Luke 20
1 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,
Un deiz ma kelenne Jezuz ar bobl en templ, ha ma prezege an Aviel, ar veleien vras, ar skribed, hag an henaourien, o vezañ deuet, a gomzas outañ,
2 and addressing him, said, ‘Tell us what authority you have to do these things. Who is it who has given you this authority?’
hag a lavaras dezhañ: Lavar deomp dre beseurt galloud e rez an traoù-se, ha piv en deus roet dit ar galloud-se?
3 ‘I, too,’ said Jesus in reply, ‘will ask you one question. Give me an answer to it.
Eñ a respontas dezho: Me a c'houlenno ivez un dra ouzhoc'h; lavarit din,
4 It is about John’s baptism – was it of divine or of human origin?’
badeziant Yann, ha dont a rae eus an neñv, pe eus an dud?
5 But they began arguing together, ‘If we say “divine,” he will say “Why didn’t you believe him?”
Hag int a soñje enno oc'h-unan, o lavarout: Mar lavaromp: Eus an neñv, e lavaro: Perak eta n'hoc'h eus ket kredet ennañ?
6 But, if we say “human,” the people will all stone us, for they are persuaded that John was a prophet.’
Ha mar lavaromp: Eus an dud, an holl bobl hor meinataio; rak krediñ a reont ez eo Yann ur profed.
7 So they answered that they did not know its origin.
Dre-se e respontjont ne ouient ket a-belec'h e teue.
8 ‘Then I,’ said Jesus, ‘refuse to tell you what authority I have to do these things.’
Ha Jezuz a lavaras dezho: Ha me kennebeut, ne lavarin ket deoc'h dre beseurt galloud e ran an traoù-se.
9 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.
Neuze en em lakaas da lavarout d'ar bobl ar barabolenn-mañ: Un den a blantas ur winieg, he feurmas da winierien, hag ez eas evit pell amzer en ur vro all.
10 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.
Da amzer ar frouezh e kasas unan eus e servijerien etrezek ar winierien, evit ma rojent dezhañ frouezh eus ar winieg. Met ar winierien a gannas anezhañ hag e kasjont anezhañ kuit hep netra.
11 The owner afterwards sent another servant; but the tenants beat and insulted this man too, and sent him away empty-handed.
Kas a reas dezho c'hoazh ur servijer all; met e kannjont anezhañ, e rejont dezhañ meur a zismegañs, hag e kasjont anezhañ kuit hep netra.
12 He sent a third; but they wounded this man also, and threw him outside.
Kas a reas c'hoazh un trede, met int a c'hloazas anezhañ ivez, hag e gasas kuit.
13 “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.”
Mestr ar winieg a lavaras neuze: Petra a rin? Kas a rin va mab karet-mat; marteze, [pa en gwelint, ] e toujint anezhañ.
14 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.”
Met ar winierien, o vezañ e welet, a soñjas enno o-unan, o lavarout: Setu an heritour; [deuit, ] lazhomp-eñ, evit ma vo an heritaj deomp.
15 So they threw him outside the vineyard and killed him. Now what will the owner of the vineyard do to them?
Hag o vezañ e daolet er-maez eus ar winieg, e lazhjont anezhañ. Petra eta a raio mestr ar winieg?
16 He will come and put those tenants to death, and will let the vineyard to others.’ ‘Heaven forbid!’ they exclaimed when they heard it.
Dont a raio, hag e tistrujo ar winierien-se, hag e roio ar winieg da re all. O vezañ klevet kement-se, e lavarjont: Ra ne c'hoarvezo ket-se!
17 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.”
Neuze, Jezuz, o sellout outo, a lavaras dezho: Petra eta eo ar pezh a zo skrivet evel-hen: Ar maen taolet kuit gant ar re a vañsone, a zo deuet da vezañ penn ar c'horn?
18 Everyone who falls on that stone will be dashed to pieces, while anyone on whom it falls – it will scatter him as dust.’
An hini a gouezho war ar maen-se a vo brevet, ha flastret e vo an hini ma kouezho warnañ.
19 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.
Neuze ar veleien vras hag ar skribed a glaskas lakaat o daouarn warnañ d'an eur-se memes, rak anavezet o devoa mat penaos en devoa lavaret ar barabolenn-se a-enep dezho; met aon o devoa rak ar bobl.
20 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.
Setu perak, oc'h evezhiañ anezhañ, e kasjont dezhañ tud hag a rae an neuz da vezañ reizh, evit e dapout en e gomzoù, abalamour d'e lakaat e daouarn mestr ar vro hag e galloud ar gouarner.
21 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;
An dud-mañ eta a c'houlennas digantañ: Mestr, gouzout a reomp e komzez hag e kelennez gant eeunder ha ne rez van a zen ebet, met e kelennez hent Doue hervez ar wirionez.
22 are we right in paying tribute to the Emperor or not?’
Ha dleet eo paeañ ar gwir da Gezar, pe n'eo ket?
23 Seeing through their deceitfulness, Jesus said to them,
Met eñ, oc'h anavezout o gwidre, a lavaras dezho: [Perak e temptit ac'hanon?]
24 ‘Show me a coin. Whose head and title are on it?’
Diskouezit din un diner. Eus piv eo ar skeud hag ar skrid-mañ? Int a respontas: Eus Kezar.
25 ‘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.’
Neuze eñ a lavaras dezho: Roit eta da Gezar ar pezh a zo da Gezar, ha da Zoue ar pezh a zo da Zoue.
26 They could not object to this answer before the people; and, in their wonder at his reply, they held their tongues.
Ne c'helljont ket e dapout en e gomzoù dirak ar bobl; met, o vezañ souezhet gant e respont, e tavjont.
27 Presently there came up some Sadducees, who maintain that there is no resurrection. Their question was this –
Neuze hiniennoù a-douez ar sadukeiz, ar re a lavar n'eus ket a adsavidigezh a varv, a dostaas, hag a reas outañ ar goulenn-mañ:
28 ‘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.”
Mestr, Moizez en deus gourc'hemennet deomp, ma teuje breur unan bennak da vervel ha da lezel e wreg hep bugale, e vreur a zimezo d'ar wreg, evit sevel lignez d'e vreur.
29 Well, there were once seven brothers; of whom the eldest, after taking a wife, died childless.
Bez' e oa eta seizh breur. An hini kentañ o vezañ kemeret ur wreg, a varvas hep lezel bugale.
30 The second and third brothers both took her as their wife;
An eil a zimezas d'e wreg, hag a varvas hep bugale.
31 and so, too, did all seven – dying without children.
An trede he c'hemeras ivez, hag o seizh holl en hevelep doare, hag e varvjont hep lezel bugale.
32 The woman herself was the last to die.
Ha goude holl ar wreg a varvas ivez.
33 About the woman, then – at the resurrection, whose wife is she to be, all seven brothers having had her as their wife?’
A behini anezho e vo eta gwreg, en adsavidigezh a varv? Rak bet eo gwreg dezho o seizh.
Jezuz a respontas dezho: Bugale ar c'hantved-mañ a zimez, hag a ro da zimeziñ. (aiōn g165)
35 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)
Met ar re a vo kavet din da gaout lod er c'hantved da zont en adsavidigezh a-douez ar re varv, ne zimezint ket ha ne roint ket da zimeziñ. (aiōn g165)
36 nor indeed can they die again, for they are like angels and, having shared in the resurrection, they are God’s children.
Rak ne c'hellint ket kennebeut mervel, abalamour ma vint heñvel ouzh an aeled, ha ma vint bugale Doue, o vezañ bugale an adsavidigezh a varv.
37 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.”
Met, penaos ar re varv a adsav da vev, kement-se eo a ziskouez Moizez pa c'halv er vodenn loskus an Aotrou, Doue Abraham, Doue Izaak ha Doue Jakob.
38 Now he is not God of dead people, but of living. For in his sight all are alive.’
Doue n'eo ket Doue ar re varv, met Doue ar re vev; rak an holl a vev evitañ.
39 ‘Well said, teacher!’ exclaimed some of the teachers of the Law,
Hag hiniennoù eus ar skribed, o kemer ar gomz, a lavaras: Mestr, komzet mat ec'h eus.
40 for they did not venture to question him any further.
Ha ne gredent ken goulenn netra outañ.
41 But Jesus said to them, ‘How is it that people say that the Christ is to be David’s son?
Neuze e lavaras dezho: Perak e lavarer eo ar C'hrist Mab David?
42 For David, in the book of Psalms, says himself – “The Lord said to my lord: Sit at my right hand,
David e-unan a lavar e levr ar Salmoù: An Aotrou en deus lavaret da'm Aotrou: Azez a-zehou din,
43 until I put your enemies as a stool for your feet.”
betek ma em bo graet eus da enebourien ur skabell dindan da dreid.
44 David, then, calls him “lord,” so how is he David’s son?’
Mar galv eta David anezhañ Aotrou, penaos eo eñ e vab?
45 While all the people were listening, Jesus said to the disciples,
Evel ma selaoue an holl bobl, e lavaras d'e ziskibien:
46 ‘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.
Diwallit diouzh ar skribed a gar pourmen gant saeoù hir ha bezañ saludet er marc'hallac'hioù, hag a gar ar c'hadorioù kentañ er sinagogennoù, hag ar plasoù kentañ er festoù;
47 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.’
int a zismantr tiez an intañvezed, hag a ra evit ar gweled pedennoù hir; bez' o devo ur varnedigezh gwashoc'h.
