the prophecy of Zec 9:9 (Mt 21:2) that emphasizes the humility of the king who comes (Mt 21:5). That prophecy, absent from the Marcan parallel account (Mk 11:1–11) although found also in the Johannine account of the entry (Jn 12:15), is the center of the Matthean story. During the procession from Bethphage to Jerusalem, Jesus is acclaimed as the Davidic messianic king by the crowds who accompany him (Mt 21:9). On his arrival the whole city was shaken, and to the inquiry of the amazed populace about Jesus’ identity the crowds with him reply that he is the prophet, from Nazareth in Galilee (Mt 21:10, 11).
- 21:1 Bethphage: a village that can no longer be certainly identified. Mark mentions it before Bethany (Mk 11:1), which suggests that it lay to the east of the latter. The Mount of Olives: the hill east of Jerusalem that is spoken of in Zec 14:4 as the place where the Lord will come to rescue Jerusalem from the enemy nations.
- 21:2 An ass tethered, and a colt with her: instead of the one animal of Mk 11:2, Matthew has two, as demanded by his understanding of Zec 9:9.
- 21:4–5 The prophet: this fulfillment citation is actually composed of two distinct Old Testament texts, Is 62:11 (Say to daughter Zion) and Zec 9:9. The ass and the colt are the same animal in the prophecy, mentioned twice in different ways, the common Hebrew literary device of poetic parallelism. That Matthew takes them as two is one of the reasons why some scholars think that he was a Gentile rather than a Jewish Christian who would presumably not make that mistake (see Introduction).
- 21:7 Upon them: upon the two animals; an awkward picture resulting from Matthew’s misunderstanding of the prophecy.
- 21:8 Spread…on the road: cf. 2 Kgs 9:13. There is a similarity between the cutting and strewing of the branches and the festivities of Tabernacles (Lv 23:39–40); see also 2 Mc 10:5–8 where the celebration of the rededication of the temple is compared to that of Tabernacles.
- 21:9 Hosanna: the Hebrew means “(O Lord) grant salvation”; see Ps 118:25, but that invocation had become an acclamation of jubilation and welcome. Blessed is he…in the name of the Lord: see Ps 118:26 and the note on Jn 12:13. In the highest: probably only an intensification of the acclamation, although Hosanna in the highest could be taken as a prayer, “May God save (him).”
- 21:10 Was shaken: in the gospels this verb is peculiar to Matthew where it is used also of the earthquake at the time of the crucifixion (Mt 27:51) and of the terror of the guards of Jesus’ tomb at the appearance of the angel (Mt 28:4). For Matthew’s use of the cognate noun, see note on Mt 8:24.
- 21:11 The prophet: see Mt 16:14 (“one of the prophets”) and 21:46.
- 21:12–17 Matthew changes the order of (Mk 11:11, 12, 15) and places the cleansing of the temple on the same day as the entry into Jerusalem, immediately after it. The activities going on in the temple area were not secular but connected with the temple worship. Thus Jesus’ attack on those so engaged and his charge that they were making God’s house of prayer a den of thieves (Mt 21:12–13) constituted a claim to authority over the religious practices of Israel and were a challenge to the priestly authorities. Mt 21:14–17 are peculiar to Matthew. Jesus’ healings and his countenancing the children’s cries of praise rouse the indignation of the chief priests and the scribes (Mt 21:15). These two groups appear in the infancy narrative (Mt 2:4) and have been mentioned in the first and third passion predictions (Mt 16:21; 20:18). Now, as the passion approaches, they come on the scene again, exhibiting their hostility to Jesus.
- 21:12 These activities were carried on in the court of the Gentiles, the outermost court of the temple area. Animals for sacrifice were sold; the doves were for those who could not afford a more expensive offering; see Lv 5:7. Tables of the money changers: only the coinage of Tyre could be used for the purchases; other money had to be exchanged for that.
- 21:13 ‘My house…prayer’: cf. Is 56:7. Matthew omits the final words of the quotation, “for all peoples” (“all nations”), possibly because for him the worship of the God of Israel by all nations belongs to the time after the resurrection; see Mt 28:19. A den of thieves: the phrase is taken from Jer 7:11.
- 21:14 The blind and the lame: according to 2 Sm 5:8 LXX the blind and the lame were forbidden to enter “the house of the Lord,” the temple. These are the last of Jesus’ healings in Matthew.
- 21:15 The wondrous things: the healings.
- 21:16 ‘Out of the mouths…praise’: cf. Ps 8:3 LXX.
- 21:18–22 In Mark the effect of Jesus’ cursing the fig tree is not immediate; see Mk 11:14, 20. By making it so, Matthew has heightened the miracle. Jesus’ act seems arbitrary and ill-tempered, but it is a prophetic action similar to those of Old Testament prophets that vividly symbolize some part of their preaching; see, e.g., Ez 12:1–20. It is a sign of the judgment that is to come upon the Israel that with all its apparent piety lacks the fruit of good deeds (Mt 3:10) and will soon bear the punishment of its fruitlessness (Mt 21:43). Some scholars propose that this story is the development in tradition of a parable of Jesus about the destiny of a fruitless tree, such as Lk 13:6–9. Jesus’ answer to the question of the amazed disciples (Mt 21:20) makes the miracle an example of the power of prayer made with unwavering faith (Mt 21:21–22).
- 21:21 See Mt 17:20.
- 21:23–27 Cf. Mk 11:27–33. This is the first of five controversies between Jesus and the religious authorities of Judaism in Mt 21:23–22:46, presented in the form of questions and answers.
- 21:23 These things: probably his entry into the city, his cleansing of the temple, and his healings there.
- 21:24 To reply by counterquestion was common in rabbinical debate.
- 21:26 We fear…as a prophet: cf. Mt 14:5.
- 21:27 Since through embarrassment on the one hand and fear on the other the religious authorities claim ignorance of the origin of John’s baptism, they show themselves incapable of speaking with authority; hence Jesus refuses to discuss with them the grounds of his authority.
- 21:28–32 The series of controversies is interrupted by three parables on the judgment of Israel (Mt 21:28–22:14) of which this, peculiar to Matthew, is the first. The second (Mt 21:33–46) comes from Mark (12:1–12), and the third (Mt 22:1–14) from Q; see Lk 14:15–24. This interruption of the controversies is similar to that in Mark, although Mark has only one parable between the first and second controversy. As regards Matthew’s first parable, Mt 21:28–30 if taken by themselves could point simply to the difference between saying and doing, a theme of much importance in this gospel (cf. Mt 7:21; 12:50); that may have been the parable’s original reference. However, it is given a more specific application by the addition of Mt 21:31–32. The two sons represent, respectively, the religious leaders and the religious outcasts who followed John’s call to repentance. By the answer they give to Jesus’ question (Mt 21:31) the leaders condemn themselves. There is much confusion in the textual tradition of the parable. Of the three different forms of the text given by important textual witnesses, one has the leaders answer that the son who agreed to go but did not was the one who did the father’s will. Although some scholars accept that as the original reading, their arguments in favor of it seem unconvincing. The choice probably lies only between a reading that puts the son who agrees and then disobeys before the son who at first refuses and then obeys, and the reading followed in the present translation. The witnesses to the latter reading are slightly better than those that support the other.
- 21:31 Entering…before you: this probably means “they enter; you do not.”
- 21:32 Cf. Lk 7:29–30. Although the thought is similar to that of the Lucan text, the formulation is so different that it is improbable that the saying comes from Q. Came to you…way of righteousness: several meanings are possible: that John himself was righteous, that he taught righteousness to others, or that he had an important place in God’s plan of salvation. For the last, see note on Mt 3:14–15.
- 21:33–46 Cf. Mk 12:1–12. In this parable there is a close correspondence between most of the details of the story and the situation that it illustrates, the dealings of God with his people. Because of that heavy allegorizing, some scholars think that it does not in any way go back to Jesus, but represents the theology of the later church. That judgment applies to the Marcan parallel as well, although the allegorizing has gone farther in Matthew. There are others who believe that while many of the allegorical elements are due to church sources, they have been added to a basic parable spoken by Jesus. This view is now supported by the Gospel of Thomas, 65, where a less allegorized and probably more primitive form of the parable is found.
- 21:33 Planted a vineyard…a tower: cf. Is 5:1–2. The vineyard is defined in Is 5:7 as “the house of Israel.”
- 21:34–35 His servants: Matthew has two sendings of servants as against Mark’s three sendings of a single servant (Mk 12:2–5a) followed by a statement about the sending of “many others” (Mk 12:2, 5b). That these servants stand for the prophets sent by God to Israel is clearly implied but not made explicit here, but see Mt 23:37. His produce: cf. Mk 12:2 “some of the produce.” The produce is the good works demanded by God, and his claim to them is total.
- 21:38 Acquire his inheritance: if a Jewish proselyte died without heir, the tenants of his land would have final claim on it.
- 21:39 Threw him out…and killed him: the change in the Marcan order where the son is killed and his corpse then thrown out (Mk 12:8) was probably made because of the tradition that Jesus died outside the city of Jerusalem; see Jn 19:17; Hb 13:12.
- 21:41 They answered: in Mk 12:9 the question is answered by Jesus himself; here the leaders answer and so condemn themselves; cf. Mt 21:31. Matthew adds that the new tenants to whom the vineyard will be transferred will give the owner the produce at the proper times.
- 21:42 Cf. Ps 118:22–23. The psalm was used in the early church as a prophecy of Jesus’ resurrection; see Acts 4:11; 1 Pt 2:7. If, as some think, the original parable ended at Mt 21:39 it was thought necessary to complete it by a reference to Jesus’ vindication by God.
- 21:43 Peculiar to Matthew. Kingdom of God: see note on Mt 19:23–24. Its presence here instead of Matthew’s usual “kingdom of heaven” may indicate that the saying came from Matthew’s own traditional material. A people that will produce its fruit: believing Israelites and Gentiles, the church of Jesus.
- 21:44 The majority of textual witnesses omit this verse. It is probably an early addition to Matthew from Lk 20:18 with which it is practically identical.
- 21:45 The Pharisees: Matthew inserts into the group of Jewish leaders (Mt 21:23) those who represented the Judaism of his own time.
馬太福音 21
Chinese Union Version Modern Punctuation (Traditional)
主騎驢進耶路撒冷
21 耶穌和門徒將近耶路撒冷，到了伯法其，在橄欖山那裡， 2 耶穌就打發兩個門徒，對他們說：「你們往對面村子裡去，必看見一匹驢拴在那裡，還有驢駒同在一處。你們解開，牽到我這裡來。 3 若有人對你們說什麼，你們就說：『主要用牠。』那人必立時讓你們牽來。」 4 這事成就，是要應驗先知的話說： 5 「要對錫安的居民[a]說：『看哪，你的王來到你這裡，是溫柔的，又騎著驢，就是騎著驢駒子。』」 6 門徒就照耶穌所吩咐的去行， 7 牽了驢和驢駒來，把自己的衣服搭在上面，耶穌就騎上。 8 眾人多半把衣服鋪在路上，還有人砍下樹枝來鋪在路上。 9 前行後隨的眾人喊著說：「和散那[b]歸於大衛的子孫！奉主名來的是應當稱頌的！高高在上和散那！」 10 耶穌既進了耶路撒冷，合城都驚動了，說：「這是誰？」 11 眾人說：「這是加利利拿撒勒的先知耶穌。」
潔淨聖殿
12 耶穌進了神的殿，趕出殿裡一切做買賣的人，推倒兌換銀錢之人的桌子和賣鴿子之人的凳子， 13 對他們說：「經上記著說：『我的殿必稱為禱告的殿』，你們倒使它成為賊窩了！」 14 在殿裡有瞎子、瘸子到耶穌跟前，他就治好了他們。 15 祭司長和文士看見耶穌所行的奇事，又見小孩子在殿裡喊著說「和散那歸於大衛的子孫」，就甚惱怒， 16 對他說：「這些人所說的，你聽見了嗎？」耶穌說：「是的。經上說『你從嬰孩和吃奶的口中完全了讚美』的話，你們沒有念過嗎？」 17 於是離開他們，出城到伯大尼去，在那裡住宿。
無花果樹被咒詛
18 早晨回城的時候，他餓了。 19 看見路旁有一棵無花果樹，就走到跟前，在樹上找不著什麼，不過有葉子，就對樹說：「從今以後，你永不結果子！」那無花果樹就立刻枯乾了。 20 門徒看見了，便稀奇說：「無花果樹怎麼立刻枯乾了呢？」 21 耶穌回答說：「我實在告訴你們：你們若有信心，不疑惑，不但能行無花果樹上所行的事，就是對這座山說：『你挪開此地，投在海裡！』，也必成就。 22 你們禱告，無論求什麼，只要信，就必得著。」
辯駁耶穌的權柄
23 耶穌進了殿，正教訓人的時候，祭司長和民間的長老來，問他說：「你仗著什麼權柄做這些事？給你這權柄的是誰呢？」 24 耶穌回答說：「我也要問你們一句話，你們若告訴我，我就告訴你們我仗著什麼權柄做這些事。 25 約翰的洗禮是從哪裡來的？是從天上來的，是從人間來的呢？」他們彼此商議說：「我們若說從天上來，他必對我們說：『這樣，你們為什麼不信他呢？』 26 若說從人間來，我們又怕百姓，因為他們都以約翰為先知。」 27 於是回答耶穌說：「我們不知道。」耶穌說：「我也不告訴你們我仗著什麼權柄做這些事。」
兩個兒子的比喻
28 又說：「一個人有兩個兒子。他來對大兒子說：『我兒，你今天到葡萄園裡去做工。』 29 他回答說『我不去』，以後自己懊悔，就去了。 30 又來對小兒子也是這樣說，他回答說『父啊，我去』，他卻不去。 31 你們想這兩個兒子是哪一個遵行父命呢？」他們說：「大兒子。」耶穌說：「我實在告訴你們：稅吏和娼妓倒比你們先進神的國。 32 因為約翰遵著義路到你們這裡來，你們卻不信他，稅吏和娼妓倒信他。你們看見了，後來還是不懊悔去信他。
凶惡園戶的比喻
33 「你們再聽一個比喻：有個家主栽了一個葡萄園，周圍圈上籬笆，裡面挖了一個壓酒池，蓋了一座樓，租給園戶，就往外國去了。 34 收果子的時候近了，就打發僕人到園戶那裡去收果子。 35 園戶拿住僕人，打了一個，殺了一個，用石頭打死一個。 36 主人又打發別的僕人去，比先前更多，園戶還是照樣待他們。 37 後來打發他的兒子到他們那裡去，意思說：『他們必尊敬我的兒子。』 38 不料園戶看見他兒子，就彼此說：『這是承受產業的。來吧，我們殺他，占他的產業！』 39 他們就拿住他，推出葡萄園外殺了。 40 園主來的時候，要怎樣處治這些園戶呢？」 41 他們說：「要下毒手除滅那些惡人，將葡萄園另租給那按著時候交果子的園戶。」 42 耶穌說：「經上寫著：『匠人所棄的石頭，已做了房角的頭塊石頭。這是主所做的，在我們眼中看為稀奇。』這經你們沒有念過嗎？ 43 所以我告訴你們：神的國必從你們奪去，賜給那能結果子的百姓。 44 誰掉在這石頭上，必要跌碎；這石頭掉在誰的身上，就要把誰砸得稀爛。」 45 祭司長和法利賽人聽見他的比喻，就看出他是指著他們說的。 46 他們想要捉拿他，只是怕眾人，因為眾人以他為先知。
Матей 21
Библия, ревизирано издание
Влизането на Исус Христос в Йерусалим
21 (A)И когато се приближиха до Йерусалим и дойдоха във Витфагия при Елеонския хълм, Исус изпрати двама ученици и им каза:
2 Идете в селото, което е отсреща; и веднага ще намерите вързана ослица и осле с нея; отвържете ги и Ми ги докарайте.
3 И ако някой ви каже нещо, отговорете: На Господа трябват; и веднага ще ги изпрати.
4 А това стана, за да се сбъдне изреченото от пророка, който казва:
5 (B)
„Кажете на Сионовата дъщеря:
Ето, твоят Цар иде при тебе,
кротък и възседнал на осел
и на осле, рожба на ослица.“
6 (C)И така, учениците отидоха и направиха, както им нареди Исус;
7 (D)докараха ослицата и ослето и намятаха на тях дрехите си; и Той седна върху тях.
8 (E)А по-голямата част от множеството разстлаха дрехите си по пътя; други пък сечаха клони от дърветата и ги постилаха по пътя.
9 (F)А множествата, които вървяха пред Него и които идваха след Него, викаха: Осанна[a] на Давидовия Син! Благословен, Който иде в Господнето име! Осанна във висините!
10 (G)И когато влезе в Йерусалим, целият град се раздвижи; и казваха: Кой е Този?
11 (H)А народът казваше: Той е пророкът Исус, Който е от Назарет в Галилея.
Изгонването на търговците от храма
12 (I)И Исус влезе в Божия храм и изпъди всички, които продаваха и купуваха в храма, и преобърна масите на обменителите на пари и столовете на онези, които продаваха гълъбите, и им каза:
13 (J)Писано е: „Домът Ми ще се нарече молитвен дом“, а вие го правите разбойнически вертеп.
14 И някои слепи и куци дойдоха при Него в храма; и Той ги изцели.
15 А главните свещеници и книжниците, като видяха чудесата, които извърши, и децата, които викаха в храма: Осанна на Давидовия Син!, възнегодуваха и Му казаха:
16 (K)Чуваш ли какво казват тези? А Исус им отговори: Чувам. Не сте ли чели никога тези думи:
„От устата на младенци и кърмачетата
приготвил си хвала“?
17 (L)И след като ги остави, излезе вън от града до Витания, където и пренощува.
Безплодната смокиня
18 (M)А на сутринта, когато се връщаше в града, огладня.
19 (N)И като видя една смокиня край пътя, дойде при нея, но не намери нищо на нея освен едни листа; и каза: Отсега нататък да няма плод от тебе до века. И смокинята веднага изсъхна.
20 (O)И учениците, които видяха това, се удивиха и казаха: Как вднага изсъхна смокинята?
21 (P)А Исус отговори: Истина ви казвам: Ако имате вяра и не се усъмните, не само ще извършите стореното на смокинята, но даже ако кажете на този хълм: Вдигни се и се хвърли в морето!, ще стане.
22 (Q)И всичко, което поискате в молитва, като вярвате, ще получите.
За властта на Исус Христос
23 (R)И когато дойде в храма, като поучаваше, главните свещеници и старейшините на народа дойдоха при Него и казаха: С каква власт правиш тези неща и кой Ти е дал тази власт?
24 А Исус им отговори: Ще ви задам и Аз един въпрос, на който ако ми отговорите, то и Аз ще ви кажа с каква власт правя тези неща.
25 Йоановото кръщение откъде беше? От небето или от човеците? А те разискваха помежду си: Ако кажем: От небето, Той ще ни каже: Тогава защо не му повярвахте?
26 (S)Но ако кажем: От човеците, боим се от народа; защото всички смятат Йоан за пророк.
27 И така, в отговор на Исус казаха: Не знаем. И Той им каза: Нито Аз ви казвам с каква власт правя тези неща.
Притча за двамата сина
28 А какво мислите за това? Един човек имаше двама сина; отиде при първия и му каза: Синко, иди, работи днес на лозето.
29 А той отговори: Не искам; но после се разкая и отиде.
30 Отиде и при втория и му каза същото. А той отговори: Аз ще ида, господарю! Но не отиде.
31 (T)Кой от двамата изпълни волята на баща си? Отвърнаха Му: Първият. Исус им каза: Истина ви казвам, че бирниците и блудниците ви изпреварват в Божието царство.
32 (U)Защото Йоан дойде при вас в пътя на правдата и не му повярвахте; но бирниците и блудниците му повярваха; а вие, като видяхте това, дори и впоследствие не се разкаяхте, за да му вярвате.
Притча за злите земеделци
33 (V)Чуйте друга притча. Имаше един стопанин, който насади лозе, огради го с плет, изкопа в него лин и построи кула; и като го даде под наем на земеделци, отиде в чужбина.
34 (W)И когато наближи гроздоберът, изпрати слугите си при земеделците да приберат плода му.
35 (X)А земеделците хванаха слугите му, един биха, друг убиха, а трети с камъни замериха.
36 Пак изпрати други слуги, повече на брой от първите; и на тях сториха същото.
37 Най-после изпрати при тях сина си, като мислеше: Ще се засрамят поне от сина ми.
38 (Y)Но земеделците, като видяха сина, казаха помежду си: Той е наследникът; елате да го убием и да присвоим наследството му.
39 (Z)И като го хванаха, изхвърлиха го вън от лозето и го убиха.
40 И така, когато си до̀йде стопанинът на лозето, какво ще направи на тези земеделци?
41 (AA)Казаха Му: Злодеите ще погуби зле, а лозето ще даде под наем на други земеделци, които ще му дават плодовете на времето им.
42 (AB)Исус им каза: Никога ли не сте чели в Писанията тези думи:
„Камъкът, който отхвърлиха зидарите,
Той стана глава на ъгъла.
От Господа е това.
И чудно е в нашите очи“?
43 (AC)Затова ви казвам, че Божието царство ще се отнеме от вас и ще се даде на народ, който принася плодовете му.
44 (AD)И който падне върху този камък, ще се разбие; а върху когото падне камъкът – ще го смаже.
45 И главните свещеници и фарисеите, като чуха притчите Му, разбраха, че за тях говори;
46 (AE)но когато поискаха да Го хванат, се изплашиха от народа, понеже Го смяташе за пророк.
Footnotes
- 21:9 От евр. спасение, спасѝ.
Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.
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