Lukas 20:1-8
Konteks20:1 Now one 1 day, as Jesus 2 was teaching the people in the temple courts 3 and proclaiming 4 the gospel, the chief priests and the experts in the law 5 with the elders came up 6 20:2 and said to him, 7 “Tell us: By what authority 8 are you doing these things? 9 Or who it is who gave you this authority?” 20:3 He answered them, 10 “I will also ask you a question, and you tell me: 20:4 John’s baptism 11 – was it from heaven or from people?” 12 20:5 So 13 they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.” 20:7 So 14 they replied that they did not know 15 where it came from. 20:8 Then 16 Jesus said to them, “Neither will I tell you 17 by whose authority 18 I do these things.”
Lukas 20:20-44
Konteks20:20 Then 19 they watched him carefully and sent spies who pretended to be sincere. 20 They wanted to take advantage of what he might say 21 so that they could deliver him up to the authority and jurisdiction 22 of the governor. 20:21 Thus 23 they asked him, “Teacher, we know that you speak and teach correctly, 24 and show no partiality, but teach the way of God in accordance with the truth. 25 20:22 Is it right 26 for us to pay the tribute tax 27 to Caesar 28 or not?” 20:23 But Jesus 29 perceived their deceit 30 and said to them, 20:24 “Show me a denarius. 31 Whose image 32 and inscription are on it?” 33 They said, “Caesar’s.” 20:25 So 34 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 35 20:26 Thus 36 they were unable in the presence of the people to trap 37 him with his own words. 38 And stunned 39 by his answer, they fell silent.
20:27 Now some Sadducees 40 (who contend that there is no resurrection) 41 came to him. 20:28 They asked him, 42 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 43 must marry 44 the widow and father children 45 for his brother. 46 20:29 Now there were seven brothers. The first one married a woman 47 and died without children. 20:30 The second 48 20:31 and then the third married her, and in this same way all seven died, leaving no children. 20:32 Finally the woman died too. 20:33 In the resurrection, therefore, whose wife will the woman be? 49 For all seven had married her.” 50
20:34 So 51 Jesus said to them, “The people of this age 52 marry and are given in marriage. 20:35 But those who are regarded as worthy to share in 53 that age and in the resurrection from the dead neither marry nor are given in marriage. 54 20:36 In fact, they can no longer die, because they are equal to angels 55 and are sons of God, since they are 56 sons 57 of the resurrection. 20:37 But even Moses revealed that the dead are raised 58 in the passage about the bush, 59 where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 60 20:38 Now he is not God of the dead, but of the living, 61 for all live before him.” 62 20:39 Then 63 some of the experts in the law 64 answered, “Teacher, you have spoken well!” 65 20:40 For they did not dare any longer to ask 66 him anything.
20:41 But 67 he said to them, “How is it that they say that the Christ 68 is David’s son? 69 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 70 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 71
20:44 If David then calls him ‘Lord,’ how can he be his son?” 72
[20:1] 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.
[20:1] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:1] 5 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:1] 6 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.
[20:2] 7 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
[20:2] 8 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[20:2] 9 sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
[20:3] 10 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
[20:4] 11 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.
[20:4] 12 tn The plural Greek term ἀνθρώπων (anqrwpwn) 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”).
[20:4] sn The question is whether John’s ministry was of divine or human origin.
[20:5] 13 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
[20:7] 14 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
[20:7] 15 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.
[20:8] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:8] 17 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.
[20:8] 18 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.
[20:20] 19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 20 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 21 tn Grk “so that they might catch him in some word.”
[20:20] 22 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
[20:21] 23 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 24 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 25 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.
[20:22] 26 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.
[20:22] 27 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.’”
[20:22] 28 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[20:23] 29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:23] 30 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).
[20:24] 31 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 (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[20:24] 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.
[20:24] 32 tn Or “whose likeness.”
[20:24] sn In this passage Jesus points to the image (Grk εἰκών, eikwn) 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.
[20:24] 33 tn Grk “whose likeness and inscription does it have?”
[20:25] 34 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
[20:25] 35 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.
[20:26] 36 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
[20:26] 37 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
[20:26] 38 tn Grk “to trap him in a saying.”
[20:27] 40 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.
[20:27] 41 sn This remark is best regarded as a parenthetical note by the author.
[20:28] 42 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[20:28] 43 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).
[20:28] 44 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[20:28] 45 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
[20:28] 46 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.
[20:29] 47 tn Grk “took a wife” (an idiom for marrying a woman).
[20:30] 48 tc Most
[20:33] 49 sn The point is a dilemma. In a world arguing a person should have one wife, 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.
[20:33] 50 tn Grk “For the seven had her as wife.”
[20:34] 51 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.
[20:34] 52 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.
[20:35] 53 tn Grk “to attain to.”
[20:35] 54 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.
[20:36] 55 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).
[20:36] 56 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
[20:36] 57 tn Or “people.” The noun υἱός (Juios) 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).
[20:37] 58 tn Grk “But that the dead are raised even Moses revealed.”
[20:37] 59 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[20:37] 60 sn A quotation from Exod 3:6.
[20:38] 61 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.
[20:38] 62 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
[20:39] 63 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:39] 64 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:39] 65 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.
[20:40] 66 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.
[20:41] 67 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
[20:41] 68 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[20:41] sn See the note on Christ in 2:11.
[20:41] 69 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.
[20:42] 70 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.
[20:43] 71 sn A quotation from Ps 110:1.
[20:44] 72 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).
