Lucam 20
1 Et factum est in una dierum, docente illo populum in templo, et evangelizante, convenerunt principes sacerdotum, et scribæ cum senioribus,
On one of these days, when Jesus was teaching the people in the Temple Courts and telling the good news, the chief priests and the teachers of the Law, joined by the elders, confronted him,
2 et aiunt dicentes ad illum: Dic nobis, in qua potestate hæc facis? aut: Quis est, qui dedit tibi hanc potestatem?
and addressing him, said, ‘Tell us what authority you have to do these things. Who is it who has given you this authority?’
3 Respondens autem Iesus, dixit ad illos: Interrogabo vos et ego unum verbum. Respondete mihi:
‘I, too,’ said Jesus in reply, ‘will ask you one question. Give me an answer to it.
4 Baptismus Ioannis de cælo erat, an ex hominibus?
It is about John’s baptism – was it of divine or of human origin?’
5 At illi cogitabant intra se, dicentes: Quia si dixerimus, de cælo, dicet: Quare ergo non credidistis illi?
But they began arguing together, ‘If we say “divine,” he will say “Why didn’t you believe him?”
6 Si autem dixerimus, Ex hominibus, plebs universa lapidabit nos: certi sunt enim, Ioannem prophetam esse.
But, if we say “human,” the people will all stone us, for they are persuaded that John was a prophet.’
7 Et responderunt se nescire unde esset.
So they answered that they did not know its origin.
8 Et Iesus ait illis: Neque ego dico vobis in qua potestate hæc facio.
‘Then I,’ said Jesus, ‘refuse to tell you what authority I have to do these things.’
9 Cœpit autem dicere ad plebem parabolam hanc: Homo plantavit vineam, et locavit eam colonis: et ipse peregre fuit multis temporibus.
But Jesus began to tell the people this parable – ‘A man once planted a vineyard, and then let it out to tenants, and went abroad for a long while.
10 Et in tempore misit ad cultores servum, ut de fructu vineæ darent illi. Qui cæsum dimiserunt eum inanem.
At the proper time he sent a servant to the tenants, so that they could give him a share of the produce of the vineyard. The tenants, however, beat him and sent him away empty-handed.
11 Et addidit alterum servum mittere. Illi autem hunc quoque cædentes, et afficientes contumelia, dimiserunt inanem.
The owner afterwards sent another servant; but the tenants beat and insulted this man too, and sent him away empty-handed.
12 Et addidit tertium mittere: qui et illum vulnerantes eiecerunt.
He sent a third; but they wounded this man also, and threw him outside.
13 Dixit autem dominus vineæ: Quid faciam? Mittam filium meum dilectum: forsitan, cum hunc viderint, verebuntur.
“What should I do?” said the owner of the vineyard. “I will send my son, who is very dear to me. Perhaps they will respect him.”
14 Quem cum vidissent coloni, cogitaverunt intra se, dicentes: Hic est heres, occidamus illum, ut nostra fiat hereditas.
But, on seeing him, the tenants consulted with one another. “Here is the heir!” they said. “Let us kill him, and then the inheritance will become ours.”
15 Et eiectum illum extra vineam, occiderunt. Quid ergo faciet illis dominus vineæ?
So they threw him outside the vineyard and killed him. Now what will the owner of the vineyard do to them?
16 Veniet, et perdet colonos istos, et dabit vineam aliis. Quo audito, dixerunt illi: Absit.
He will come and put those tenants to death, and will let the vineyard to others.’ ‘Heaven forbid!’ they exclaimed when they heard it.
17 Ille autem aspiciens eos ait: Quid est ergo hoc, quod scriptum est: Lapidem, quem reprobaverunt ædificantes, hic factus est in caput anguli?
But Jesus looked at them and said, ‘What then is the meaning of this passage? – “The stone which the builders despised has now itself become the cornerstone.”
18 Omnis, qui ceciderit super illum lapidem, conquassabitur: super quem autem ceciderit, comminuet illum.
Everyone who falls on that stone will be dashed to pieces, while anyone on whom it falls – it will scatter him as dust.’
19 Et quærebant principes sacerdotum, et scribæ mittere in illum manus illa hora: et timuerunt populum: cognoverunt enim quod ad ipsos dixerit similitudinem hanc.
After this the teachers of the Law and the chief priest were eager to lay hands on Jesus then and there, but they were afraid of the people; for they saw that it was at them that he had aimed this parable.
20 Et observantes miserunt insidiatores, qui se iustos simularent, ut caparent eum in sermone, ut traderent illum principatui, et potestati præsidis.
Having watched their opportunity, they afterwards sent some spies, who pretended to be good men, to catch Jesus in the course of conversation, and so enable them to give him up to the Governor’s jurisdiction and authority.
21 Et interrogaverunt eum, dicentes: Magister, scimus quia recte dicis, et doces: et non accipis personam, sed viam Dei in veritate doces:
These spies asked Jesus a question. They said, ‘Teacher, we know that you are right in what you say and teach, and that you do not take any account of a person’s position, but teach the way of God honestly;
22 licet nobis tributum dare Cæsari, an non?
are we right in paying tribute to the Emperor or not?’
23 Considerans autem dolum illorum, dixit ad eos: Quid me tentatis?
Seeing through their deceitfulness, Jesus said to them,
24 Ostendite mihi denarium: Cuius habet imaginem, et inscriptionem? Respondentes dixerunt ei: Cæsaris.
‘Show me a coin. Whose head and title are on it?’
25 Et ait illis: Reddite ergo quæ sunt Cæsaris, Cæsari: et quæ sunt Dei, Deo.
‘The Emperor’s,’ they said; and Jesus replied, ‘Well then, pay to the Emperor what belongs to the Emperor, and to God what belongs to God.’
26 Et non potuerunt verbum eius reprehendere coram plebe: et mirati in responso eius, tacuerunt.
They could not object to this answer before the people; and, in their wonder at his reply, they held their tongues.
27 Accesserunt autem quidam Sadducæorum, qui negant esse resurrectionem, et interrogaverunt eum,
Presently there came up some Sadducees, who maintain that there is no resurrection. Their question was this –
28 dicentes: Magister, Moyses scripsit nobis: Si frater alicuius mortuus fuerit habens uxorem, et hic sine liberis fuerit, ut accipiat eam frater eius uxorem, et suscitet semen fratri suo:
‘Teacher, Moses laid down for us in his writings that – “Should a man’s married brother die, and should he be childless, the man should take the widow as his wife, and raise up a family for his brother.”
29 septem ergo fratres erant: et primus accepit uxorem, et mortuus est sine filiis.
Well, there were once seven brothers; of whom the eldest, after taking a wife, died childless.
30 Et sequens accepit illam, et ipse mortuus est sine filio.
The second and third brothers both took her as their wife;
31 Et tertius accepit illam. Similiter et omnes septem, et non reliquerunt semen, et mortui sunt.
and so, too, did all seven – dying without children.
32 Novissime omnium mortua est et mulier.
The woman herself was the last to die.
33 In resurrectione ergo, cuius eorum erit uxor? Siquidem septem habuerunt eam uxorem.
About the woman, then – at the resurrection, whose wife is she to be, all seven brothers having had her as their wife?’
‘The men and women of this world,’ said Jesus, ‘marry and are given in marriage; (aiōn g165)
35 illi vero qui digni habebuntur sæculo illo, et resurrectione ex mortuis, neque nubent, neque ducent uxores: (aiōn g165)
but, for those who are thought worthy to attain to that other world and the resurrection from the dead, there is no marrying or being married, (aiōn g165)
36 neque enim ultra mori potuerunt: æquales enim Angelis sunt, et filii sunt Dei: cum sint filii resurrectionis.
nor indeed can they die again, for they are like angels and, having shared in the resurrection, they are God’s children.
37 Quia vero resurgant mortui, et Moyses ostendit secus rubum, sicut dicit Dominum, Deum Abraham, et Deum Isaac, et Deum Iacob.
As to the fact that the dead rise, even Moses indicated that, in the passage about the Bush, when he calls the Lord – “The God of Abraham, and the God of Isaac, and the God of Jacob.”
38 Deus autem non est mortuorum, sed vivorum: omnes enim vivunt ei.
Now he is not God of dead people, but of living. For in his sight all are alive.’
39 Respondentes autem quidam scribarum, dixerunt ei: Magister, bene dixisti.
‘Well said, teacher!’ exclaimed some of the teachers of the Law,
40 Et amplius non audebant eum quidquam interrogare.
for they did not venture to question him any further.
41 Dixit autem ad illos: Quomodo dicunt Christum, filium esse David?
But Jesus said to them, ‘How is it that people say that the Christ is to be David’s son?
42 Et ipse David dicit in libro Psalmorum: Dixit Dominus Domino meo, sede a dextris meis,
For David, in the book of Psalms, says himself – “The Lord said to my lord: Sit at my right hand,
43 donec ponam inimicos tuos, scabellum pedum tuorum?
until I put your enemies as a stool for your feet.”
44 David ergo Dominum illum vocat: et quomodo filius eius est?
David, then, calls him “lord,” so how is he David’s son?’
45 Audiente autem omni populo, dixit discipulis suis:
While all the people were listening, Jesus said to the disciples,
46 Attendite a scribis, qui volunt ambulare in stolis, et amant salutationes in foro, et primas cathedras in synagogis, et primos discubitus in conviviis:
‘Be on your guard against the teachers of the Law, who delight to walk about in long robes, and like to be greeted in the streets with respect, and to have the best seats in the synagogues, and places of honour at dinner.
47 qui devorant domos viduarum, simulantes longam orationem. Hi accipient damnationem maiorem.
These are the men who rob widows of their houses, and make a pretence of saying long prayers. Their sentence will be all the heavier.’
